隱修士會規 第 1 章 第 1/2 段

While we were sitting together in most wholesome counsel, we asked our Lord in prayer that He would impart to us the Holy Spirit, who might instruct us how we could order the manner of life of the brethren, or the Rule. Concerning the first ordering of cenobites. Serapion said: 'Since the earth is full of the mercy of the Lord' [Ps. 33:5], and throngs of many are striving toward the summit of life, and since the vastness of the desert and the terror of diverse monsters do not permit the brethren to dwell singly, it seems best to obey the precepts of the Holy Spirit. Nor can our own words endure firmly, unless the firmness of the Scriptures from the hundred and thirty-second Psalm should establish our order, in which it says:

'Behold how good and how pleasant it is, for brethren to dwell together in unity.' [Ps. 133:1] And again: 'Who makes those of one mind to dwell in a house.' [Ps. 68:6] Let us now proceed to order for the brethren, through the manifestation of the Holy Spirit, a firm Rule of piety. The same again: Concerning the unanimity and pleasantness of the brethren. We wish, therefore, that the brethren dwell of one mind in a house with pleasantness; but how that unanimity, or pleasantness, may be held in right order, with God's help we enjoin. The same as above: Concerning the abbot, and how the monks shall obey him. We wish, therefore, that one elder preside over all the brethren, and that no one perversely turn aside from his counsel or command, but obey it with all gladness as the command of the Lord;

the Apostle saying to the Hebrews: 'Obey those set over you, for they watch on your behalf.' [Heb. 13:17] And the Lord Himself said: 'I will not have sacrifice, but obedience.' [Matt. 9:13] It is also to be considered by those who desire to be of one mind in such a work, that through obedience Abraham pleased God, 'And was called the friend of God.' [James 2:23] Through obedience the Apostles themselves were counted worthy to be witnesses to the Lord among the tribes and peoples. Our Lord Himself too, descending from the heights to the lower regions, said: 'I came not to do my own will, but the will of Him who sent me.' [John 6:38] Obedience, therefore, being established by such great virtues, let it be held with great earnestness and great zeal. Macarius said:

How the spiritual exercise is to be held by those who preside as fathers. Since the marks of the virtues of the brethren, their dwellings too, and obedience, have been written above, let us now show, with God's help, how the spiritual exercise is to be held by those fathers who preside. You who preside as fathers ought to show yourselves such as the Apostle says: 'Be a pattern to the believers' [1 Thess. 1:7] — that is, that through the quality of mystical piety and severity you may raise the souls of the brethren from earthly things to heavenly, the Apostle saying: 'Reprove, beseech, rebuke, with all patience and doctrine.' [2 Tim. 4:2] And in another place he says: 'What will you? Shall I come to you with a rod, or in the spirit of meekness?' [1 Cor.

4:21] It must be discerned by him who presides how he ought to show the affection of piety toward each one, and how he ought to maintain discipline, not unmindful of the Lord who says: 'With what measure you have measured, it shall be measured back to you.' [Matt. 7:2] The same again: That, of those standing in prayer, no one should set a Psalm without the abbot's command. Of those, therefore, standing for prayer, let no one presume to send up the praise of a Psalm without the command of the father who presides. Let this order be kept, that no one presume to precede a senior in the monastery in standing or in singing the Psalms in order, Solomon saying: 'Son, do not covet the first place; [Sir. 7:4] neither recline first at the banquet, lest one better than you come, and he say to you:

Rise, and you will suffer confusion on that day.' [Luke 14:8] And again, 'Be not high-minded, but fear.' [Rom. 11:20] But if he who presides delays, it behoves that first the matter be deferred to his notice, and that the brethren obey according to his command. The same again: How those who are converted from the world are to be examined. Let us show how the examination concerning those who are converted from the world ought to be conducted. First, from such men the riches of the world must be cut away. And if anyone who is poor appears to be converted, he too has riches which he ought to cut away, which the Holy Spirit shows through Solomon, saying: 'My soul hates a proud poor man, and a lying rich man.' [Sir. 25:4] And in another place he says:

'Like a proud man wounded.' [Ps. 89:11] He, therefore, who presides as father ought with great zeal to hold this rule: that if a poor man is converted, he should first lay aside the burden of pride, and thus, having been examined, be received. Above all he ought to be humbly imbued, so that — what is a great sacrifice and acceptable to God — none of you, brethren, may do his own will; but, 'Be ready for every good work.' [2 Tim. 2:21] Whatever shall happen, or whatever shall be just, you ought to be mindful: 'Patient in tribulation;' [Rom. 12:12] honourable in your works. 'Do not provoke one another to anger,' [Eph. 6:4] but always follow after good things. [1 Thess.

