Cap. LXVII
DE FRATRIBUS IN VIA DIRECTIS

[Ms P, fol. 166v - Paulus Diaconus]

Ch. 67
ABOUT BROTHERS ON A JOURNEY

Translated by: Albrecht Diem, Michael Martin, and Matthieu van der Meer

Congruum ordinem tenuit in hoc loco B. Benedictus, eo quod prius dixit de intrantibus in monasterium [cf. Regula Benedicti, c. 66], et nunc dicit de exeuntibus; ait enim: ₁Dirigendi fratres in via omnium fratrum vel abbatis se orationi commendent, ₂et semper ad orationem ultimam operis Dei commemoratio omnium absentium fiat. 

Blessed Benedict kept proper order here, since he previously spoke about those who enter the monastery [cf. Regula Benedicti, c. 66] and now he speaks about those who leave it, for he says: ₁Brothers to be sent on a journey should commend themselves to the prayers of all the brothers and the abbot, ₂and at the last prayer of the work of God, there should always be commemoration of all the absent.  

Quia cognovit B. Benedictus, ut ille frater, qui de monasterio exit ad alia loca, ad lubrica loca pergere,¹ [et] ideo jubet, ut se orationi commendet abbatis vel fratrum, ut, cum prosecutus fuerit orationibus fratrum, absque offensione illud iter perageret.

Because Blessed Benedict knew that a brother who leaves the monastery for other places goes to dangerous places, he orders that he should commend himself to the prayer of the abbot and the brothers so that he may follow his path without stumbling, because he goes forth with the prayers of the brothers.

Sed notandum est, quam sollicitum voluit reddere monachum, ut non solum in monasterio voluit eum cautum esse, sed etiam in via.

But one has to notice how much (Benedict) wanted a monk to pay attention, since he wanted him to be careful not only within the monastery but also on a journey.

Et quia cognovit, non posse eum illud perficere iter sine offensione, ideo jussit illum orationi corporis monasterii commendari. Unde, quia cognovit, valde lubricum esse iter ad peccandum, idcirco specialiter etiam corpori monasterii jussit pro ipso monacho, qui foris dirigitur, orare.

And because he knew that (a monk) cannot complete his journey without stumbling, he ordered him to commend himself to the prayer of the body (corpus) of the monastery. And because (Benedict) knew that a journey is very dangerous because one may slip into sin, he also explicitly ordered the body of the monastery to pray for the monk who is sent outside.

Unde tu, qui pergis, tempore egressionis tuae cum te in solo oratorii prosternendum vadis, oportet ita dicere: 'Domine Jesu Christe! Tu scis fragilitatem meam: adjuva me in hoc itinere, quatenus hoc iter obedientiae meae valeam orationibus fratrum sine offensione peragere.' Et postea quantum potest, debet se sollicitum reddere.

Before you undertake (a journey), you should therefore, when you go to prostrate yourself on the floor of the oratory, say: 'Lord Jesus Christ! You know my weakness: help me on this journey so that through the prayer of the brothers for my obedience I have the strength to complete this journey without stumbling.' And thereafter as much as he can he should be attentive.

Sequitur: ₃Revertentes autem de via fratres ipso die, quo redeunt, per omnes canonicas horas, dum expletur opus Dei, prostrati solo oratorii ₄ab omnibus petant orationem propter excessus, ne quid forte subripuerit in via visus aut [page 609] auditus malae rei aut otiosi sermonis. 

It follows: ₃Brothers returning from a journey, on the very day they come back, lying prostrate on the floor of the oratory when the work of God is completed at all regular hours, ₄should seek the prayers of all for their transgressions, in case along the way the sight or hearing of something wicked [page 609] or idle talk has stolen in among them. 

Animadvertendum est in hoc loco, quia sicut dedit superius judicium de aliis negligentiis, et sicut dedit etiam judicium de universis negligentiis, quas operatur monachus, sive quas non intelligit et non recordatur, sive etiam quas intelligit et non recordatur, sive quas intelligit et recordatur et forte negligit poenitere, ut in diebus Quadragesimae illas diluat.

One has to realize at this point that (Benedict) previously gave a judgement about other faults and also about those faults in general that afflict a monk, such as those he does not realize or recall, or those he realizes and does not recall, or those he realizes and recalls but maybe does not bother to repent. He says about those that (a monk) needs to cleanse himself of those in the days of Lent.

