Cap. LXI
DE MONACHIS PEREGRINIS, QUOMODO SUSCIPIANTUR

[Ms P, fol. 150r – Paulus Diaconus - 
Ps.-Basil: Ms K¹, fol. 165v; Ms E¹, fol. 168v; Ms E², fol. 253r]

Ch. 61
CONCERNING THE RECEPTION OF UNKNOWN MONKS

Translated by: Matthew Mattingly

₁Si quis monachus peregrinus de longinquis provinciis supervenerit, si pro hospite voluerit habitare in monasterio ₂et contentus est consuetudine loci, quam invenerit, et non forte superfluitate sua perturbet monasterium, ₃sed simpliciter contentus est, quod invenerit, suscipiatur, quanto tempore cupit. [page 558] ₄Si qua sane rationabiliter et cum humilitate caritatis reprehendit aut ostendit, tractet abbas prudenter, ne forte, pro hoc ipso eum Dominus direxerit. ₅Si vero postea voluerit stabilitatem suam firmare, non renuatur talis voluntas, et maxime, quia hospitalitatis tempore potuit ejus vita dignosci.

₁If an unknown monk from a distant province should arrive and wish to live as a guest in the monastery, ₂let him be received for however long he desires, provided that he is content with the customs of the place as he finds them, and does not disturb the monastery with his petty demands, ₃but is wholly content with what he finds. [page 558] ₄Indeed, if he criticizes or points out something reasonably and with the humility of charity, let the abbot treat him judiciously on the chance that the Lord sent him for this very reason. ₅Thereafter if he should wish to confirm his stability, may such a desire not be denied, especially since his life was able to be discerned during his time as a guest.

Perseverat adhuc B. Benedictus in proposito suo, quia jam superius coeperat dicere, qualiter suscipiantur hospites [cf. Regula Benedicti, c. 53], et dixerat de¹ majoris et minoris aetatis et sacerdotibus atque clericis [cf. Regula Benedicti, c. 58-60], nunc vero dicit etiam de monachis, qualiter suscipiantur; ait enim: Si quis monachus peregrinus de longinquis provinciis supervenerit etc. usque suscipiatur, quanto tempore cupit. Longinquam provinciam dicit, quae longo spatio distat, i. e. quae multis milliariis, veluti est Ravenna, Burgundia.

Blessed Benedict continues with the subject, which he had already begun to discuss above, concerning how outsiders are to be received [into the community]. [cf. Regula Benedicti, c. 53] He has already spoken about adults, minors, priests and clerics; [cf. Regula Benedicti, c. 58-60] now he speaks also about monks and how they are to be received, for he says: If an unknown monk from a distant province should arrive … let him be received for however long he desires. He says distant province, meaning one separated by a long expanse (i.e., separated by many miles, such as Ravenna or Burgundy).

Nam non dicit longinquam provinciam, i. e. ut de tertia civitate vel eo amplius intelligatur, sed de spatio milliariorum dicit.

For he does not say that distant (longinquam) province should be understood to mean a third city or more, but rather a space of many miles.

Contentus, i. e. continens, hoc est simul tenens.

Content (contentus) as in “containing” (continens), which is similar to “holding.”

Sive enim dicatur consuetudine loci, sive consuetudine regulari, unum significat, quia consuetudo monasterii regularis est.

Whether he says customs of the place or customs of the Rule, it means exactly the same thing, since the customs of a monastery are those of the Rule.

Simpliciter contentus; simpliciter, i. e. innocenter.

Simply content; simply, (simpliciter) meaning ‘innocently’ (innocenter).

Superfluitate, i. e. in cibo aut potu vel in aliquo alio opere.

Petty demands (superfluitate), that is, in food or drink, or in some other deed.

Quanto tempore cupit, i. e. uno anno vel duobus annis et reliq.

For however long he desires, which is to say for one or two years or more.

Quod enim dicit: Si qua sane rationabiliter et cum humilitate caritatis reprehendit aut ostendit, intelligitur, quia sunt tales, qui reprehendunt verbis, et iterum sunt alii, qui nolunt verbis reprehendere, sed operibus manifestare.

When he says: If he criticizes or points out something reasonably and with the humility of charity, it is to be understood that there are some who criticize with words, and there are others who do not wish to criticize with words but make it known through their actions.

Tractet abbas prudenter, ne forte pro hoc ipsum Deus direxerit, i. e. debet dicere abbas apud se: 'forte ad nostram eruditionem illum direxit Dominus.'

Let the abbot treat him judiciously on the chance that the Lord sent him for this very reason, means that the abbot ought to say to himself, 'perhaps the Lord sent him here for our instruction.'

Et maxime, quia tempore hospitalitatis potuit ejus vita dignosci, ac si diceret: ob hoc maxime ejus voluntas non renuatur, quia tempore hospitalitatis potuit ejus vita dignosci.

Especially since his life was able to be discerned during his time as a guest, it is as if he were saying, because of this let his wish not be denied, especially since his life was able to be discerned during his time as a guest.

Sequitur: ₆Quodsi superfluus aut vitiosus inventus fuerit tempore hospitalitatis, non solum, non debet sociari corpori monasterii, ₇verum etiam dicatur ei honeste, ut discedat, ne [page 559] ejus miseria etiam alii vitientur. ₈Quodsi non fuerit talis, qui mereatur projici, non solum, si petierit, suscipiatur congregationi sociandus, ₉verum etiam suadeatur ei, ut stet, ut ejus exemplo alii erudiantur, ₁₀quia in omni loco uni Domino servitur, uni regi militatur.

The Rule continues: ₆But if during his time as a guest he is found excessive in his needs or full of faults, not only should he not be admitted to the body of the monastery, ₇but he should be told candidly to depart, lest [page 559] others be corrupted by his wretched ways. ₈But if he is not the sort who deserves to be cast out, not only should he be added to the community if he asks to be received, ₉but he should even be persuaded to remain so that the others may be instructed by his example, ₁₀since in every place we serve the same Lord and fight under the same Rule.

