Cap. III
DE ADHIBENDIS AD CONSILIUM FRATRIBUS

[Ms P, fol. 35r – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 91r; Ms E¹, fol. 42r; Ms E², fol. 58r]

Ch. 3
ON BRINGING THE BROTHERS TO COUNSEL

Translated by: Tristan Sharp

Consilium dicitur a consulendo, quia per consilium inquiritur et cognoscitur nullum, quod cavendum est, et bonum, quod agendum est. Verumtamen et hoc sciendum est, quia cum bonum per cousilium repperitur, non est permanendum in ipso bono, sed trauseundum est ad melius, deinde ad optimum, si fieri potest. Consulo enim duos sensus habet: si conjungitur cum Dativo; consulo tibi, intelligitur: prospicio tibi et pvovideo tibi, h. e. tuae utilitati et tuo profectui; si autem conjungitur cum Accusativo, intelligitur interrogo. Unde dicitur: Consuluit David Dominum; [1 Sm 3:8; 2 Sm 2:1; 2 Sm 5:19] i. e. interrogavit Dominum.

‘Counsel’ (consilium) comes from ‘counselling’ (consulendo), since through counsel one inquires and knows about what is of no value, which should be guarded against, and what is good, which should be carried out. To be sure, one should also know that once the good is found through counsel, one should not dwell on that good, but move on to what is better, thence to what is best, if possible. ‘I counsel’ (consulo) has two senses: if it is joined to the dative, it is understood as ‘I give counsel to you,’ ‘I will look out for you and provide for you,’ i.e. for your benefit and success; if, however, it is joined to the accusative, it is understood to mean ‘I consult’. Whence it is said that David took counsel with (consuluit) the Lord, [1 Sm 3:8; 2 Sm 2:1; 2 Sm 5:19] i.e. he consulted the Lord.

In apto enim et congruo loco nunc B. Benedictus dicit de adhibendis ad consilium fratribus, quia superius informaverat abbatem in his rebus, quae in se vel ad se attinent, i. e. qualiter debeat praeesse suis discipulis doctrina et opere; nunc autem docet illum, qualiter debeat esse in his rebus, quae extra illum sunt, i. e. qualiter debeat disponere ea, quae disponenda sunt. Nam quare hoc capitulum dixerit, manifestat illa sententia inferior, qua, dicitur: ₁₃Omnia fac cum consilio, et post factum non poenitebis. [cf. Sir 32:24] Sicut enim illud capitulum: Qualis debeat esse abbas [Regula Benedicti, c. 2.t], creavit illa sententia, qua dicitur: Christi enim vicem agere creditu in monasterio, dicente Apostolo: Accepistis spiritum adoptionis filiorum, in quo clamamus: Abba, pater [Rm 8:15] [cf. Regula Benedicti, c. 2.2-3], ita istud capitulum generavit haec sententia, qua, dicitur: Omnia fac cum consilio, et post factum non poenitebis.

For in an apt and suitable place, the blessed Benedict now speaks on bringing the brothers to counsel, since he has earlier instructed the abbot in those matters that apply directly to him, i.e. how he ought to surpass his disciples in learning and deeds. Now, however, he teaches him how he ought to behave in matters that are external to him, i.e. how he ought to arrange those things that need to be arranged. For the following sentence makes clear why he has written this chapter, where it says, ₁₃Take counsel in all things, and you will not repent after the fact. [Ecl 32:24] For just as the chapter What sort of man the abbot ought to be [Regula Benedicti, c. 2.t] is created by the sentence in which it says He is entrusted with the place of Christ in the monastery— as the Apostle says, You have accepted a spirit of adoption as sons, in which we cry, ‘Abba, Father,’ [Rm 8:15] [cf. Regula Benedicti, c. 2:2-3] so this chapter is begotten by this sentence, in which it says, Take counsel in all things, and you will not repent after the fact.

Haec autem sententia: Omnia fac cum consilio, dividitur in duobus modis, i. e. in praecipuis, cum dicit: ₁Quoties aliqua praecipua agenda sunt in monasterio, convocet abbas omnem congregationem et dicat ipse, unde agitur; et in minoribus, cum dicit: ₁₂si qua vero minore agenda sunt in monasterii utilitatibus seniorum utatur consilio. Et cum hoc fit, nihil excludit abbati, ut aliquid [page 128] sine consilio agere debeat.