Ita etiam nunc judicium dat de his negligentiis, quae visu aut locutione vel auditu committit monachus in via, quatenus, quod negligenter foris commisit, [ac] de his venia petita orantibus fratribus possit delere.

Now he gives a judgment about those faults a monk commits on a journey by sight, speech or hearing in order that he can erase the faults he has committed out of negligence outside, after having asked for pardon for them while the brothers are praying.

Et notandum est, quia non aliorum sensuum fecit mentionem, sed visus et auditus atque otiosi sermonis, quia nullus sensus est tam lubricus et facilis ad peccandum, quomodo visus et auditus et os; quia saepe contingit: ea, quae nolumus, videmus et audimus et aliquando loquimur. Et hoc est, quod dixit excessus.

On has to notice that he does not refer to senses other than sight, hearing and idle talk because no sense is as dangerous and leads to sin as easily as sight, hearing and the mouth, because we often see or hear and sometimes say things against our will. And this is what he calls transgression (excessus).

 Excessus est maxime, ubi non studio peccatur; nam si peccas non ex meditatione, sed solo opere, quamvis illud opus voluntarie et delectabiliter agis, excessus esse potest, quia sunt multa peccata, quae non ex cogitatione fiunt, quamvis etiam voluntarie fiant. Si vero cogitasti et ex cogitatione peccasti in opere, jam non est excessus, sed plus quam excessus. Item excessus enim est maxime, ubi non sponte peccatur, cum improvisu, i. e. quod non cogitavit antea nec cognovit, sicuti in visu, auditu atque locutione efficitur.

Transgression refers especially to someone who does not sin with a clear intention. Because if you do not sin deliberately but just do something wrong, even though you act willingly and for your pleasure, it may (still) be a transgression, because there are many sins that are not performed consciously even though they are performed willingly. But if you have reflected on something and out of this reflection you have committed an act of sin, it is not (just) a transgression any more, but more than a transgression. Likewise, it is a transgression particularly where one does not sin on his own initiative, when one performs that which one has neither anticipated nor known, just as in sight, hearing and speaking.

Forte dicit aliquis callidus: 'quia quidquid foris commisi, in hac oratione dimittetur.' Cui respondendum est: ‘Nosce, frater, quia non aliud dicit S. Benedictus esse ignoscendum, nisi quod visus aut auditus malae rei aut otiosi sermonis excessum fuerit’.

Maybe some wiseacre says: 'What I have committed outside will be forgiven by this prayer.' One has to respond to him: ‘Know, brother, that Benedict says that nothing else is to be forgiven except for what was a transgression of sight or hearing of something wicked or idle talk.’

Non dixit: si potum plus, quam debuit, percepit, aut donavit, quod non debuit, aut osculo illecebroso quemquam osculatus fuerit, et rel. Unde intelligere oportet illum, qui hoc dicit, quia solummodo excessus auditus aut visus aut otiosi sermonis illi per hanc veniam dimittitur; ceterum, sicut dixi, oportet per confessionem emendare abbati faciendam.

He did not say: if one has drunk more than one ought to, or received or given what one should not have, or if one has kissed someone with a lecherous kiss, and so forth. Someone who says this must understand that only a transgression of hearing or seeing or idle talk is forgiven him by this pardon. Everything else he needs, as I have said, to emend by making a confession to the abbot.

Unde si venerit tali hora, antequam venia petenda est, debet confiteri abbati [page 610] eas negligentias. Si vero illi abbas adjecerit aliquos psalmos dicens: ‘Vade, frater, cane tantos psalmos et pete illam veniam, quam tibi praecepit S. Benedictus petere’, tunc credat, sibi etiam parci cetera.

If he arrives at a (suitable) hour, he needs to confess such faults to the abbot before asking (the brothers) for pardon. [page 610] But if the abbot commends him to sing a number of psalms, the abbot should say this: ‘Come, brother, sing this number of psalms and ask for the pardon that Benedict prescribed you ask for.’ In this case (the monk) should believe that he is spared from other (penances).

Cum enim abbati dicit, ita debet dicere: ‘Domine, tu cognoscis, quia S. Benedictus pro tribus rebus dixit veniam petere, i. e. auditus, visus, otiosi sermonis. Ego autem plus me cognovi deliquisse, et idcirco vobis illa confiteri volo’; et tunc illa, quae dixi, in ipsa oratione erunt dimissa.