Quod enim dicit quod si superfluus aut vitiosus fuerit et reliq. superfluus attinet ad incessum sive ad illud, si plus, quam regula dicit, dicat agere; vitiosus attinet ad illud, si minus, quam regula dicit, agit, i. e. ad negligentiam.

When he says, but if he is excessive in his needs or full of faults, etc.— excessive in his needs refers to the movement to do more than the Rule calls for; full of faults refers to the movement to do less, i.e., to negligence.

Quod vero dicit dicatur ei honeste, hoc modo debet illi dici: ‘Optabamus, frater, te meliorem esse, sed nunc, quia tui mores cum nostris non conveniunt nec nostri cum tuis, ideo tolle, quod tibi in via sufficiat, et vade.’

When he says he should be told candidly, it ought to be said to him in this way: 'We were hoping, brother, that you were better, but now since your habits do not agree with ours, nor ours with yours, take therefore what is sufficient for your journey and depart.'

Istud namque, quod dicit quia in omni loco uni Domino servitur et uni regi militatur, hoc ad abbatem attinet, i. e. cum rogat illum peregrinum monachum stare, ille respondens dicit: ‘Non possum stare, quia ad monasterium meum volo reverti et ibi volo Domino servire,’ abbas vero debet respondere dicens: ‘Frater, noli timere, quia in omni loco uni Domino servitur et uni regi militatur.’ Servitur et militatur unum significat in hoc loco. Bene dicitur: uni regi militatur et uni Domino servitur; Deus enim ubique est, i. e. in omni loco, h. e. totus et semper, ac per hoc illi Domino et illi regi servimus et militamus hic, cui tu servisti et militasti illic, unde tu venisti.

And when he says since in every place we serve the same Lord and fight under the same Rule, this refers to the abbot when he asks the unknown monk to stay, and the latter responds, saying: ‘I cannot stay, for I wish to return to my own monastery and serve the Lord there.’ The abbot ought then to respond, saying: ‘Brother, do not be afraid, for in every place we serve one Lord and fight under the same Rule.’ We serve one Lord and we fight under the same Rule are signified together in this place. Well is it said that we serve one Lord and fight under the same Rule, for God is everywhere—i.e., in every place – which is to say, at all times and without exception, and for this reason we who are here serve and fight for that same Lord and that same Rule which you have served and fought for in the place from where you yourself have come.

Sequitur: ₁₁Quem si etiam talem esse perspexerit abbas, liceat eum in superiori aliquantulum constituere loco. ₁₂Non solum autem monachum, sed etiam de suprascriptis gradibus sacerdotum vel clericorum stabilire potest abbas in majore quam ingreditur loco, si ejus talem perspexerit vitam. ₁₃Caveat autem, ne aliquando de alio noto monasterio monachum ad habitandum suscipiat sine consensu abbatis sui aut literis commendatitiis, ₁₄quia scriptum est: Quod tibi non vis fieri, alii ne feceris [cf. Mt 7:12].

The Rule continues: ₁₁If the abbot perceives him to be such a man, then he is permitted to set him in a somewhat higher place [in the community]. ₁₂In fact, the abbot can establish, not only a monk, but even those from the priestly or clerical orders, which we have written about above, in a higher place than the time which they entered, if he perceives his life worthy of this. ₁₃Let him take caution, though, lest he receive a monk into the community from another known monastery without the consent of his abbot or a letter of recommendation, ₁₄since it is written: Do not to others what you do not wish to happen to you. [cf. Mt 7:12]

Quod vero dicit liceat eum in superiore aliquantulum constituere loco, juxta meritum illius vitae intelligitur, i. e. si dignus est, juxta abbatem ponatur vel prope abbatem sive in medio vel in ultimo, sicut dixi, pro vita ejus, vel ut necessitas ejus exposcit, licet abbati eum constituere. [page 560]

When he says let him be permitted to establish him in a somewhat higher place, this is understood to mean according to the merit of his life: i.e., if he is worthy, let him be placed next to the abbot or near the abbot, or, as necessity demands, the abbot is permitted to place him in the middle or even last, as I have already said, according to the manner of his life. [page 560]

Quod autem dicit: Non solum autem monachum, sed etiam de suprascriptis gradibus sacerdotum vel clericorum stabilire potest abbas in majore, quam ingreditur, loco si ejus talem perspexerit esse vitam et reliq., - ac si diceret: non solum monachum peregrinum potest abbas in superiori loco constituere, sed etiam de ipsis gradibus sacerdotum vel clericorum potest in majori loco stabilire, si ejus vitam talem conspexerit esse.

When he says: In fact, the abbot can establish, not only a monk, but even those from the priestly or clerical orders, which we have written about above, in a higher place than the time which they entered, if he perceives his life worthy of this, etc., it is as if he were saying: not only can the abbot establish an unknown monk in a higher place, but he can even establish those from the priestly or clerical orders in a greater position if his life is perceived to be worthy of it.

Caveat, i. e. custodiat.

Let him take caution, which is to say, let him be on guard.

Notum monasterium est, unde cognoscis visu vel auditu aut monachos vel abbatem, sive etiam vicinos eorum, aut certe illi monachi cogniti sunt in illo loco, in quo habitas.

A monastery is [said to be] known when you are familiar with, either directly or from report, the monks or the abbot, or even their neighbors, or at the very least its monks are known in the place where you live.

In hoc namque loco, in quo dicit de noto monasterio, subintelligitur, quia de ignoto monasterio suscipere potest sine literis commendatitiis.

Here in this passage where he speaks about a known monastery, it is also understood that he can receive [a monk] from an unknown monastery without a letter of recommendation.

In hoc etenim loco notandum est, quia tribus modis datur licentia eundi monachum ad aliud monasterium, i. e. primo consensu, i. e. cum rogat abbas quispiam alterum abbatem, ut cum suo consensu habeat monachum pium, et ille consentit.