This sentence, moreover, Take counsel in all things, is divided into two ways of acting, i.e. the way for the important matters, when it says, ₁whenever some important matters are to be carried out in the monastery, let the abbot call together the whole congregation and let him explain why it is being done, and the way for lesser matters, when it says, ₁₂if anything needs to be done about a lesser matter for the benefit of the monastery, let him take counsel with the senior monks. And when this occurs, there is no reason for the abbot to do anything [page 128] without counsel.

Nunc animadvertendum est, quare dixit seniorum, et non dixit fratrum aut aliquorum; non enim vacat in eo, quod dixit seniorum, sed innuit nobis, ut investigemus, qui sunt isti seniores. Sunt enim multi praelati, qui dum constricti sunt ab hac sententia, ut nihil sive consilio agant, illos subditos interrogant, quos sciunt sibi secundum voluntatem suam dare consilium.

Now we must consider why he says of the senior monks, and not ‘of the brothers,’ or ‘of the rest;’ for he does not say of the senior monks for no reason, but he hints to us, so that we will find out who these senior monks are. For there are many prelates, who, while they are constrained by this sentence to do nothing without counsel, consult those subordinates whom they know will give them counsel according to their own wishes.

Verbi gratia cum vult tres aut quatuor causas agere, de una interrogat illum subditum, quem cognoscit sibi secundum voluntatem suam dare consilium; de altera causa interrogat alium, et de alia interrogat alium, et de alia interrogat alium; semper enim praelati illos interrogant, quos cognoscunt secundum voluntatem suam sibi dare consilium, et cum ita agunt, dicunt, se omnia fecisse cum consilio, ac per hoe falluntur, quia regula dicit, illos seniores adhibere ad consilium, qui Deum timent, sicuti habes: Cum consilio fratrum timentium Deum ordinet ipse sibi praepositum.

For example, when he wants to deal with three or four matters, on one matter he consults that subordinate whom he knows will give him counsel according to his own wishes; on another matter he consults another subordinate, and another on another matter, and another on another, for prelates always consult those whom they know will give them counsel according to their own wishes. And when they do this, they say that they have done everything with counsel, and in this way they deceive others, since the Rule says to take counsel with those senior monks who fear God, just as you read it: Let him order his plans with the counsel of God-fearing brothers.

Consilium enim, sicut superius dictum est, a consulendo dicitur, eo quod consulit alicui rei. Dicit enim Cassiodorus: Convenire enim est, multos in simul venire; similiter et convocare est, multos in simul vocare. [Cassiodorus, Expositio Psalmorum 46:10, CCSL 07, p. 424]

For ‘counsel,’ as was said above, comes from ‘counselling,’ because it gives counsel in some matter. For Cassiodorus says, ‘To convene’ (convenire) means when many people come (venire) together; similarly to convoke (convocare) means calling (vocare) many people together. [Cassiodorus, Expositio psalmorum, in Ps. 46:10.]¹

Isti enim seniores si non sunt aut inveniri non possunt, tamen possunt creari per admonitionem, ut sapiant, eo quod, sicut Terentius dicit, istud est sapere, non solum quod ante pedes modo est videre, sed etiam illa, quae futura sunt, prospicere. [Terence, Adephi, 1.386-388].

 For if there are not any senior monks, or they cannot be found, nevertheless they can be created through admonition, so that they may be wise, because, just as Terence says, That’s real wisdom, not only to see what is now in front of one’s face, but also to foresee those things that are to come. [Terence, Adelphi, I.386-388] ²

Istos enim seniores non debet dividere inaequalitas morum, sed debent esse diversae aetatis, eo quod difficile possint esse unius aetatis.

A disparity of character ought not to divide the senior monks, but they should be of different ages, since they could be of the same age only with difficulty.³

In istis enim senioribus tria debent requiri: fides, spes, caritas. Fides rei, qua tegant universa, quae constituuntur, ut sive una hebdomada vel mense aut anno aut certe usque ad mortem, si necessitas fuerit, tegere debeant, et nunquam ulli hominum sive parenti, sive extraneo per nullum ingenium indicent, quo mortalis infirmitas valeat agnoscere. Spes, i. e. praemium aeternorum gaudiorum, quo firmati, si persecutio ob illam rem orta fuerit, non recedant aut fugiant, quia solet persecutio post rem aliquando oriri. Caritas, i. e. talis fraternitatis amor debet esse in illis, ut, quod unus sapit, [page 129] velit etiam alium scire, et cum tres aut quatuor locuti fuerint, alius non inter illos sine vocatione accedat absque verecundia. Deinde debent cognitionem habere boni et mali, ut sit, sicut Dominus dicit ad Esaiam prophetam: Si separaveris pretiosum a vili, quasi os meum eris. [Ier 15:19]