And when he responds to the abbot, he needs to use these words: ‘Lord, you know, that Saint Benedict said that we ask for pardon for three sins, those of hearing, seeing and idle talk. But I know that I have committed more faults, and therefore I want to confess them to you.’ And then the sins that I have mentioned will be forgiven through the prayer (of the brothers).

Si autem non potuerit abbati confiteri, antequam petat veniam, confiteatur postea, et sicut abbas constituerit, faciat, tantum ut confiteatur cetera, quae S. Benedictus non dixit.

But if there is no occasion to confess to the abbot before he asks (the brothers) for pardon, let him confess afterwards and do what the abbot decides, to the point that he confesses everything Benedict has not addressed.

Deinde cognoscere debet ille, qui veniam petit, ut cum petit veniam, intente petat, quia Deus magis cor conspicit. Nam ille, qui veniam debet petere, cum ad veniam petendam vadit, ita debet orare in corde suo dicens: ‘Domine Jesu Christe, tu me cognoscis fragilem, et ideo praecepisti nobis servis tuis per famulum tuum S. Benedictum, pro negligentia auditus et visus atque otiosi sermonis veniam postulare; quapropter deprecor clementiam tuam ipso S. Benedicto intercedente non solum eas negligentias, pro quibus jussus sum veniam petere, sed etiam omnes praeteritas meas negligentias mihi in hac supplicatione mea parcere digneris.’

Moreover, someone who asks for pardon needs to be aware that when he asks for pardon he should do so with all intention because God looks into your heart more deeply (than anyone else). Someone who needs to ask for pardon, therefore, when he goes to ask for pardon needs to pray the following words in his heart: ‘Lord Jesus Christ, you know me as a weak person and therefore you prescribed us, your servants, through your servant Saint Benedict, to ask for pardon for faults of hearing and seeing and idle talk. Therefore I ask you, through the intercession of Saint Benedict, for your mercy - not only for these faults I am ordered to ask pardon for, but I also ask you with my prayer that you deign to forgive me all my past faults.’

Qualis enim distantia sit inter vias et semitas, Cassiodorus docet hoc modo in psalmo XXIV; ait enim: Inter vias et semitas non parva distantia est. Vias enim dicimus, quas commeantium generali licentia pervagatur, quae dictae sunt a vehendo; semitae vero sunt, quae angusto calle diriguntur nec vulgo notae sunt sed occultis itineribus ambulantur; dicta est enim semita quasi semivia. [Cassiodor, Expositio Psalmorum 24:4, CCSL 97, p. 222]

Cassiodorus explains the difference between ways and paths (in his commentary) on Psalm Twenty-Four as follows: There is no small difference between ways and paths. By ways we mean the roads over which travellers in general wander freely; the word viae (ways) comes from vehere (to travel). But paths are routes by a narrow track not generally familiar, but the means of private journeys; semita (path) is so called because it is half a road (semivia) . [Cassidorus, Expositio Psalmorum 24:4, transl. by P.G. Walsh, Ancient Christian Writers, vol. 51, New York/Mahwah 1990, p. 249]

Sciendum est, quia illi, qui de via veniunt, si tempus est, ut non flectant genua, non flectant genua, sed sicut illi alii fratres curvi stant. Ad completorium ita faciant et isti, qui de via veniunt, quando debet dicere presbyter orationem, quae ad completorium attinet: Vadant enim ipsi fratres, qui de via veniunt, et stent in medio, ubi stare [page 611] debent ad orationem petendam pro se ipsis orandam juxta tempus, quo dici² debet sacerdos orationem completorii; et tunc debent se incurvari in medio ante altare. Deinde dicat ipse sacerdos: Salvos fac servos tuos, et cetera capitula ad illud opus pertinentia, i. e. ad illos fratres, qui de via veniunt, et postea subsequatur orationem et iterum: Dominus vobiscum, et postea dicere debet: Benedictio Dei Patris et Filii et Spiritus Sancti descendat super nos.