Take note also that in this passage permission for a monk to go to another monastery is granted in three ways: First, by joint agreement, that is, when a certain abbot asks another abbot to accept the pious monk with his consent, and he agrees.

Altero modo literis noto abbati de illo fratre in hoc modo:

Second, by a letter regarding the brother from a known abbot, [written] in this way:

‘Ego humilis abbas. Noverit dilectio tua, quia suggessit ille frater, nomine Joannes vel Paulus, nobis, ut ei licentiam daremus vobiscum habitandi. Nos autem, quia te cognovimus regularem ordinem tenere, assensum illi praebuimus, vobiscum habitandi. Nunc autem illum tibi, commendo, ut tractes illum, sicuti ego, et pro illo Deo rationem, sicut ego, reddas.’

‘I, a humble abbot. Your charity knows that the brother, by the name of John or Paul, has suggested to us that we grant him permission to live with you. We, knowing that you maintain a regular [monastic] order, offer him our assent to do so. Therefore I now commend him to you, so that you may treat him just as I did, and that you are to offer an account of him to God, just as I have done.'

Tertio modo fit generaliter omnibus, i. e. omnibus episcopis seu cunctis ordinibus sanctae ecclesiae necnon cuncto populo fideli. ‘Notum vobis sit, quia ego dedi licentiam isti fratri nomine Joannes vel Paulus, ut, ubi sibi invenerit commodum habitare regularem ordinem ducendo, habeat licentiam habitandi ad suam utilitatem et monasterii.’

The third way is general, pertaining to all—that is, to all bishops or all those in holy orders of the church, and even to all people of faith. ‘It is known to you that I have granted permission to this brother, by the name of John or Paul, to reside wherever he may find a place suitable for living under a regular [monastic] order, and be of use to you and your monastery.’

Non enim aequaliter agendum est cum illo, qui pro persecutione fugiens, et illum, qui leviter exiit de suo monasterio et venit ad alterius monasterium; nam ille, qui leviter de suo monasterio exiit, dicunt canones: non recipiatur sine licentia sui episcopi.

The one fleeing, however, on account of persecution is not to be treated in the same manner, nor anyone who has left his own monastery without due consideration and come to another, for he who leaves his own monastery without due consideration, so say the canons, is not to be received without the permission of his bishop.

Ille vero, qui pro persecutione fugiens venit ad alterius parochiam, dicunt canones, durum esse, si non [page 561] recipiatur, ex consilio Neocaesariensi cap. XX de suscipiendis his, qui persecutionem patiuntur.

But the canons from the Council of Neocaesaria, ch. 20, concerning the reception of those who suffer persecution, [page 561] say that it is difficult not receive someone who comes to another district while fleeing on account of persecution.

Hosius episcopus dixit: Suggerente fratre et coepiscopo nostro Olympio etiam hoc placuit, ut si aliquis vim perpessus est et inique expulsus pro disciplina et catholica vel defensione veritatis effugiens pericula innocens et devotus ad aliam venerit civitatem, non prohibeatur immorari, quamdiu aut redire possit aut injuria ejus remedium acceperit, quia durum est, eum, qui persecutionem patitur, non recipi, cum etiam et larga benevolentia et humanitas ei est exhibenda. Omnis synodus dixit: Universa, quae constituta sunt, catholica ecclesia in universo orbe diffusa custodiet. [Council of Sardica, c. 17, ed. Karl Joseph von Hefele, History of the Councils of the Church, vol. 2, Edinburgh 1876, p. 153]

Bishop Hosius says: What the brother has suggested also pleases Olympus, our fellow bishop, namely that if anyone has suffered violence and been expelled unjustly on account of his catholic teaching or defense of the truth, and, innocent and devoted, while fleeing should come to another city, let him not be prevented from staying there until either he can return or a remedy has been made for his injury, as it is difficult not to receive someone who has suffered persecution since he must be shown generous kindness and humane treatment. Every synod has said: The Catholic Church, diffused entirely throughout the world, will preserve all things that have been established. [Council of Sardica, c. 17, ed. Karl Joseph von Hefele, History of the Councils of the Church, vol. 2, Edinburgh 1876, p. 153]

Sciendum est enim, quia aliae litterae sunt commendatitiae, aliae formatae, aliae vero absolutae.

You should keep in mind also that some letters are litterae commendatitiae, others are litterae formatae, and still others are absolutae.

Commendatitiae sunt, quae noto cuilibet, abbati aut episcopo absque graecis litteris mittuntur; hae ignobilibus dantur.

Litterae commendatitiae¹ are those which are sent to a certain abbot or bishop who is known, not utilizing Greek letters, to be given on behalf of those who are unknown.

Formatae sunt, quae noto quidem, sed graecis litteris insignitae diriguntur.

Litterae formatae are those directed indeed to someone who is known, but sealed with Greek letters.

Absolutae non solum notis, sed generaliter abbatibus, episcopis et omni populo porrigendae traduntur.

Absolutae are delivered not only to those who are known, but in general to abbots, bishops, and all people for widespread distribution.

Quod vero dicit: Quod tibi non vis fieri, alii ne feceris, [cf. Mt 7:12] i. e. si forte aliud monasterium est ditius et exiit monachus tuus propter paupertatem tui monasterii et vadit ad illud ditius, et tu non vis, sic nec tu debes alteri dare, quod sustinere non vis.

Now when he says, Do not to others what you do not wish to happen to you [cf. Mt 7:12], he means: if by chance another monastery is richer and one of your monks leaves on account of the poverty of your own monastery and goes to the one which is richer, and this is contrary to your will, in the same way neither should you give to another what you yourself do not wish to endure.

Et hoc sciendum est, quia isto modo debet peregrinus monachus facere stabilitatem suam: ‘Ego ille veniens de longinquis provinciis in hoc monasterium, quia placuit mihi conversatio fratrum istius loci et illis mea placuit, ideo stabilitatem meam in hoc monasterio per hanc scripturam manu mea scriptam perpetuum confirmo.'

