Jan 10;   May 11;   Sept 10

(RM 2:1-10)

CHAPTER 2: QUALITIES
THE ABBOT MUST HAVE

II. QUALIS DEBEAT ESSE ABBAS

AN abbot ¹ who is worthy to govern a monastery must always remember what he is called and fulfill the name “superior” in his deeds.  ² For it is Christ’s place that he is believed to hold in the monastery, since he is addressed by His title, ³ as the apostle said: You have received the spirit of adoption of sons by which we cry, “Abba, Father” (Rom 8:15). 

  THEREFORE ⁴ the abbot should never teach or enact or command anything contrary to the precepts of the Lord; ⁵ rather his commands and his teaching, like the leaven of divine justice, are to suffuse the minds of his disciples: ⁶ The abbot is to remember always that his teaching and the obedience of his disciples - both of these matters - will be examined at the fearful judgment of God. ⁷ And the abbot must know that the shepherd will be considered at fault if the father of the household finds that the sheep bring no profit.

   ¹ Abbas qui praeesse dignus est monasterio semper meminere debet quod dicitur et nomen maioris factis implere. ² Christi enim agere vices in monasterio creditur, quando ipsius vocatur pronomine, ³ dicente apostolo: Accepistis spiritum adoptionis filiorum, in quo clmamus: abba, pater.

   ⁴ Ideoque abbas nihil extra praeceptum Domini quod sit debet aut docere aut constituere vel iubere, ⁵ sed iussio eius vel doctrina fermentum divinae iustitiae in discipulorum mentibus conspargatur, ⁶ memor semper abbas quia doctrinae suae vel discipulorum oboedientiae, utrarumque rerum, in tremendo iudicio Dei facienda erit discussio. ⁷ Sciatque abbas culpae pastoris incumbere quicquid in ovibus paterfamilias utilitatis minus potuerit invenire. ⁸

⁹ then their shepherd will be absolved at the judgment of the Lord, and will say  to the Lord with the prophet: I have not hidden your justice in my heart; I have declared your truth and your salvation (Ps 40:11), but they condemned and spurned me (Isa 1:2, Ezek 20:27).; ¹⁰ and then the sheep disobedient to his care will be punished by overpowering death.

⁹ pastor eorum in iudicio Domini absolutus dicat cum propheta Domino: Iustitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi; ipsi autem contemnentes spreverunt me, ¹⁰ et tunc demum inoboedientibus curae suae ovibus poena sit eis praevalens ipsa mors.

Jan 11;   May 12;   Sept 11

(RM 2:23-25)

THEREFORE, ¹¹  when anyone receives the name of abbot he is to govern his disciples by a twofold teaching: ¹² namely, all that is good and holy he must show forth more by deeds than by words; declaring to receptive disciples the commandments of the Lord in words, but to the hard-hearted and the simple-minded demonstrating the divine precepts by the example of his deeds.

¹¹ Ergo, cum aliquis suscipit nomen abbatis, duplici debet doctrina suis praeesse discipulis, ¹² id est omnia bona et sancta factis amplius quam verbis ostendat, ut capacibus discipulis mandata Domini verbis proponere, duris corde vero et simplicioribus factis suis divina praecepta monstrare.

¹³ AND all of the things that he teaches his disciples are contrary [to the divine precepts] - his own deeds should indicate  that these are not to be done, lest while preaching to others, he himself be found reprobate  (I Cor 9:27); ¹⁴ and God say to him in his sin: How can  you recite my justice and declare my covenant with your mouth? For you hated discipline and cast my words behind you (Ps 50:1-17) ? ¹⁵ And also: How could you see a speck in your brother’s eye, and not have noticed the plank in your own (Matt 7:3) ?

¹³ Omnia vero quae discipulis docuerit esse contraria in suis factis indicet non agenda, ne aliis pradicans ipse reprobus inveniatur, ¹⁴ ne quando illi dicat Deus peccanti: Quare tu enarras iustitias meas et adsumis testamentum meum per os tuum? Tu vero odisti disciplinam et proiecisti sermones meos post te, ¹⁵ et: Qui in fratris tui oculo festucam videbas, in tuo trabem non vidisti.