One must know that those who return from a journey, if it is the season in which they do not genuflect, they, too, do not genuflect but just stand and bow down, as the other brothers do.¹ At Compline, when the priest must say the prayer that is part of Compline, those who return from a journey need also to do the following: those brothers who arrive from a journey must go and stand in the center where they ought to stand [page 611] in order to ask for a prayer for themselves, which is to be prayed according to the season – the prayer which the priest must say at Compline.² And then they must bow down in the center in front of the altar. After that the priest should say: Save your servants etc., and the other sections of this service, in this case directed to those brothers who have arrived from a journey. And then let him continue the prayer, and then again The Lord be with you and thereafter he ought to say The blessing of God the Father, and of the Son, and of the Holy Spirit descend upon us.

Quamvis consuetudo est monasteriorum in Francia: etiam ille, qui fallit, sicut jam diximus, in illis diebus, quando genua non flectunt, ponunt genua in terra non prostrati.

However, the custom of the monasteries in Francia is the following: Even those³ who commit a fault also genuflect without prostrating themselves on those days we mentioned before when (the others) do not genuflect.

Et hoc notandum est, quia non dixit S. Benedictus: ‘ipsa nocte, qua redeunt’, sed de die, eo quod intentio S. Benedicti fuit, ut in die veniat monachus et non in nocte, quatenus per omnes canonicas horas, ante quas venerit, valeat negligentias suas abstergere.

One has to notice that Saint Benedict did not say ‘on the night when they return’, but he spoke about the day, because Benedict wanted a monk to arrive during daytime and not at night so that he is able to cleanse himself from his faults at all canonical hours that take place after his arrival.

Unde pro hac causa in nostra terra consuetudo est, et debet etiam fieri, ut tali hora debet venire, ut etiam ad completorium paratus possit esse, si aliis horis non potest, ut hoc capitulum valeat implere, ne praevaricator suae professionis existat.

For that reason it is custom in our region – as it should be (everywhere) – that he should come at such an hour that he can (at least) be ready at Compline, if it is not possible (to be ready) at other hours, so that he can fulfill this requirement and will not be a violator of his profession.

Aut certe, si non potest tali hora venire, aut vadit ad mansionem in alterum locum nostrum, si habemus, aut certe si hoc non potest, tunc maneat ad portam monasterii in illa nocte et ibi pro necessitate manducare illi praeparatur, sicut hospiti, aut sicut illi potest praeparari, ita tamen, si non possit in alium locum ire ad manducandum. Quod si potuerit alium locum habere, inhonestas est, ad portam monasterii manducare.

But if he cannot arrive at such an hour, he either goes to a house at another place – if we have one – or if he cannot do that, he should spend the night at the gate of the monastery. There, something to eat is prepared for him according to his needs, just as for a guest, or if it cannot be prepared for him …⁴ but in such a way if he cannot go to another place in order to eat. But if he can have another place it is a disgrace to eat at the gate of the monastery.

Verum quia dicit regula de hospitibus suscipiendis: et domus Dei sapienter a sapientibus administretur, [Regula Benedicti, c. 53.22] intelligunt, quia dormitorium, ubi monachi suscipi debent, habetur separatum a laicorum cubiculo, i. e. ubi laici jacent, eo quod laici possunt stare usque mediam noctem et loqui et jocari, et monachi non debent, sed magis silentium habere et orare.

Because the Rule speaks about the reception of the guests: and the house of God should wisely be administered by wise men [Regula Benedicti, c. 53:22], they understand that the dormitory where they must receive monks is considered to be separate from the room of the laypeople, that is, where the laypeople sleep, because the laypeople can stay up until midnight and talk and joke, which the monks should not do but rather have silence and the opportunity to pray.

Ideo juxta oratorium illorum monachorum hospitum est dormitorium, ubi ipsi jaceant soli reverenter, et possint [page 612] nocte surgere, qua hora velint, et ire in ecclesiam. Vasalli autem sui sint in alio loco, ubi laici sunt.

Therefore the guest dormitory is next to the oratory of those monks. There they should sleep devoutly by themselves and be able [page 612] to rise at night at the hour they want and to go to the church. But their servants should stay at the other place, where the laypeople are.

Et tunc ille frater monasterii, qui tarde venit, in istorum dormitorio recipitur et ibi etiam manducat et dormit, quia unum sunt monachi. Quod si dormitorium monachorum hospitum non est juxta oratorium propter orationem faciendam, sed cum laicis, tunc domus Dei non sapienter a sapientibus ministratur.