Let it be known that the unknown monk ought to profess his stability in such a way: ‘I, the one coming from distant lands to this monastery, because the way of life of the brothers in this place is pleasing to me, and I am pleasing to them, therefore ratify my stability perpetually in this monastery through this document written in my own hand.’

Si autem nescierit litteras, debet rogare alium, qui scribat et debet dicere inferius, manu mea pro majori firmitate subscriptam.

If he is illiterate, however, he should ask another who does write to do this [for him], and should indicate below that it is signed with my own hand for greater assurance.

Verum non debet nominare monasterium, unde fuit.

But he ought not to name the monastery from which he came.

INCIPIT FORMATA EPISCOPORUM

LETTERS OF INTRODUCTION FROM BISHOPS

80. 1. 300. 5. 100. 400. 70. 200. 1. 3. 10. π. α. τ. ε. ς. ύ. o. σ. ά. γ. i. 70. 200. 80. 50. 5. 400. 40. 1. 300. 70. 200. o. σ. π. v. ε. v. μ. α. τ. o. σ. [page 562] Graeca elementa litterarum numeros etiam exprimere, nullus, qui vel tenuiter graeci sermonis notitiam habet, ignorat. Ne igitur in faciendis epistolis canonicis, quas mos latino sermone formatas vocat, aliqua fraus falsitatis temere praesumeret, hoc a Patribus trecentis decem et octo Nicaeam congregatis saluberrime inventum est et constitutum, ut formatae epistolae hanc calculationis vel supputationis habeant rationem, i. e. ut assumantur in supputationem prima graeca elementa Patris et Filii et Spiritus sancti, hoc est, π, v, α, quae elementa octogenarium, quadringentesimum et primum significant numeros. Petri quoque apostoli prima littera, i. e. π, quae numeros octoginta significat, ejus, qui scribit, episcopi prima littera, cui scribitur secunda littera, accipientis tertia littera, civitatis quoque, de qua scribitur, quarta, et indictionis, quaecumque est id temporis, i. e. qui fuerit, numerus adsumatur, atque ita omnibus litteris graecis, quae, ut diximus, numeros exprimunt, in unum ductis unam, quaecunque collecta fuerit, summam epistola teneat. Hanc qui suscipit, omni cum cautela requirat expressam, addit praeterea separatim in epistola etiam nonagenarium et nonum numerum, qui secundum graeca elementa significat: Amen (άμηυ).² I. III. I. L. LXX. C. I. XL. II. V. C. CCC. LXX. CC. XL. I. X. L. I. C. IIII. LXX. CC. II. V. C. III. I. XL. LXX. CC. - α. γ. α. v. o. ρ. α. μ. ß. ε. ρ. τ .ο.ς.μ.α.ι.ν.α.ρ.δ.ο.ς.β.ε.ρ.γ.α.μ.ο.ς. indictione octava η (VIII) — fiunt insimul DLXXXIV , Incipit exemplar formatarum: π.υ.α.π.α.α.ι.γ.θ.³ DLXXXIV.⁴ [page 563]

80. 1. 300. 5. 100. 400. 70. 200. 1. 3. 10. π. α. τ. ε. ς. ύ. o. σ. ά. γ. i. 70. 200. 80. 50. 5. 400. 40. 1. 300. 70. 200. o. σ. π. v. ε. v. μ. α. τ. o. σ. [page 562] Everyone who has even the slightest knowledge of the Greek language knows that Greek letters are also used to express numbers. Therefore, so that in the writing of canonical letters, which in the Latin language are called formatas (letters of introduction from a bishop certifying a cleric’s ordination and status), no deceit of falsehood may be presumed, this system was found most advantageous and subsequently established by the Fathers meeting together at Nicaea in 318, so that they might have a method for calculating or reckoning episcopal letters of recommendation—in other words, the first Greek letters of Father, Son, and Holy Spirit (π, v, α) which signify the eightieth, four hundredth, and first numbers are to be used in the calculation. The letter should contain also the first letter of the apostle Peter (i.e., π which signifies the number eighty), the first letter of the bishop who is writing, the second letter of the one to whom he is writing, the third letter of the one who receives it, the fourth letter of the city from which he is writing, and the indiction, whatever it may be at that time (i.e., the appropriate number should be attained). Thus, having written out together all the Greek letters, which, as we have said, express numbers, a single sum may be obtained from those which have been collected. Whoever receives this, with great caution desiring precision, adds as well, separately and further in the letter, the number ninety-nine which according to the Greek letters signifies Amen (άμηυ). I. III. I. L. LXX. C. I. XL. II. V. C. CCC. LXX. CC. XL. I. X. L. I. C. IIII. LXX. CC. II. V. C. III. I. XL. LXX. CC. - α. γ. α. v. o. ρ. α. μ. ß. ε. ρ. τ .ο.ς.μ.α.ι.ν.α.ρ.δ.ο.ς.β.ε.ρ.γ.α.μ.ο.ς. with the eighth indiction η (VIII) — become together 584. An exemplar of a letter of introduction beginning π.υ.α.π.α.α.ι.γ.θ. 584: [page 563]

Dilectissimo et reverendissimo fratri atque coepiscopo Ramberto servus servorum Dei Agano⁵ etiam in Domino salutem.⁶ Sanctitati tuae erga divinum cultum vigil piaque devotio. Cum apud ecclesiam Brixianam religionem augere contenderet, monasterium studuit aptissimo loco extra muros praefatae urbis, quo beatissimi martyris Faustini corpus requiescit, conditum iri. His itaque piis aemulationibus tuis fratrum quoque et coepiscoporum favor comitatus suffragia opportuna non abnuit, interque, quia nostram quoque humilitatem convenire voluisti, rogans, ut presbyterum atque monachum nostrum, virum honorabilem et apprime officiis monasticis institutum, Mainardum nomine, concederemus, quatenus eum in praedicto monasterio Abbatem ordinares, licet difficile, quia ejus collegio non modice delectabamur, tamen apostolica moti sententia, quae dicit: Caritas non quaerit, quae sua sunt, [cf. 1 Cor 13:14-15] ad tantam utilitatem tuae sanctitati remisimus, et ut in praefato sancto loco a te pater monasterii consecrari deberet concessimus. Hunc ergo a nobis absolutum tuaeque sanctitati commissum profusis jam hunc precibus commendamus, ut in vestra ecclesia divini famulatus vestrum sacerdotumque vestrorum suffragium mereatur et cooperante gratia Dei abbatis officium, ad quod exercendum eundem vobis concessimus, strenue valeat exhibere communi omnium auxilio fultus et manu sua scribat. Deus te incolumem custodiat, frater. Amen.