Jan 12;   May 13;   Sept 12

(RM 2:16-22)

HE ¹⁶ is not to distinguish between persons in the monastery. ¹⁷ He should not love one more than another unless he finds him better in good deeds or obedience. ¹⁸ One born free is not to be put before one who enters religion from slavery, except for some other reasonable cause. ¹⁹ Although, according to the dictates of justice, the abbot may see fit to change anyone’s rank. Otherwise let each keep to his proper place, ²⁰ because whether we are slaves or free, we are all one in Christ (Gal 3:28, Eph 6:8) and under one Lord serve equally in bearing arms: for with God there is no partiality among persons (Rom 2:11).

                   ¹⁶ Non ab eo persona in monasterio discernatur. ¹⁷ Non unus plus ametur quam alius, nisi quem in bonis actibus aut oboedientia invenerit meliorem. ¹⁸ Non convertenti ex servitio praeponatur ingenuus, nisi alia rationabilis causa exsistat. ¹⁹ Quod si ita, iustitia dictante, abbati visum fuerit, et de cuiuslibet ordine id faciet. Sin alias, propria teneant loca, ²⁰ quia sive servus sive liber, omnes in Christo unum sumus et sub uno Domino aequalem servitutis militiam baiulamus, quia non est apud Deum personarum acceptio.

  ²¹  SOLELY in this are we distinguished before him: if we are found better than others in good works and humility. ²²  Therefore, let equal love be shown to all; and there should be imposed upon all, according to their merits, the same discipline.

                   ²¹ Solummodo in hac parte apud ipsum discernimur, si meliores ab aliis in operibus bonis et humiles inveniamur. ²² Ergo aequalis sit ab eo omnibus caritas, una praebeatur in omnibus secundum merita disciplina.

Jan 13;   May 14;   Sept 13

(RM 2:23-25)

 ²³ FOR in his teaching the abbot should always observe the apostle’s norm, where he says: use argument, exhort, rebuke. (2 Tim 4:2) ²⁴ That is, he must adapt to circumstances, mingling gentleness with sternness, alternating the strictness of a master with the loving affection shown by a father: ²⁵ thus he should sternly argue with the undisciplined and restless; he will exhort the obedient, the mild, and the patient to advance in virtue; and the negligent and arrogent we admonish him to rebuke and correct.

                   ²³ In doctrina sua namque abbas apostolicam debet illam semper formam servare in qua dicit: Argue, obsecra, increpa, ²⁴ id est, miscens temporibus tempora, terroribus blandimenta, dirum magistri, pium patris ostendat affectum, ²⁵ id est indisciplinatos et inquietos debet durius arguere, oboedientes autem et mites et patientes ut in melius proficiant obsecrare, neglegentes et contemnentes ut increpat et corripiat admonemus.

 ²⁶ HE must never disregard the sins of offenders; but as soon as they sprout, cut them out as best he can by the roots, remembering the fate of Eli, the priest of Shiloh. (1 Sam 2:11-4:18) ²⁷ Those of honorable and perceptive dispositions may for the first or second time be corected with words of admonition; ²⁸ but the shameless and hard, the arrogant or disobedient are to be checked by whipping or other corporal punishment at their first offense, knowing that it is written: The fool is not corrected with words (Prov 29:19), ²⁹ and again, Strike your son with a rod and you will free his soul from death (Prov 23:14).

                   ²⁶ Neque dissimulet peccata delinquentium; sed et mox ut coeperint oriri radicitus ea ut praevalet amputet, memor periculi Heli sacerdotis de Silo. ²⁷ Et honestiores quidem atque intellegibiles animos prima vel secunda admonitione verbis corripiat, ²⁸ improbos autem et duros ac superbos vel inoboedientes verberum vel corporis castigatio in ipso initio peccati coerceat, sciens scriptum: Stultus verbis non corrigitur, ²⁹ et iterum: Percute filium tuum virga et liberabis animam eius a morte.

Jan 14;   May 15;   Sept 14

(RM 2:32)

THE abbot ³⁰ must always remember what he is, remember what he is called, and know that from him to whom more is committed, more is required (Luke 12:48). ³¹ And he must know how difficult and arduous is his received task of ruling souls and serving different temperaments: complimenting some, rebuking others, using persuasion with still others; ³² and according to the unique qualities and intelligence of each he must so conform and adapt himself that not only will the flock committed to him suffer no loss, but he will truly rejoice in the  increase of a good flock.