Three things should be sought in these senior monks: faithfulness,⁴ hope and charity. Faithfulness in affairs, such that they will keep in confidence those matters that are decided that must be kept in confidence, whether for a week, or a month, or a year, or indeed all the way until death, if it is necessary, and never disclose them to anyone, whether a relative or a stranger, via any trickery that allows mortal weakness to learn what happened. Hope, i.e. of the reward of eternal joy, strengthened by which, if persecution arises on account of any matter, they will not retreat or flee (since it is not unusual for persecution to arise sometimes on account of some matter). Charity, i.e. such brotherly love must be in them, that each wants to share what he knows with the others, [page 129] and yet when three or four have spoken, another will not interject unasked without shame. Hence they should have knowledge of good and evil, so that it may be as the Lord says to the prophet Isaiah, If you shall have separated the precious from the common, you shall be like my own mouth. [Ier 15:19] ⁵

Deinde debent scire, quid sit bonum et melius et optimum, quia periculum est, si eligit bonum pro meliore, ubi melius potest inveniri; et iterum periculum est, si eligit melius pro optimo, ubi optimum potest inveniri; et similiter cognoscere debet, quid sit malum, quid sit pejus, et quid sit pessimum. 

Hence they should know what is good and better and best, since there is a danger that they may choose the good over the better, when the better can be found; and again there is a danger that they may choose the better over the best, when the best can be found. And similarly they ought to know what is bad, what is worse, and what is worst.

Omnis enim res aut solummodo congruentias sine contrarietate, aut solummodo contrarietates sine congruentia aut certe congruentias et contrarietates simul habet. Si enim res totas habet congruentias sine contrarietate, sine dubio bona est; quod si totas habet contrarietates absque congruentia, mala est; si autem cougruentias insimul cum contrarietate habet, videtur difficilis esse ad discernendum; si enim plus habuerit congruentias quam contrarietates, tanto magis judicanda est bona esse res, quanto magis habuerit congruentias quam contrarietates; si autem aequaliter habuerit congruentias cum contrarietate sicut dixi, si non potest discerni per numerum, discernenda est per pondus.

For every matter either has only advantages without difficulties, or only difficulties without advantages, or, to be sure, it has advantages and difficulties at the same time. If a matter has all advantages without a difficulty, it is good without doubt. If it has all difficulties without an advantage, it is bad. If, however, it has advantages together with difficulties, it seems that it is hard to decide. For if it has more advantages than difficulties, it should be judged to be better, insofar as it has more advantages than difficulties. If, as I have said, it has advantages equal to the difficulties, if one cannot decide by counting, one should decided based on their weight.

Verbi gratia quatuor congruentias habes et quatuor contrarietates. Considera pondus, i. e. si plus praevalent congruentiae, quam contrarietates, tunc bona est; deinde cum hoc cognoveris, postea proba per numerum, si melior est aut optima, i e. si deficiunt contrarietates, tunc est melior, et si plus deficiunt contrarietates, tunc est optima, quia non solum attendendus est numerus in contrarietatibus et congruentiis, sed etiam pondus, quia nihil valet numerus sine pondere, eo quod solet contingere, unam congruentiam pro magnitudine sui superare quatuor vel quinque contrarietates.

For example, you have four advantages and four difficulties. Consider their weight, i.e. if the advantages are more significant than the difficulties, then it is good. Thence when you have understood this, then judge by counting whether it is better or best, i.e. if the difficulties are insignificant, then it is better, and if they even less significant, it is best, since one should pay attention not only to the number of the difficulties and advantages, but also to their weight, for the number is no use without the weight. In this way it often happens that one advantage, on account of its size, overcomes four or five difficulties.

Verbi gratia, si est una congruentia vel duae contrarietates, vide, qualis est major, utrum una congruentia an duae contrarietates? si major est congruentia, tunc bona est res, aut si plus praevaluerint duae contrarietates quam una congruentia, tunc mala est. Deinde [page 130] si fuerint tot contrarietates, quot congruentiae, tunc discernendae sunt per pondus, i. e. si superaverint congruentiae illas contrarietates, tunc bona est res.

For example, if there is one advantage and two difficulties, see which is greater, the one advantage or the two difficulties. If the advantage is greater, then the thing is good, or, if the two difficulties outweigh the one advantage, then it is bad. Thence [page 130] if there were to be as many difficulties as advantages, then they should be weighed against each other, i.e. if the advantages outweigh the difficulties, then the thing is good.