Agano, servant of the servants of God, sends his greetings in the Lord to the most reverend and beloved brother and fellow bishop, Rambertus. May vigilance and pious devotion to the divine cult be to your holiness. As one strives to increase religion within the Brescian church, one is eager that a monastery be founded in a suitable location outside the city walls, where the body of the blessed martyr Faustinus rests. And so, in this your pious enthusiasm, and that of the brothers as well, the attendant goodwill of our fellow bishops has not denied a favorable approval. Meanwhile, since you too have wished to join with our humility, asking for our priest and monk, Mainardus, an honorable man who has been exceedingly instructed in the monastic duties, we grant the request, provided that you install him as abbot in the aforementioned monastery. Although this is difficult, since we delight not little in his company, nevertheless, moved by the apostolic sentiment which says, Love does not seek its own interests, [cf. 1 Cor 13:14-15] we have released him for the great benefit of your holiness, and we concede that he ought to be consecrated by you, the father of the monastery, in the aforementioned holy place. We commend this man, therefore, absolved by us and committed to your holiness, as we now pour forth our prayers, so that in your church he might merit the support of your divine servitude and that of your priests, and working together with God’s grace and supported by the common help of all, he may be well to promptly carry out the office of abbot, the exercise of which we have granted his going to you, and write with his own hand. May God keep you, brother, unharmed. Amen.

Item alter π V Α Π. Domino fratri Ramberto Brixiensis ecclesiae praesuli Wolfleoz,⁷ Constantiensis episcopus sedis, aeternam in Domino salutem. DLXI.⁸ Cognoscat paternitas vestra, quod hunc clericum, nomine Elgilmannum [page 564] (Eigilmannum) in nostra parochia doctum ac detonsum, sicut ipse desideravit, per hanc dimissoriam epistolam permisimus, licenter vestrum expetere adjutorium et sub vestro regimine suis utilitatibus deservire. Vobis etiam licentiam dedimus, ut si eum doctrina et moribus dignum censueritis, ad sacros ordines promovere non dubitetis. Et ut haec permissio certior vestrae claritati reddatur, graecis hanc literis juxta patrum constitutionem firmare curavimus. Sancta Trinitas vos ubique bene valere concedat. αμηv = XCVIIII. indictione VIIII. datos.⁹ v α γ ς = DCIV. fiunt insimul MCCLXXIII¹⁰ (hanc literam pro v ponimus, quae est prima litera Wuolfleoz, sicut euangelium pro evangelio dicimus) in Dei nomine.

Again, another: V Α Π. Wolfleoz, bishop of the see Constance, sends his eternal greetings to the lord brother Rambertus, protector of the church of Brescia. 561.² Your fatherly concern recognizes that through this letter we have granted permission to this cleric, by the name of Elgilmannum [page 564] (Eigimannum) who has been taught and tonsured in our diocese, just as he desired, freely to seek your help and to serve with his benefits to you under your guidance. We also grant you permission, if you appraise him worthy in his teaching and habits, to not hesitate to promote him to holy orders. And so that this permission may be rendered more certain for your clarity, we have taken care to secure it with Greek letters according to the custom of the Fathers. May the Holy Trinity grant you to be well, wherever you may be. αμηv= 99. indiction = 9 datos. v α γ ς = 604. Together this becomes 1273.³ (We use this letter in place of v, which is the first letter of Wuolfleoz, just as we say euangelium instead of evangelium). In the name of God.

Incipit epistola, quae formata dicitur sive commendatitia:

Here begins a letter of introduction (formata) or recommendation (commendatitia):

Reverendissimo atque religiosissimo et a nobis cum summa veneratione nuncupando ill. episcopo ego ille extremus sub pontificali officio Deo famulantium perpetuam in Domino Jesu opto salutem. Praesens noster frater petiit ab extremitate nostra licentiam ad vestram almitatem proficiscendi atque vobiscum sive cum vestris habitandi. Cui et nos benevola mente et fraterno affectu non solum ei copiam ad vos veniendi non negavimus, verum etiam ut a vobis sive a vestris gratifice suscipiatur exposcimus. Et si vobis placuerit, ut aut in gradu, quem modo tenet, sacris altaribus ministret aut ad altiorem gradum promoveatur nostro sive vestro testimonio suscepto, id ei facere liceat; quippe qui nihil in eo tale noverimus, quod id faciendi ei licentia denegetur. Bene namque in ecclesia, in qua hactenus fuit educatus, bene conversatus, hoc nobis de se sive de sua vita ostendit, ut in quantum humana fragilitas scire potest, administratione sacrorum mysteriorum non sit indignus. Nos itaque ut homines divini sensus inscii et arcanorum ignari probemus de fratre, qualem scimus, per testimonium. Deus est enim, quem occulta non fallunt et qui omnium [page 565] secreta rimatur juxta illud: Homo videt in facie, Deus autem in corde [1 Sam 16:7 Vetus Latina]. Has ergo literas ideo illi petere et nobis facere libuit, ut ille non solum pro profugo aut abjecto non habeatur, verum etiam nostrae humanitatis et caritatis commendatione a vestra fraternitate libentissime suscipiatur. HCVIIII.¹¹ Salus aeterna et in hoc praesenti tempore vobis longaevam salutem et in futuro cum sanctis et electis sempiternam largiri dignetur.

