(RM Pr 1-11,19-22; ThP 6,24-53, 69-79; ThS 1-4)

 THE PROLOGUE

PROLOGUS

Jan 1;   May 2;   Sept 1

  ² that you may return by the labor of obedience to him from whom you had departed through the laziness of disobedience. [...]

² ut ad eum per obedientiae laborem redeas, a quo per inobedientiae desidiam recesseras.

Jan 7;   May 8;   Sept 7

(RM ThS 45-46)

⁴⁵ We have therefore, to establish a school of the Lord’s service. ⁴⁶ In instituting it we hope to establish nothing harsh or oppressive.  ⁴⁷ But if anything is somewhat strictly laid down, according to the dictates of equity and for the amendment of vices or for the preservation of love; ⁴⁸ do not therefore flee in dismay from the way of salvation, which cannot be other than narrow at the beginning. (cf. Mat. 7:14)

    ⁴⁵ Constituenda est ergo nobis dominici schola servitii.  ⁴⁶ In qua institutione nihil asperum nihil grave nos constituturos speramus; ⁴⁷ sed et si quid paululum restrictius, dictante aequitatis ratione, propter emendationem vitiorum vel conservationem caritatis processerit, ⁴⁸ non ilico pavore perterritus refugias viam salutis quae non est nisi angusto initio incipienda.

49 Truly as we advance in this way of life and faith, our hearts open wide, and we run with unspeakable sweetness of love on the path of God’s commandments (Ps 119:32)

⁴⁹ Processu vero conversationis et fidei, dilatato corde inenarrabili dilectionis dulcedine curritur via mandatorum Dei,

50 So that, never departing from his guidance, but persevering in his teaching (Acts 2:42) in the monastery until death, (Phil. 2:8) we may by patience participate in the passion of Christ; that we may deserve also to be partakers of his kingdom.  Amen. (cf. 1Pet 4:13; Rom. 8:17)

⁵⁰ ut ab ipsius numquam magisterio discedentes, in eius doctrinam usque ad mortem in monasterio perseverantes, passionibus Christi per patientiam participemur, ut et regno eius mereamur esse consortes.  Amen.

CHAPTER 1:  THE VARIOUS KINDS of MONKS

I. DE GENERBUS MONACHORUM

Jan 8;   May 9;   Sept 8

(RM 1:1-5)

   IT is clear that there are four kinds of monks.  ² First are the cenobites: that is, those who live in monasteries and serve under a rule and an abbot.

             ¹ Monachorum quattuor esse genera manifestum est. ² Primum coenobitarum, hoc est monasteriale, militans sub regula vel abbate.

    ³ The second kind are the anchorites, that is hermits: no longer in the first fervor of their way of life, they have undergone long testing in the monastery;  ⁴ they have been trained to fight against the devil through the help and training of many others.  ⁵ And well-armed, they go forth from the battle line held by their brothers to the solitary combat of the desert; now able to fight safely without the support of another, single-handed against the vices of flesh and thoughts with God’s help.

             ³ Deinde secundum genus est anachoritarum, id est eremitarum, horum qui non conversationis fervore novicio, sed monasterii probatione diuturna, ⁴ qui didicerunt contra diabolum multorum solacio iam docti pugnare, ⁵ et bene exstructi fraterna ex acie ad singularem pugnam eremi, securi iam sine consolatione alterius, sola manu vel brachio contra vitia carnis vel cogitationum, Deo auxiliante, pugnare sufficiunt.

Jan 9;   May 10;   Sept 9

(RM 1:6-9, 13-14,  68, 74-75)

     ⁶  The third and most detestable kind of monks are the Sarabaites, who have neither been tried by a Rule nor taught by experience like gold in the furnace (Prov 27:21); instead they are as soft as lead, ⁷ faithful servants of the world in their works, obviously lying to God by their tonsure.  ⁸ Living in twos or threes, or even singly without a shepherd, they enclose themselves not in the Lord’s sheepfolds but in their own.  Their law consists in their own wilful desires: ⁹ whatever they think fit or choose to do, that they call holy; and what they dislike, that they regard as unlawful.

             ⁶  Tertium vero monachorum taeterrimum genus est sarabaitarum, qui nulla regula approbati, experientia magistra, sicut aurum fornacis, sed in plumbi natura molliti, ⁷ adhuc operibus servantes saeculo fidem, mentiri Deo per tonsuram noscuntur. ⁸ Qui bini aut terni aut certe singuli sine pastore, non dominicis sed suis inclusi ovilibus, pro lege eis est desideriorum voluntas, ⁹ cum quicquid putaverint vel elegerint, hoc dicunt sanctum, et quod noluerint, hoc putant non licere.

    ¹⁰ The fourth kind are the monks called gyrovagues, whose whole lives are spent in province after province, spending three or four days in monastery after monastery as guests: ¹¹ always wandering and never stable; slaves of self-will and the attractions of gluttony;  in all things they are worse than the Sarabaites.

             ¹⁰ Quartum vero genus est monachorum quod nominatur gyrovagum, qui tota vita sua per diversas provincias ternis aut quaternis diebus per diversorum cellas hospitantur, ¹¹ semper vagi et numquam stabiles, et propriis voluntatibus et gulae illecebris servientes, et per omnia deteriores sarabaitis.

¹² Concerning all of these and their most miserable way of life it is better to remain silent than to speak.  ¹³ Leaving them then, let us proceed with God’s help to make provision for the Cenobites - the strong kind of monks.

^l2 De quorum omnium horum miserrima conversatione melius est silere quam loqui. ¹³ His ergo omissis, ad coenobitarum fortissimum genus disponendum, adiuvante Domino, veniamus.

Apr 30;  Aug 30;  Dec 30

(RM ) --

CHAPTER 72. THE GOOD ZEAL THAT MONKS OUGHT TO HAVE

LXXII. DE ZELO BONO QUOD DEBENT MONACHI HABERE

¹JUST AS there is an evil zeal of bitterness which separates from God and leads to hell,  ²so there is a good zeal which separates from vices and leads to God  and to life everlasting.  ³This zeal then, should be practiced by monks with the most fervent love.  ⁴That is:  they should outdo one another in showing honor. (Rom 12:10)

¹ Sicut est zelus amaritudinis malus qui separat a Deo et ducit ad infernum,  ² ita est zelus bonus qui separat a vitia, et ducit ad Deum  et ad vitam aeternam.  ³ Hunc ergo zelum ferventissimo amore exerceant monachi, ⁴ id est  ut honore se invicem praeveniant.

        ⁵Let them most patiently endure one another’s infirmities, whether of body or of character. ⁶Let them compete in showing obedience to one another.  ⁷None should follow what he judges useful for himself, but rather what is better for another:  ⁸They should practice fraternal charity with a pure love; ⁹to God offering loving reverence, ¹⁰ loving their abbot with sincere and humble affection, ¹¹ preferring nothing whatever to Christ, ¹² and may he bring us all together to life everlasting.                            Amen.

                   ⁵ Infirmitates suas sive corporum sive morum patientissime tolerent;  ⁶ obedientiam sibi certatim impendant;  ⁷ nullus quod sibi utile judicat sequatur, sed quod magis alio;   ⁸ caritatem fraternitatis casto impendant; ⁹ amore Deum timeant; ¹⁰ abbatem suum sincera et humili caritate diligant;  ¹¹ Christo omnino nihil praeponant, ¹² qui nos pariter ad vitam aeternam perducat.     Amen.