Qualiter perveniatur ad optimam rem cognoscendam, superius jam dictum est; ita enim intelligendum est de contrarietatibus, utrum mala sit, an pejor aut certe pessima, sicut de congruentiis diximus, i. e. si superaverit illa contrarietas ipsae congruentias. Et ideo semper pondus debes considerare tam in contrarietatibus quam in congruentiis, sive in paucitate sive in pluralitate sive in aequalitate congrueutiarum et contrarietatum, quia solet una tam magna esse sive congruentia sive contrarietas, ut non solum alteram superet, sed etiam duas vel tres vel plures.

We have already said above how one can come to know the best thing; in the same way one should understand the difficulties, whether they are bad, or worse or indeed the worst, just as we have said concerning the advantages (i.e. if the difficulties outweigh the advantages). And on that account you should always consider the difficulties as much as the advantages, whether they are few or many or the advantages and the difficulties are equal, for often one of either the advantages or the difficulties is so great that it not only outweighs one other, but even two or three or more.

Nunc videndum est, quid sit quoties. Quoties intelligitur: quot vicibus. Praecipua est illa res, quae ad totam congregationem attinet et sub dubietate est, i. e. quae argumentationibus non potest discerni, utrum prospera est an nocua.

Now, one should see what whenever means. Whenever should be understood to mean ‘in however many instances.’ A matter is important, which pertains to the whole congregation and which is in doubt, i.e. which cannot be determined to be beneficial or harmful by sure arguments.

Cerbi gratia praecipua est illa res, cum frater novitius in monasterium suscipitur, eo quod ad totam congregationem attinet et sub dubietate est. Ideo attinet ad totam congregationem, quia, si bonus fuerit, omnibus bonum exemplum praebet, et si malus, omnibus nullum exemplum demonstrat; et ideo, quia nescitur, utrum perseveraturus sit nec ne, necesse est, omnis congregatio interrogetur ex hoc.

For example, it is an important matter when a novice is taken into the monastery, in that it pertains to the whole congregation, and it is in doubt. And for this reason it pertains to the whole congregation, namely that if he is good, he offers a good example to all, and if bad, he shows to all an example of no value. And on that account, since it is not known whether he will persevere or not, it is necessary to consult the whole congregation.

Et iterum praecipua est, cum frater de monasterio expellitur pro aliquo vitio, eo quod nescitur illius iuris, utrum cito veniat an tarde, aut forte medio anno, aut uno mense non erit postea victurus¹, et forte habuit exemplum bonum fratribus tribuere, si converteretur; et ideo debet omnis congregatio ex hoc interrogari, ut quod non potest discerni argumentationibus, merito discernatur.

And again, it is an important matter, when a brother is expelled from the monastery on account of some vice, because one cannot know in this ruling, whether he will come to repentance quickly or slowly, or perhaps in half a year, or in one month, he will still not be about to overcome the vice. Yet perhaps he would have a good example to offer to the brothers, if he were to be converted. Therefore the whole congregation should be consulted, so that what cannot be decided by sure arguments may be decided by merit.

Et iterum B. Benedictus judicavit de fratre, qui gravioris culpae noxa tenetur, ut ab oratorio et a mensa simul suspendatur, et tamen hora, qua ille debet cibum percipere, aut mensuram cibi in arbitrio prioris constituit; et ideo quia nescitur, quot diebus [page 131] ille frater maneat in illa poenitentia aut qua hora debet manducare aut quali mensura ab humana infirmitate [cf. Regula Benedicti, c. 35], ut Deo hoc placabile sit, necesse est super hoc, ut interrogetur omnis congregatio, ut quod non potest humanis rationibus discerni, Dei judicio discernatur.

And again the blessed Benedict judged concerning a brother who is found guilty of a serious fault, that he should be suspended from both the oratory and the dinner table, and that, moreover, the hour when he ought to take food, or the measure of the food, rested on the judgment of the prior. And on this account, since human infirmity cannot know for how many days [page 131] this brother should keep doing penance, so that it may be pleasing to God, or at what hour he ought to eat, or in what measure [cf. Regula Benedicti, c. 35], it is necessary to consult the whole congregation on this matter, so that what cannot be decided by human reason, may be decided by the judgment of God.

Et hoc animadvertendum est, quia, dum pro tali fratre interrogatur, qui est excommunicatus, ut absolvatur, ille frater non debet esse in capitulo, sed foris. Nam de minoribus culpis debet interrogare solummodo seniores, quia non est praecipua; ideo debet interrogare, quia illum constringit regula, nil sine consilio fratrum agere.