5:15] Those who are such, when they have wished to be set free from the enticements of this world, on approaching the monastery, let them lie a week before the doors: let none of the brethren join with them, and let hard and laborious things always be set before them. But if they persevere in knocking, let entrance not be denied them; but let the father who presides permit such men to enter, and let him show them how they may keep the life of the brethren, or the Rule. But if anyone is rich, and possesses many riches in the world, and has wished to be converted, he ought first to fulfil the will of God, and to attain that chief precept which is spoken to the rich young man: 'Sell all your goods, and give to the poor, and take up your cross and follow me.' [Mark

Then he must be instructed by the father who presides, that he leave nothing behind except the cross of Christ which he holds, and that he follow the Lord. Now these are the heights of the cross which must be held fast: first, in all obedience, not to do his own will but another's. But if he wishes to bring a portion to the monastery, let him know in what order either he himself or his offering is to be received. And if he wishes to bring his own servants with him into the monastery, let him know that he no longer has him as a servant, but as a brother; so that in all things that man may be found perfect. The same: How wandering guests are to be received. When they come, let no one but one alone, to whom the care of hospitality has been assigned, go to meet them, and give an answer to those who arrive.

Let no one be permitted to pray or to offer the kiss of peace, unless he is first seen by the father who presides; and when the prayer has been completed together, let the office of peace then follow in its order. Nor shall it be lawful for any brother to converse with a newcomer: let no one have any concern to ask whence he has come, why he has come, or when he is going to depart, except for the father alone who presides, or for those whom he himself has commanded. But when brothers arrive at the hour of the meal, it shall not be lawful for the visiting brother to eat with the brothers, except with the father who presides, so that he may be edified. It shall not be lawful for anyone to speak with him;

nor let any discourse be heard except the divine word that is brought forth from the page, and that of the father who presides, or of those whom he himself has commanded to speak, so that something concerning God may be fitting. How the order of fasting is to be kept. Paphnutius said: Great and useful things have been spoken concerning the salvation of the soul, brothers; nor should this be passed over in silence, how the order of fasting is to be kept. And no other testimony befits this firm rule, most beloved brothers, than that which says: "Now Peter and John were going up into the temple about the ninth hour of prayer." [Acts 3:1] Therefore this order must be kept, brothers, that on no day shall the brothers in the monastery take refreshment except at the ninth hour, with the exception of the Lord's Day and the fifty days of Pentecost.

But on the Lord's Day let them do nothing else but be free for God, lest on some pretext they should wish to excuse themselves or others. Yet I solemnly charge the brothers that no work be found on that holy day, but that the day be spent only in hymns and Psalms and spiritual songs. The same again: How the brothers ought to work. We likewise command. The brothers therefore ought to keep this order. From the first hour until the third hour let the brothers be free for God; but from the third until the ninth, let them do without any murmuring whatever has been enjoined by the father. Those to whom it is enjoined ought to remember the saying of the Apostle: "All things that you do, do without murmuring." [Phil.

2:14] They ought to fear that terrible saying: "Do not murmur, as some of them murmured, and perished by the destroyer." [1 Cor. 10:10] The father who presides ought also to enjoin the work that is to be done upon one man, so that the rest of the brothers may obey his command, the one to whom it has been enjoined, without complaint. How the infirmity or capacity of bodies is to be discerned by the father who presides. If any of the brothers, on account of fasting or the works of their own hands which the Apostle commanded: "Working with our own hands, that we might not burden any of you." [1 Cor. 9:27] If such a one is beset by infirmity, provision must be made by him who presides, how that infirmity may be sustained.