I, N., least of the servants of God among [those holding] the pontifical office, desire perpetual greetings to the most reverend and most religious Bishop N., named by us with the utmost respect. Our present brother has sought from our smallness permission to go to your holiness and to live with you and those under your care. With benevolent disposition and fraternal affection, we have not denied, not only prosperity for him as he comes to you, but we also implore that he be received by you and those under your care with good favor. And if it pleases you, allow him to minister at the sacred altar, either in the order which he now holds, or let him be promoted to a higher order, having received the testimony of us both that he is permitted to do so; indeed we have known nothing about him such that would deny him that opportunity. For, with regard to his person and his life, he has shown himself to have lived the monastic life well in the community in which he has been formed (educatus) up to now, such that, in as much as our human frailty can ascertain, he is not unworthy to minister the sacred mysteries. Accordingly, let us, as men of divine sense, unaware and ignorant of the secrets of the brother, investigate as much as we can learn through testimony. For it is God whom nothing hidden deceives, and who [page 565] reveals the secrets of all, according to the passage: Man sees appearances, but God within the heart. [1 Sam 16:7] Therefore, on that account, it is agreeable for him to seek these letters, and for us to supply them, so that not only is he not taken for a fugitive or as one cast out, but even as one to be most gladly received on the recommendation of our kindness and love, and by your fraternity. 99.⁴ May you be deigned worthy to receive in this present age long-lived health, and the future eternal salvation with the saints and the elect.

DCLXXIIII.¹²
QUALITER QUIS SINE PECCATO VOTUM SUUM SOLVERE POSSIT

674⁵
HOW HE WHO IS WITHOUT SIN MAY FULFILL HIS VOW

Haec vestra, nisi fallor, fuit interrogatio, utrumne peccet, qui votum vel consuetudinem cujuslibet bonae actionis aut propter melius opus aut propter aliquam contrarietatem, quae bono ex opere generatur, aut mutat aut deserit. Cum igitur hujus interrogationis solutio in subtilissimis dialecticae artis contineatur regulis, verumtamen et hoc modo utcunque discuti et solvi et intelligi potest; fecit enim Deus hominem rationale animal et ob hoc ipsius voluntate nulla praeferenda est ab aliquo actio. Qui vero bono, quod agere deliberaverit, melius bonum et contrarietatem non invenit, et ita levitatis aut certe suavitatis causa illud deserit, nimirum peccat, quippe quia nec melioris operis nec ullius contrarietatis causa vel voluntate aut opere simul et voluntate post se rediit, cum econtrario de sanctis animalibus scriptura dicat divina: Animalia ibant et non revertebantur [Ez 1:14]. Animalia itaque sancta post se non redeunt, quia sanctorum intentio in deterius non mutatur, quamquam aliquando opus mutatur. Nam ille, qui semper eandem habet voluntatem in bono, si contigerit, ut proficiendo intelligat, aliter esse vivendum vel agendum, quam quod prius vovendo agendum esse disposuit, ideo non peccat, si illud deserens ad hoc transeat, quia, si hoc, quod nunc videt, tunc videre potuisset, hoc, non illud agere decrevisset [page 566]. Quapropter opus mutando non peccat, cui semper, quod melius est, placet.

Unless I am mistaken, your question is whether a person commits a sin who either changes or sets aside a vow or the practice of some good activity, either on account of a better work or on account of something to the contrary which is produced by a good work. Therefore, although the solution to this question is contained in the most subtle rules of the dialectic art, nevertheless, in this manner, it is capable in one way or another of being discussed, solved, and understood. For God made man a rational animal, and because of this no action is to be preferred by anyone to the will that lies behind it. Whoever has not found a good that is better than a true good, which he has considered doing, and one that is contrary to it, but nonetheless sets it aside on account of fickleness or even pleasantness, surely commits a sin, as one might expect, because for the sake of neither a better deed nor something to the contrary does he circumvent himself, either in will [alone] or in deed together with the will, since about the contrary concerning holy animals, sacred scripture says: Animals were going and not turning back. [Ez 1:14] And so holy animals do not circumvent themselves, because the intention of the saints is not changed for the worse, although sometimes the deed does change. For if it should happen that someone who has always the same will in what is good should through his success be led to understand that he ought to live or act in a different manner than what he first determined was to be done by making a vow, then he does not commit a sin, if, having set the former aside, he passes over to the new course of action, since, if he would have been able to see then the new activity which he now sees, he would not have decided to do the former in the first place. [page 566] Therefore the person for whom what is better is always more pleasing does not commit a sin when he changes the work.

Sancti quippe apostoli cum vellent ire alicubi, instructi alibi pergunt. Non est enim ipsorum voluntas mutata, quia illuc ire optabant, ubi plures credituri reperiri possent. Verum si nil melius re illa, quae disposita est, sed tantum contrarietas invenitur, tanto securius res illa, i. e. consuetudo pristina dimitti potest, quanto magis ipsa contrarietas animae saluti comprobatur esse adversa. Numquid censura silentii multorum aedificationi rite potest praeferri? aut abstinentia ciborum praeferenda est patientiae? aut vigilia sensui? Non enim mediocriter errat, qui magno bono praefert mediocriter bonum. Nonne rationalis hominis dignitatem amittit, qui vel jejunium caritati aut vigiliam praefert sensus integritati, ut propter immoderatam et indiscretam psalmorum vel officiorum decantationem aut amentiae aut tristitiae notam incurrat? Numquid verborum flecti multitudine Deus ut homo potest? Non enim verbis tantum, sed rebus orandus est Deus, quia non eget ipse multitudine verborum, sed cordis puritate; quod etiam ipse in evangelio manifestat, cum dicit: Cum oratis, nolite multiloqui esse, sicut ethnici; putant enim, quod in multiloquio suo exaudiantur [Mt 6:7]. Quapropter melior est quinque psalmorum cum cordis puritate ac serenitate et spiritali hilaritate, quam psalterii modulatio cum anxietate cordis et confusione mentis, quae nonnunquam pronuntiantis festinatione generatur dum residuorum psalmorum, qui cantandi sunt, modum numerumque considerans non distinctionem sensuum audientibus studet pandere, sed ad finem synaxeos properat pervenire. Cum igitur pro centum animabus psalmus vel missa dicitur, nihil minus, quam si pro uno diceretur, quilibet ipsorum accipit. Audiat itaque, qui ea, quae necessaria sunt, corpori subtrahit, illud, quod per prophetam loquitur Dominus: Ego Dominus diligens judiciunt, odio habens rapinam in holocaustum [Isa 61:8].