                   ³⁰ Meminere debet semper abbas quod est, meminere quod dicitur, et scire quia cui plus committitur, plus ab eo exigitur. ^3l Sciatque quam difficilem et arduam rem suscipit regere animas et multorum servire moribus, et alium quidem blandimentis, alium vero increpationibus, alium suasionibus; ³² et secundum uniuscuiusque qualitatem vel intellegentiam, ita se omnibus conformet et aptet ut non solum detrimenta gregis sibi commissi non patiatur, verum in augmentatione boni gregis gaudeat.

Jan 15;   May 16;   Sept 15

(RM 2:33-40)

  ³³ ABOVE all he must not, by disregarding or undervaluing the salvation of the souls committed to him, be more solicitous for transitory, earthly, and perishable things; ³⁴ rather let him always ponder that he who has received the ruling of souls must render an account of them (cf. Luke 16:2). ³⁵ And that he may not plead as his excuse a lack of resources, let him remember what is written: Seek first the Kingdom of God and his justice, and all these things will be added unto you  (Matt 6:33), ³⁶ and again: Nothing is lacking to those who fear him (Ps 34:9).

                   ³³ Ante omnia, ne dissimulans aut parvipendens salutem animarum sibi commissarum, ne plus gerat sollicitudinem de rebus transitoriis et terrenis atque caducis, ³⁴ sed semper cogitet quia animas suscepit regendas, de quibus et rationem redditurus est. ³⁵ Et ne causetur de minori forte substantia, meminerit scriptum: Primum quaerite regnum Dei et iustitiam eius, et haec omnia adicientur vobis, ³⁶ et iterum: Nihil deest timentibus eum.

³⁷ AND he must know  that he who has received the ruling of souls, must prepare himself to render an account of them: ³⁸ and whatever the number of brothers under his care, he should know for certain that on the Day of Judgment he must render an account of all these souls to the Lord - and without doubt of his own soul as well. ³⁹ And therefore, always fearful of the future judgment of the shepherd concerning the flock entrusted to him and thus carefully considerate of others, he will also be solicitous of what he must render that is his: ⁴⁰ and so, in obtaining by his admonitions the amendment of others, he will also amend his own vices.

³⁷ Sciatque quia qui suscipit animas regendas paret se ad rationem reddendam, ³⁸ et quantum sub cura sua fratrum se habere scierit numerum, agnoscat pro certo quia in die iudicii ipsarum omnium animarum est redditurus Domino rationem, sine dubio addita et suae animae. ³⁹ Et ita, timens semper futuram discussionem pastoris de creditis ovibus, cum de alienis ratiociniis cavet, redditur de suis sollicitus, ⁴⁰ et cum de monitionibus suis emendationem aliis sumministrat ipse efficitur a vitiis emendatus.

Apr 20;  Aug 20;  Dec 20

(cf. RM 93, title)

CHAPTER 64:  THE APPOINTMENT
of THE ABBOT

LXIV  DE ORDINANDO ABBATE

IN ¹ appointing an abbot this should always be the guiding principle: the one selected is to be chosen by the whole community acting in concord in the fear of God, or by some part of the community, however small, which possesses sounder counsel.  ² It is for the merit of his life and the wisdom of his teaching that the one appointed should be chosen, even if he comes last in community rank.

             ¹ In abbatis ordinatione illa semper consideretur ratio ut hic constituatur quem sive omnis concors congregatio secundum timorem Dei, sive etiam pars quamvis parva congregationis saniore consilio elegerit. ² Vitae autem merito et sapientiae doctrina eligatur qui ordinandus est, etiam si ultimus fuerit in ordine congregationis.

      BUT ³ even if it were the entire community that acted together in electing a person (and may this never happen!) who consented to their vices, ⁴ if these vices somehow came to the notice of the bishop in whose diocese the place belongs, or if they were perceived by the neighboring abbots or Christians, ⁵ then they would be obliged to prevent this depraved consensus from prevailing and to constitute instead a worthy steward for the house of God, ⁶ knowing that for this they will receive a good reward if act purely and out of zeal for God; and that to neglect this would on the contrary be sinful.