But if such a brother is weak in soul, it is fitting that he work more frequently, considering how the Apostle brings his own body into servitude. And this must be observed, that he in no way do his own will. How the brothers should anticipate one another in mutual services. If the community is large, the father who presides ought to appoint weekly servers and the order of service, by which they may succeed one another in ministering; and he ought to determine how he should be who has charge of the brothers' storeroom. Such a one only should be chosen who is able to master himself in all the promptings of his appetite, and to govern the food of his brothers in evangelical order; one who fears the sentence of Judas, who from the beginning was a thief. [John

12:6] He who is appointed to this office ought to take pains, that he may hear: "For they that have ministered well purchase to themselves a good degree," [1 Tim. 3:13] and gains profit for his own soul. The brothers also ought to know that whatever is handled in the monastery, whether in vessels, or in iron tools, or all other things, is sanctified. If any of the brothers handles anything negligently, let him know that he has a share with that king who drank with his concubines from the sanctified vessels of the house of God, and what kind of vengeance he deserved. These precepts must be kept and recited in the ears of the brothers each day, that they be not condemned in their sins. How the monasteries may obtain firm peace among themselves. Another Macarius said:

Since the Truth testifies, who says: "In the mouth of two or three witnesses every word shall stand," [Matt. 18:16] the rule of piety must therefore be made firm; nor should it be passed over in silence how the monasteries may obtain firm peace among themselves. It shall not be lawful to receive brothers from another monastery without the will of the father who presides there; nor is it fitting even to look upon them, since the Apostle says: "For he who has made void his first faith is worse than an unbeliever." [1 Tim. 5:8 & 12] But if he is entreated by the father who presides, that he may enter into another monastery, let him be commended by him to the one who presides where he desires to be; and thus let him be received. For without the will of the father who ought to preside in the monastery, let no brother in any way be received elsewhere.

But if he presumes to do such things, let him know that he will come into judgment in the synod of bishops, or in the assembly of his brothers; and then he shall withdraw as their junior, until he ask pardon from the one to whom he did the injury; lest through his own fault other fathers be despised. But that monk shall know that he has as many superiors as the brothers he finds in the other monastery. Nor is it to be regarded who he was before; but it must be tested what sort of person he has begun to be. And if when received he is seen to have anything, whether in goods or in books, he shall no longer be permitted to possess it, so that he may be perfect, which elsewhere he could not be.

But when the brothers are sitting together, if there is any conference concerning the Scriptures, and one of them is such a learned man, he shall not be permitted to say anything, unless it has been commanded him by the father. The same: How clerical guests are to be received in the monastery. With all reverence, as ministers of the altar: it shall not be lawful for any but themselves to complete the prayer, whether he be a doorkeeper, or a minister of the temple of God. But if by some chance he has fallen, and has been convicted of the crime that is alleged, it shall not be lawful for him to complete either the first or the second prayer before the father who presides. Let no cleric be permitted to dwell in the monastery, except only the one whom the fall of sin has led to humility, and who is wounded; that in the monastery he may be healed by the medicine of humility.

Let it suffice you, brothers, to hold these things, let them be fitting to keep, and you shall be without blame among the people of God. How the faults of individuals are to be amended. Nor should this be passed over in silence, how the faults of individuals are to be amended: according to the quality of the fault shall be the excommunication. Therefore let this order be kept. If any of the brothers utters an idle word, lest he be guilty before the council, we command that he be set apart from the company and conversation of the brothers for three days, so that no one may join himself to him. But if anyone is caught in laughter, or "in buffoonery of speech, as the Apostle says, which is not to the purpose;" [Eph. 5:4] we order that such a one be restrained for the space of two weeks, in the name of the Lord, with every scourge of humility, since the Apostle says:

"If any man that is called a brother be wrathful, or proud, or a railer, mark him," [1 Cor. 5:11] and, "Do not hate him as an enemy, but rebuke him as a brother." [2 Thess. 3:15] And in another place: "If a man be overtaken in any fault, you who are spiritual, instruct such a one, [Gal. 6:1] and rebuke the brother;" so that through frequent humility he may continue in the congregation not as one reprobate, but as one approved. That judgment be given equally, without respect of persons. This above all we command you who preside over this office, that persons be not accepted by you, but that all be loved with equal affection, and through correction all be healed; for equality is pleasing in the sight of God, as the Prophet says:

"If indeed you speak justice, judge rightly, you sons of men." [Ps. 17(58):2] Nor do we wish it to be hidden from you, that he who does not correct the one going astray, let him know that he will render an account for him. Be faithful and good teachers to all: correct the unruly, support the weak: be patient toward all: and as many as you have won, for so many will you receive a reward, in the name of the Father, and of the Son, and of the Holy Spirit. When we were sitting together in one place in the name of our Lord Jesus Christ, according to the tradition of the holy men our Fathers, it seemed good to us to set down in writing and to ordain a Rule, which is to be kept in the monastery for the progress of the brothers; that neither we should labor;

nor that the holy superior, who has been appointed in this place, should be able to suffer any doubt: so that all, "being of one mind, as it is written, and of one judgment, [Phil. 2:2] honoring one another," may keep with constant observance those things which have been established by the Lord. I. Above all, having charity, humility, patience, meekness, [Col. 3:12-14] and the other things which the holy Apostle teaches; so that no one should claim anything as his own, but, as it is written in the Acts of the Apostles, let them have all things in common. [Acts 4:32] But he who is the superior ought, according to truth, to fear, love, and obey in all things the judgment of God and the ordinance of the priest: for if anyone thinks he despises him, he despises God;

as it is written: "He who hears you, hears me; and he who despises you, despises me; and he who despises me, despises him who sent me." [Luke 10:16] So that without his will no brother should do anything, nor receive anything from anyone, nor give, nor at all withdraw anywhere without a word. II. Observing also this, that they do not destroy one another with vain tales, but that each one meditate upon and keep his own work, and have his thoughts with God. In the assembly of all, let no junior speak anything unless he is questioned. But if anyone wishes to receive consolation or to hear a word, let him seek a secret and suitable time. III. To a newcomer arriving, let one offer nothing more than the kiss of peace:

for the rest, let it be no concern to him whence he came, for whom he came, or when he is going to depart, nor let him join himself to tales with him. IV. This also must be observed, that in the presence of any senior, or of one preceding in the order of chanting, the one following should not have the liberty of speaking or of presuming anything, except only the one who, as has been said, is seen to precede in the order. This must be observed down to the lowest, above all things in prayer, or in work, or in giving an answer. But if he be more simple, or more hindered in speech, and yields his place, then at last let the one following speak. "Yet let all things be done in charity," [1 Cor. 16:14] not through contention or any presumption. V.

But the course of prayers and Psalms, as was formerly established, shall be kept beyond this time of meditating and working. Let the brothers so meditate, that they read until the second hour; provided, however, that no cause has arisen by which it is necessary that, even with meditation set aside, something be done in common. But after the second hour let each one be ready for his own work, and until the ninth hour let him complete whatever has been enjoined, "Without murmuring or hesitation," [Phil. 2:14] as the holy Apostle teaches.

But if anyone murmurs, or shows himself contentious, or in any matter sets up a will contrary to the precepts, having been duly corrected let him remain in his obstinacy only so long as either the quality of the fault demands, or until by repenting he humbles himself and amends. But when corrected, let him not dare to withdraw anywhere. And if any of the brothers, whether those who are in the oratory, or those who dwell in the cells, consents to his error, he shall be culpable, and most worthy of excommunication. VI. But at the hour of prayer, when the signal is given, if anyone is not at once ready, having set aside every work he is doing (since nothing is to be set before prayer), let him be cast outside to be put to shame.

But let the individual brothers take care that at the time when the Masses are celebrated, whether by day or by night, when one must stand longer at prayer, they do not fail, or needlessly withdraw outside; because it is written in the Gospel: "One ought always to pray, and not to faint." [Luke 18:1] And in another place: "Be not hindered from praying always." [Sir. 18:22] But if anyone thinks he must go out not from necessity but rather from vice, let him know that, when he is caught, he is to be judged culpable; because through his negligence he sends others also into vice. In the vigils it must be observed that, when all assemble, whoever is weighed down by sleep and goes outside, let him not occupy himself with tales, but return at once to the work for which they assemble.

But in the congregation itself, where reading is done, let all ever keep their ear toward the Scriptures, and let all observe silence. VII. This also had to be added, that a brother who is reproved or rebuked for any fault should have patience, and not answer back the one reproving him; but let him humble himself in all things according to the precept of the Lord who says: "For God gives grace to the humble, but resists the proud." [1 Pet. 5:5] And, "He who humbles himself shall be exalted." [Luke 14:11] But he who, having been more often corrected, has not amended himself, let him be commanded to stand last in the order; as the Lord said: "Let him be to you as the heathen and the publican." [Matt. 18:17] But at table in particular let no one speak, except the one who presides, or the one who is questioned. I.

When we had assembled in the name of the Lord together with our brothers, it first pleased us that the Rule and the institutes of the Fathers be read through in order: when these had been read, it pleased us that, if anyone from the world should wish to be converted in the monastery, the Rule be read to him as he enters, and that all the practices of the monastery be made plain to him. But if he accepts everything fittingly, let him then be worthily received by the brothers into a cell: then if he wishes to bring any property into the cell, let it be placed on the table in the presence of all the brothers, as the Rule contains. But if he is received, he shall judge from that hour neither concerning the property he brought in, nor even concerning himself. II.