Indeed, the holy apostles whenever they wished to go somewhere were instructed to set out for another place. For their will was not changed, since they hoped to go there where a great many believers could be discovered. But if nothing better in that matter, which has been set aside, but only the contrary is found, that matter is more secure by the same degree, i.e., ancient custom can be set aside to the degree the contrary itself is proved to be adverse to the salvation of the soul. Can the censorship of silence justly be preferred to the edification of many? Or is abstinence of food to be preferred to patience? Or vigils to awareness? For he does not error slightly who prefers a lesser good to one that is great. Does he not lose the dignity of a rational human being who either prefers fasting to love or vigils to soundness of mind, so that on account of immoderate and indiscrete chanting of the psalms or offices there occurs a note of senselessness or sadness? Can God be bent by a multitude of words as can man? For God is to be beseeched not only with words but also in things, since he does not have need of a multiplicity of words, but rather a pure heart. This he also makes known in the Gospel, when he says: When you pray, do not be verbose as the gentiles; for they think that in their long-windedness they will be heard. [Mt 6:7] Therefore five psalms performed with purity and serenity of heart along with spiritual cheerfulness are better than chanting the entire psalter with anxiety of heart and confusion of mind, which often is performed with hastiness of pronunciation while one is eager to stretch out the measure and number of the remaining psalms to be chanted without considering the distinct sense for those listening, but rather hastens to arrive at the end of the office. Therefore, since a psalm or a mass is said for one hundred souls, anyone of these receives nothing less than if it were said for one. And so, let him who withholds those things which are necessary for the body listen to what the Lord says through the prophet: I, the Lord, loving those who judge, and hating robbery and sacrifice. [Isa 61:8]

De rapina vero holocaustum Deo offert, qui vel cibum vel vestimentum vel somnum vel cetera, sine quibus humana infirmitas subsistere non potest, sicut in collationibus legitur, [page 567], sibi subtrahendo indiscrete, i. e. ultra mensuram corpus suum affligit. Et iste talis, quia ita indiscrete agit, sicut S. Gregorius narrat, non hostem, sed civem percutit atque necat. Sic enim loquitur: Ille enim laudabiliter spicula mittit, qui prius hostem, quem feriat, conspicit. Male namque arcus validi cornua subiit, qui, sagittam fortiter dirigens civem ferit. [Gregory, Moralia in Hiob VI, XXXIX, c. 64, CCSL, 153, p. 333] Videat iste, quid Paulus apostolus dicat: Carnis, inquit, curam ne feceritis in concupiscentiis. [Rm 13.14] Qui enim curam carnis in concupiscentiis interdixit, in necessariis eam concessit. Unusquisque itaque Israelita cum veris Israelitis dicat: Via regia gradiemur, non declinabimus neque ad dexteram neque ad sinistram. [Nm 21:22] Tunc quippe neque ad dextram neque ad sinistram declinamus; quando nec manifesto malo neque simulato bono decipimur. Haec ad interrogata sub brevitate dicta sint, nam multa restant adhuc, quae suo dicentur tempore. Ex collatione abbatis Joseph secunda cap. VIII quod perfecti viri nihil absolute debeant definire, vel utrum sine peccato possint definita rescindere. Sanum quidem est atque perfectum [omitted in ed. Mittermüller, inserted from SC 54:] nostraeque professioni omnino conveniens, ut ea quae sub aliqua sponsione decernimus, efficaciter impleamus. Ob quam rem nihil oportet abrupte monachum definire, ne aut id quod incaute promisit implere cogatur aut consideratione honestioris intuitus revocatus sponsionis suae praevaricator existat. Sed quia nunc propositum nobis est non tam de sanitatis statu quam de infirmitatis curatione tractare; non quid priore loco a vobis fuerit actitandum, sed quemadmodum de scopulo hujus perniciosi naufragii possitis evadere salubri est consilio requirendum.

Now whoever afflicts his body by withholding from himself food, clothing, sleep, or anything else without which our human weakness cannot survive, without discretion, which is to say, beyond measure, just as we read in the Conferences, is like one who offers a sacrifice to the Lord from what he has robbed. [page 567] And such a one, because he has acted thus without discretion, just as St. Gregory relates, strikes and kills not a victim for the sacrifice, but a fellow citizen. And so he says, For he admirably casts his dagger who first looks at the victim which he strikes. But badly does he master the strong-armed bow who casts his arrow with force and strikes a fellow citizen. [Gregory, Moralia in Hiob VI, XXXIX, c. 64, CCSL, 153, p. 333] Let such a one see what the apostle Paul says: Have no concern for the flesh in its desires [Rm 13:14]. For whoever denies the care of the flesh in its desires, acknowledges it in its necessities. And so let every Israelite say with the true Israelites: We will walk on the royal way, we will turn aside neither to the right nor to the left [Nm 21:22]. Then indeed let us turn aside neither to the right nor to the left, while we are deceived neither by an obvious evil nor an imaginary good. Let these things briefly suffice for what has been inquired about, for many things still remain which will be discussed in their own time. From the second conference of Abba Joseph, chapter 8 (that perfect men ought to promise nothing in absolute terms, for no one can rescind a promise without sin): It is indeed good and perfect and altogether in keeping with our profession that we carry out adequately the things that we have determined upon in accordance with some promise. For this reason a monk should promise nothing on the spur of the moment, lest either he be forced to carry out what he has carelessly promised or, having reconsidered with a clearer insight, he appear as a breaker of his own promise. But, inasmuch as our concern now is not so much for the state of your well-being as it is for the healing of your infirmity, what must be submitted to kindly counsel is not what you ought to have done in the first place but rather how you can escape the perils of this dangerous shipwreck.