             ³ Quod si etiam omnis congregatio vitiis suis - quod quidem absit - consentientem personam pari consilio elegerit, ⁴ et vitia ipsa aliquatenus in notitia episcopi ad cuius dioecesim pertinet locus ipse vel ad abbates aut christianos vicinos claruerint, ⁵ prohibeant pravorum praevalere consensum, sed domui Dei dignum constituant dispensatorem, ⁶ scientes pro hoc se recepturos mercedem bonam, si illud caste et zelo Dei faciant, sicut e diverso peccatum si neglegant.

Apr 21;  Aug 21;  Dec 21

(cf. RM 15:35; 27:25; 3:72)

  THE ⁷ one appointed abbot should always ponder what a burden he has received, and to whom he will have to give an account of his stewardship (Luke 16:2) ⁸ and he must know how much more fitting it is to provide for others than to preside over them.  ⁹ He should therefore be learned in divine law, so that he knows how to bring forth new things and old (Matt 13:52).; he is to be chaste, sober, merciful, ¹⁰ and he should always allow mercy to triumph above judgment (Jas 2:13), so that he may receive mercy (Mt. 5:7).

             ⁷ Ordinatus autem abbas cogitet semper quale onus suscepit et cui redditurus est rationem vilicationis suae, ⁸ sciatque sibi oportere prodesse magis quam praeesse. ⁹ Oportet ergo eum esse doctum lege divina, ut sciat et sit unde proferat nova et vetera, castum, sobrium, misericordem, ¹⁰ et semper superexaltet misericordiam iudicio, ut idem ipse consequatur.

     ¹ HE is to hate vices and love the brothers.  ¹² But in correcting them he is to act prudently and avoid extremes, lest in trying too ardently to scrape off the rust, he breaks the vessel:¹³ his own frailty he must always keep before his eyes, recalling that the bruised reed is not to be broken (Isa 42:3).  ¹⁴ By this we do not mean he should permit vices to sprout: on the contrary, he should prudently and charitably cut them off as he sees best for each, as we have said: ¹⁵ and he should strive to be loved rather than feared.

             ¹¹ Oderit vitia, diligat fratres. ¹² In ipsa autem correptione prudenter agat et ne quid nimis, ne dum nimis eradere cupit aeruginem frangatur vas; ¹³ suamque fragilitatem semper suspectus sit, memineritque calamum quassatum non conterendum. ¹⁴ In quibus non dicimus ut permittat nutriri vitia, sed prudenter et cum caritate ea amputet, ut viderit cuique expedire sicut iam diximus, ¹⁵ et studeat plus amari quam timeri.

    HE ¹⁶  is not to be turbulent and anxious, nor excessive and obstinate, nor jealous and prone to suspicion; for otherwise he will never be at rest:  ¹⁷ In his commands he is to be farsighted and considerate; and whether the works he enjoins concern God or the world he is to be discerning and moderate, ¹⁸ reflecting on the discretion of holy Jacob, who said: If I drive my flocks too hard, they will all die in one day (Gen 33:13). ¹⁹ Thus by means of this and other examples of discretion, the mother of virtue, he is to regulate everything so that the strong have something to yearn for and the weak are not frightened away. 

¹⁶ Non sit turbulentus et anxius, non sit nimius et obstinatus, non sit zelotypus et nimis suspiciosus, quia numquam requiescit; ¹⁷ in  ipsis imperiis suis providus et consideratus, et sive secundum Deum sive secundum saeculum sit opera quam iniungit, discernat et temperet, ¹⁸ cogitans discretionem sancti Iacob dicentis: Si greges meos plus in ambulando fecero laborare, morientur cuncti una die. ¹⁹ Haec ergo aliaque testimonia discretionis matris virtutum sumens, sic omnia temperet ut sit et fortes quod cupiant et infirmi non refugiant.

    AND ²⁰ in particular he is to keep this Rule in every way, ²¹ so that, having ministered well, he will hear from the Lord what was heard by the good servant who gave grain to his fellow-servants in due season: ²² Truly I say to you, he said, he sets him over all his goods  (Matt 24:27)..

                   ²⁰ Et praecipue ut praesentem regulam in omnibus conservet, ²¹ ut dum bene ministraverit audiat a Domino quod servus bonus qui erogavit triticum conservis suis in tempore suo: ²² Amen dico vobis, ait, super omnia bona sua constituit eum.