But let no abbot be permitted to claim anything as his own property, since by God's favor all things remain in his power. But if anyone, contrary to what is forbidden to the juniors in the Rule, presumes to retain for himself anything from the inheritance of parents, or from anything given, and does not place all in common, let him be reproved by the brothers. If he persists in the fault, let him be brought to the notice of the bishop; and if, corrected by the bishop, he still does not amend, let him be deposed. III. But the abbot ought to provide for all the brothers the garments necessary for them, such as befit monks; not dyed with various colors, except for the cowls which are bought, which, if they are black, we judge they ought to use. IV.

For the guarding of life and for avoiding the snares of the devil, we judge that familiarity with all women, both relatives and strangers, should be forbidden from all monasteries and dwellings of monks, as also the frequenting of the monasteries of maidens by monks, as the Rule teaches. Nor let any woman dare to enter the inner court of the monastery. But if any woman enters the monastery or the cells of the monks with the counsel or will of the abbot, deservedly let that abbot lay aside even the name of abbot, and let him acknowledge himself inferior to all the presbyters; because such a one ought to be set over the holy flock who takes care to offer them unspotted to God; not one who hastens to ally himself with the devil through familiarities of any kind. V.

When Matins has been said, let the brothers be free for reading until the second hour; provided, however, that no cause has arisen by which it is necessary that, even with reading set aside, something be done in common. After the second hour let each one be ready for his own work until the ninth hour; whatever has been enjoined, let him complete it "Without murmuring." [Phil. 2:14] VI. But at the hour of prayer, when the signal is given, he who is not at once ready, having set aside every work he is doing (since nothing is to be set before prayer), let him be corrected by the abbot or the provost, and unless he prostrates himself and asks pardon, let him be excommunicated. VII. But at table in particular let no one speak, except the one who presides, or the one who is questioned. VIII.

For seeking the necessities for the cell, let the brothers go out two or three together, and so those to whom it is entrusted, not those who pursue wordiness or gluttony. IX. But if anyone, without the knowledge of the abbot or provost, having gone out to any place whatever, allies himself with gluttony or drunkenness; or if, sent nearby, through his own levity or gluttony, he does not return at once to the cell when the errand is dispatched; when he is detected in this crime, as the canons teach, let him either be separated from communion for thirty days, or be amended by being beaten with rods. X. But if by chance any brother wishes to go out of the cell for any cause of scandal, let him be clothed with nothing at all but the meanest garment, and let him depart outside communion as an unbeliever. XI.

This also we have established, that abbots should at all times take refreshment with the brothers; because at the time when they ought either to reprove the brothers for negligence, or to imbue them with spiritual discourse, they ought not to remove themselves without certain necessity. XII. This also we have established in particular for the guarding of reputation, that no monk placed in infirmity should, leaving the monastery, be entrusted to the care of his relatives; because we judge that he is more likely to be polluted by the sight or hearing of worldly spectacles than to be able to be cured of his sickness. XIII. But if any monk commits theft, which may rather be called sacrilege, we have judged that this should be ordained; that a junior, beaten with rods and guilty of so great a crime, never receive the office of clergy;

but if one already a cleric is caught in this crime, let him be deprived of the dignity of his title: for whom, on account of the levity of his act, communion may suffice once the satisfaction of penance is fulfilled. XIV. Let no abbot presume either to receive or to retain a monk migrating to another monastery, except by the permission or will of his own abbot. But if his own abbot has permitted him to pass over to another monastery, tending toward a stricter Rule and not from levity of conduct, in such a way that thereafter under some pretext he presumes to go out, by no reasoning do we permit it.

Indeed, if anyone, after this most diligent ordinance, presumes not to observe the things comprehended above, let him know that he will be subject to the judgment both of the Divinity and of the brotherhood. I. That neither the seniors should labor in vain in ruling the brothers, nor the discipline of the juniors waver, which, being established by the abbot's manner of life, should be firm, the abbot ought to be blameless, severe, patient, fasting, pious, humble, that he may fill the place of teacher and father, presenting himself as a model of good works. [Tit. 2:7] To his ordering let all the brothers look, doing nothing without his counsel and authority. He, sustaining the needs of the monastery, shall judge freely concerning all things that are in the monastery;