The brother of the monastery who comes late is received in the (guest monks’) dormitory and he eats and sleeps there as well because monks belong together. But if the guest dormitory of the monks is not situated next to the oratory to allow them to make their prayers, but he is with the laypeople, the house of the Lord is not administered wisely by wise people.

Et hoc notandum est: si longa via vadunt veluti est ad regem aut etiam in aliquod longe, tunc in capitulum sive abbas seu ceteri quilibet ambulaverint, et ibi coram fratribus manifestetur locus, quo pergant; et in illo capitulo prius [cf. Regula Benedicti, c. 67.3-4] prosternuntur fratribus et commendantur orationibus et osculantur omnes, et tunc in oratorio prosternuntur et sic vadunt.

This needs to be noticed: if they go on a long journey, such as to the king or to another place far away, either the abbot or whoever else must go to the chapter house and there their destination should be made known to the brothers. And first they prostrate themselves in the chapter house before the brothers and commend themselves to their prayers and kiss them all, and then they prostrate themselves in the oratory, and then they depart.

Si autem non valde longe vadunt, solummodo in oratorio petant benedictionem. Illi vero, qui longe vadunt, omnes in capitulo fratres osculantur; illi autem, qui prope solummodo vadunt, non in capitulo, sed in oratorio satisfaciant, et cum revertuntur, quos poterint de fratribus osculari, osculantur.

But if they do not go very far, they should ask only for a blessing in the oratory. But those who go far away kiss all brothers in the chapter house. But those who only go somewhere nearby should do penance not in the chapterhouse but in the oratory, and when they return they just kiss the brothers who are available.

Et hoc notandum, quia si tres mansiones faciunt foras sive etiam in cella monasterii, cum revertuntur, veniam debent postulare.

It needs to be noticed that when they stay outside the monastery for three nights, even in the cell of a monastery, they need to ask for pardon when they return.

Hoc autem notandum est, quia³ sive quando vadunt sive quando veniunt, veniam noluerint petere, per regulares modos castigari debent.

This, however, is to be noted, that if they do not want to ask for pardon either when they leave or when they return, they need to be punished according to the regulations of the Rule.

Sequitur: ₅Nec praesumat quisquam referre alii, quaecumque foris monasterium viderit aut audierit, quia plurima destructio est. ₆Quod si quis praesumpserit, vindictae regulari subjaceat: ₇similiter et qui praesumpserit claustra⁴ monasterii egredi vel quocumque ire vel quidpiam quamvis parvum sine jussione abbatis facere. 

Next: ₅Nobody should presume to relate to another anything he saw or heard outside the monastery because it causes very great harm. ₆If anyone so presumes, let him be subject to the punishment of the Rule. ₇The same goes for anyone who presumes to leave the monastery enclosure or go anywhere or do anything, however trivial, without the abbot’s permission. 

Quod enim dicit plurima destructio est, verum est, quia plurima destructio est in eo, quod talem causam potest monachus nuntiare, quam foris vidit aut audivit, veluti haeresim aut blasphemiam aut cetera alia similia, ut ille monachus, qui hoc audit, [page 613] contingat meditando hoc, quod audit, nunquam possit recuperari et in aeternum perire ex hoc potest.

That he says very great harm is true for the harm is very great: a monk can spread around a matter that he has seen or heard outside, such as heresy or blasphemy or anything similar, so that a monk who hears it [page 613] defiles himself when he ponders about what he hears and can never recover himself and, because of that, can perish in eternity.

Quod vero dicit si quis praesumpserit, vindictae regulari subjaceat, ita etiam subaudiendum est, ubi dicit: dum expletur opus Dei, prostrati solo oratorii ab omnibus petant orationem.

But when he says If anyone so presumes, let him be subject to the punishment of the Rule, the same must be supplied as when he says: when the work of God is completed, prostrate on the ground in the oratory and ask prayer from everyone.

Reddit causam, quare, cum dicit propter excessus; et quid sit iste excessus, manifestat, cum dicit: ne quid forte subripuerit in via visus aut auditus malae rei aut otiosi sermonis.

He explains why, when he says because of transgressions; and he explains what he means with transgression when he says: lest he accidentally snatches away a bad thing he has seen or heard or idle conversation.

Disciplina regularis est, per gradus duci praedictos.

