They must look for all necessities from the Abbot, and have nothing without his permission. Let everyone have all things in common, as it is written, no one kept anything as his own [Acts ]. Idleness is the enemy of the soul, and therefore the brethren ought to divide their time between manual labor and devout reading. In the summer then, they should go out at dawn for four hours, to do the necessary work, and then spend two hours reading. Then, after lunch, let them rest in bed in complete silence — or if anyone wants to read for himself, let him read quietly enough not to disturb others.
However, on account of the faint—hearted let all things be done with moderation. Above all, let one or two of the senior monks be appointed to go about the monastery during the reading time, and look out for any lazy brother giving himself over to idleness or vain talk, being unprofitable to himself and disturbing others. If — God forbid — such a monk is found, let him be punished on the first and second occasions. If he does not change, let him come under the correction of the Rule in such a way that others may fear.
Show honor to them all, especially to fellow Christians and to wayfarers. When a guest is announced, let him be met with all charity. Pray with him, and then associate with one another in peace. Do not give anyone the kiss of peace before a prayer has been said, in case of satanic deception.
Greet guests with all humility, with the head bowed down or the whole body prostrate on the ground, adoring Christ in them, as you are also receiving him. When the guests have been received, let them be accompanied to prayers.
Then let the Abbot, or some he chooses, sit down with them. The divine law be read to the guest for his edification, and then you should show him every kindness.
The Abbot should break his fast in deference to the guest, unless it is a day of solemn fast, which cannot be broken. The other brothers however should keep the fast as usual. Let the greatest care be taken, especially when receiving the poor and travelers, because Christ is received more specially in them.
Let it not be allowed at all for a monk to give or to receive letters, tokens, or gifts of any kind, either from parents or any other person, nor from each other, without the permission of the Abbot.
The Abbot should give clothes to the brothers according to the climate in which they live. I believe, however, that for a temperate climate a cowl and a tunic are enough for each monk — a woolen cowl for winter and a thin or worn one for summer — along with a cloak for work, and socks and shoes.
Monks should not worry about the color or the texture of these clothes: they should be whatever you can get most cheaply. The Abbot, however, should look to the size, too make sure that they are not too small, but fitted for those who are to wear them.
As for bedding, a straw mattress, a blanket, a bedspread and a pillow are enough. Beds must be frequently examined by the Abbot, to prevent personal goods from being stored. If anyone is found hiding something that he did not receive from the Abbot, let him fall under the severest discipline.
To overcome this vice of private ownership, the Abbot should provide everything necessary — cowl, tunic, socks, shoes, girdle, knife, pen, needle, towel, writing tablet. Thus any claim to be in need is removed. In the same way, he should bear in mind for the infirmities of the needy, and not the bad will of the envious. Christian monasticism originated amongst men and women who sought union with God in the desert or far off places removed from civilisation.
Originally practised by solitary individuals, monasticism gradually developed into structured community life. One of many rules, the Rule of St Benedict was simple and adaptable and gave priority to communal life based on a balance of Prayer and Work.
It is clear that Benedict based his Rule not only on his own experience but also on the writings of other monastic authors, especially a document known as the Rule of the Master. In all these regulations his aim is to give the strong something to strive after but at the same time not drive the weak away.
Seven periods of prayer based on the Psalms punctuate each day, and every person has tasks to perform, which contribute to the upkeep and smooth operation of the community. The daily program is designed to allow for periods of silence, prayer, work, and the slow, deep reading of scripture and approved texts. Stability enables continuity of community life, obedience ensures adherence to the Rule, administered by an Abbot, and conversion of life makes way for ongoing growth into the way of Christ.
They work with their hands about six hours a day but they also have leisure for prayerful reading and common prayer. Their sleep is sufficient and they may even take a siesta in summer if needed. The young, the sick, and the elderly are cared for with compassion and attention. The abbot, while he directs all aspects of the common life, must seek counsel from the monks; and the Rule makes provision for his limitations and failings. In short, RB arranges for a monastic life in which the monks may seek God in prayer and reading , in silence and work , in service to guests and to one another.
Benedict's Rule stands tall in the great tradition of Christian monasticism. It is a Christian rule in the sense that its spiritual doctrine picks up on the values of the Bible e. RB is not written for monastic hermits, though Benedict has high regard for them; it is written for ordinary Christians who wish to immerse themselves in a pattern of living in which the life of Christ can be lived out with understanding and zeal.
RB is still used today in many monasteries and convents around the world. The monastics of today do not follow it literally but still find in it much wisdom to live the common life.
It still protects the individual and the community from arbitrariness on the part of the abbot or others; it still provides a way of living the Christian life. Monastic communities accept it as their basic inspiration even as they mitigate it, supplement it, or adapt it to the living conditions of today. The first line-by-line exegesis of the entire Rule of Benedict written originally in English. This full commentary -- predominately a literary and historical criticism -- is based on and includes a new translation, and is accompanied by essays on Benedict's spiritual doctrine.
Print and e-book from Liturgical Press. Dated but thorough is C. Linda M. Maloney, tr. Each chapter concludes with a brief reflection on the state of contemporary society and how the aspect of the Rule of Benedict treated in the chapter applies to the needs of today.
Wisdom from the Monastery contains a contemporary translation of the Rule of St.
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