Quando igitur nullum nos coarctat vinculum nec conditio ulla constringit, de comparatione secundarum rerum optione proposita id quod majoris est commodi praeeligatur: quando vero aliqua dispendiorum obsistit adversitas, in comparatione damnorum illud est appetendum quod levioribus subjacet detrimentis. Proinde quantum vestra patefecit assertio, cum ad id vos loci sponsio inconsulta perduxerit, ut ex utroque vobis gravis inconmodi subeunda jactura sit, in eam partem inclinandum est electionis arbitrium, quae vel tolerabiliora dispendia inferat vel satisfactionis remedio facilius expietur.

When, therefore, no bonds restrain us and no circumstances hinder us, and when advantageous things are placed before us and a choice is offered, we should select what is better. But when some adverse complication stands in the way, and when harmful things are placed before us, we should strive after what is subject to fewer drawbacks. Accordingly, as your own assertion has made clear, when a thoughtless promise has brought you to this pass, so that in either case you will have to suffer serious loss, the choice should incline in the direction where the damage is more tolerable and may more easily be compensated for by the remedy of reparation.

Si ergo majora spiritui vestro lucra ex hac commoratione creditis conferenda quam illa sunt quae vobis de conversatione illius coenobii nascebantur, neque sine jactura ingentium commodorum potest conditio vestrae sponsionis impleri, satius est hoc vos mendacii vel non impletae promissionis subire dispendium, quod semel praeteritum, nec ipsum ultra jam repeti nec alia per semet poterit generare peccata, quam in illud incidere, per quod tepidioris vitae ut dicitis status cotidiano vos atque interminabili adficiat detrimento. Veniabiliter enim, immo verum etiam laudabiliter definitio incauta mutabitur, si ad salubriorem transeat partem, nec constantiae praevaricatio sed temeritatis emendatio esse credenda est, quotiens sponsio vitiosa corrigitur. Quae omnia scripturarum quoque possunt testimoniis apertissime comprobari, quam multis etiam letaliter cesserit statuta complesse et e contrario quam multis eadem refugisse conmodum fuerit] ac salubre. [Cassian, Collationes 17, c. 8, SC 54, pp. 254-255].

If, then, you believe that by staying here a greater gain will be conferred on your spirit than what you found in the way of life of that cenobium, and that the terms of your promise cannot be fulfilled without the loss of very significant goods, it is better for you to assume the damage of a lie or of an unfulfilled promise (which, once it is past, will neither be repeated again nor be able to beget other sin of itself), then to fall into the situation wherein a somewhat lukewarm life-style, as you say, will cause you daily and lasting harm. For a thoughtless promise is pardonably and even praisworthily altered if it is turned to something better, nor should it be believed that it is a betrayal of fidelity rather than a correction of rashness whenever a wicked promise is corrected. It can all be very plainly prove, too, from texts of Scripture, for how many persons the fulfillment of promises has turned out to be a deathly thing, and for how many, on the other hand, breaking them has been useful and beneficial [Cassian, Conferences, 17, ch. 8, trans. Boniface Ramsey, Ancient Christian Writers, vol. 57, New York/Nahwah NJ 1997, pp. 590-591]

Item ex eadem collatione Joseph cap. IX, quod plerumque aliquando utilius sit, statuta interrumpere. Quod liquidissime sancti apostoli [omitted in SC 54: Petri et Herodes example testantur. Ille enim quia discessit a definitione sententiae quam velut sacrament firmaverat dicens: 'non mihi lavabis pedes in aeternum,' [Io 13:8] immortale Christi consortium romeretur, abscidendus procul dubio ab huius beatitudinis gratia, si in sermonis sui obstinatione mansisset. Hic vero fidem in consulti retinens sacramenti cruentissimus praecursoris domini extitit interemptor vanoque timore perjurii damnationi semet ipsum adque suppliciis perpetuae mortis inmersit. [cf. Mt 5:37]

And again, from the same conference of Joseph, chapter 9, that it is often very useful to break the law: The examples of the holy apostle Peter and of Herond bear very clear witness to each of these situations. For the former in departing from the words of the promise that he had made with something like the force of an oath when he said: ‘your shall never wash my feet,’ [Io 13:8] was promised undying fellowship with Christ, whereas he would certainly have been deprived of the grace of this blessedness had he clung obstinately to his words. But the latter, very cruelly insisting on holding to his thoughtless oath, was the murderer of the Lord’s precursor and, in the vain fear of breaking his oath, brought upon himself damnation and the torment of everlasting death. [cf. Mt 5:37]

In omnibus ergo rebus considerandus est finis et secundum eum propositi nostri dirigendus est cursus: quem si superveniente salubriore concilio et deteriorem partem vergere viderimus, rectius est incongrua constitione submota ad meliorem transire sententiam quam statutis pertinaciter inhaerendo peccatis gravioribus] obligari. [Cassian, Collationes 17, c. 9, SC 54, pp. 255-256].

In every case, then, the end is the thing to be taken into account, and in accordance with it the direction of our chosen orientation is to be set. If, thanks to having received better advice, we saw that we were on the wrong course, it would be preferable to eliminate the unsuitable situation and to move toward what was better rather than, by sticking persistently to what we have promised, to involve ourselves in more serious sins. [Cassian, Collationes, ch. 9, transl. Ramsey, p. 591]