 Discipline according to the Rule means to be lead through the above-mentioned steps. [cf. Regula Benedicti, c. 23-28]

Similiter et qui praesumpserit claustra (am ?) monasterii egredi - subaudiendum est: vindictae regulari subjaceat; vel quocumque ire.

The same goes for anyone who presumes to leave the enclosure of the monastery. Here one needs to supply: let him be subject to the punishment of the Rule.

Vindictae regulari subjaceat, subaudiendum est; vel quidpiam quamvis parvum sine jussione abbatis facere - vindictae regulari subjaceat, subaudiendum est.

At go anywhere or however trivial, without the abbot’s permission one also needs to supply: let him be subject to the punishment of the Rule.

Notandum est, quia talis debet esse claustra monasterii, ubi monachus ea quae necessaria sunt, valeat exercere, i. e. consuere, lectioni vacare et rel., et ubi custodia possit esse.

One has to notice that the enclosure of the monastery needs to be shaped in such a way that the monk is able to perform what is necessary, that is, sewing, spending time reading, etc., and that it is possible to watch (over him).

Nec debet esse ita parva, ut cum aliquid vult operari monachus, occasionem invenerit murmurandi propter parvitatem, nec ita debet esse ampla, ut ibi occasionem possit invenire fabulandi cum aliquo. Verum illi, qui habent obedientiam foras eundi, suam claustram debent habere, i. e. suum terminum, v. gr. ille, qui calceamenta debet praeparare fratribus, suam claustram debet habere, h. e. suum terminum, h. e. ut tantum ad magistrum consutorem calceamentorum vadat.

It should be neither so small that a monk who wants to work something finds an occasion to complain because of its narrowness, nor should it be so spacious that he can find an occasion to gossip with anyone. But those who are allowed to go outside need to have their own enclosure, that is, their boundaries. For example, for someone who has to make the shoes for the brothers, his enclosure, thus his limits, means that he goes only to master shoemaker.

Similiter et ceteri, qui obedientiam habent foras eundi, ut tantum vadant, quantum constitutum habent locum eundi. Similiter etiam ille, qui hortum ad laborandum habet, in hortum solum vadat, quia hortus, quamvis in monasterio dicit esse, tamen non debet esse in claustra Idcirco dixit, in monasterio esse hortum, eo quod non debet ibi esse accessus aliorum.

The same applies to others who have permission to go outside. They, too, may go only to the place they are ordered to go. It also applies to the one who has to take care of the garden. He may only go to the garden, because even though Benedict says that the garden belongs to the monastery, it should not be part of the enclosure. He said that the garden is within the monastery because there should be no access for strangers.

Istud enim quod dicit: quamvis parvum sine jussione abbatis facere, ita intelligitur, i. e. ut nullam rem parvissimam sine jussione facere debent, sed in ipsa jussione ita considerandum est: i. e. si fuerit talis res, ubi certius cognoscis placere abbati, quamvis non interroges abbatem, potes facere, quia intentionem [page 614] ejus respicere debes. Si autem bona sit res, et cognoscis certius, non esse voluntatem abbatis, nullo modo debes illam facere.

When he says however trivial, without the abbot’s permission, it is understood as follows: that the monks may not even do the most trivial thing without order. However, with regard to this order one has to consider the following: if there is a matter that you know quite surely pleases the abbot, you can do it even though you have not asked the abbot, because you have to take his intention [page 614] into account. But if there is a good thing you know quite surely is not the will of the abbot, then you may not do it under any circumstance.

Sciendum est: si quilibet frater fuerit missus prope in obedientiam et [ille si] post completorium fuerit reversus in ipso die aut in altero, ita tamen, ut non sit illi opus petere veniam, potest introire in claustram monasterii, quia regula non dicit de tali, sed de illo dicit, qui veniam debet postulare. Sic enim dicit: et in eodem die, quo reversus fuerit, per omnes canonicas horas et reliq. ab omnibus petant orationem propter excessus.

One needs to know that if a brother is sent to a place nearby and if he obediently returns on the same day or on the next day after Compline in such a way that he does not have to ask for pardon, he may enter the enclosure of the monastery, because the Rule does not to refer to such a monk but speaks about a monk who needs to ask for pardon because Benedict says: and on the very day, he who returns at all canonical hours etc. they should seek prayers of all for their transgressions.