And one must see to it that, when there is a discussion about the absolution of such a brother, who is excommunicate, this brother ought not to be in chapter, but outside. For the abbot should consult only the senior monks about lesser faults, since it is not an important matter; he should consult them because the Rule constrains him to do nothing without the counsel of the brethren.

Et hoc notandum est, quia tanto major fit culpa, quantum plus crescit. Et iterum praecipua est, dum aliquam rem grandem vult abbas aut donare, sicuti sunt XX amphoras vini, aut plus vel minus secundum potentiam monasterii, aut certe terram cambire, quae grandis quantitas est; quia nescitur, utrum istud donum aut cambium proficiat an noceat monasterio, ideo necesse est, super hoc ut interrogetur omnis congregatio, ut quod non potest ille abbas argumentationibus discernere, merito discernatur.

And one should note that the fault is greater to the extent that it grows larger. And again it is an important matter, when the abbot wishes to either donate some large amount, such as XX amphorae of wine, either more or less according to the resources of the monastery, or, to be sure, to make a deal for a large quantity of land. Since one cannot know whether this gift or deal will benefit or harm the monastery, it is therefore necessary to consult the whole congregation, so that what the abbot cannot decide by sure arguments may be decided by merit.

Sequitur: convocet omnem congregationem. Bene dixit convocet, et non vocet, quia si solummodo dixisset vocet sine adjectione con, vocaret abbas congregationis partem et diceret: totam congregationem vocavi. B. vero Benedictus quia voluit, totam congregationem vocari, ideo dixit vocet cum adjectione con. Et hoc animadvertendum est, quia ideo dixit omnes propter causam exaggerationis, eo quod voluit, ut omnimodo in praecipua causa omnem congregationem vocaret.

There follows: let him call together the whole congregation. It is good that he said call together (convocet), and not ‘call (vocet),’ since if he had only said ‘call,’ without adding ‘together,’ the abbot might call part of the congregation and say, 'I have called the whole congregation.'⁶ Since indeed blessed Benedict wanted the whole congregation to be called, he therefore said ‘called’ with the addition of ‘together.’ And one should see that therefore he said whole for the sake of emphasis, because he wished that the prior would be sure to call the whole congregation in important matters.

Sequitur: dicat ipse, unde agitur. Vide modo, non dixit solummodo: definiat, aut dicat et definiat, sicut multi abbates faciunt; sed dixit solum dicat, ac si diceret: debet dicere causam, et hoc oculis corporis fixis in terram et oculo cordis fixo in Deo; rogare Deum debet dicens: Domine, rogo clementiam tuam, ut, per quem vis manifestare, digneris indicare.[not identified]

There follows: let him say why this is being done. See now that he does not say only ‘let him determine,’ or ‘let him say and determine,’ as many abbots do; but he said only ‘let him say,’ as if he were saying, He ought to state the case, and this with the eyes of his body fixed on the ground, and with the eye of his heart fixed on God. He ought to entreat God, saying, 'Lord, I entreat your clemency that you may deign to indicate the one through whom you wish to reveal your will.'

Hoc est verbi gratia: 'Est nobis necessitas, ut istam rem agamus, et ideo rogamus dilectionem vestram, [page 132] ut, quod uniusquisque de hac re sentiat, dicat.' Et tunc debent monachi respondere hoc modo: 'Auctoritas vestra est interrogandi, et nobis data est licentia respondendi; nunc autem rogamus, ut, quod dicturi sumus, non procaciter esse dictum recipiatis, quod respondebimus, quia cum vestra licentia dicimus.' Ille vero abbas dicat: 'nostra licentia est, ut dicatis.' Tunc debet unusquisque dicere, quod sentit. Quod si alter e latere surgit dicens, quia hoc, quod dicis, nec bonum nec verum est, hic debet ille alter caute vigilare, ne in procacitatem cadat. Tunc debet dicere abbati: 'si vobis placet, ego mittam rationem, quam de hac re sentio; et non debet contra illum fratrem, qui sibi contrarie dixit, aliquid contrarium dicere.' Quod si abbas dederit licentiam, dicat rationem humiliter illius rei ita: tantas congruentias habet et tantas contrarietates. Si autem abbas non dederit licentiam dicendi rationem, ille [vero] taceat.

To take an example of this speech: 'We need to deal with this matter, and therefore we ask you, by your love for us, [page 132] that you say what each of you thinks concerning this matter.' And then the monks should respond in this way, 'You have the authority to consult us, and we have been given permission to respond; now we ask that you do not decide that what we are going to say has been said impudently, since we are giving our reply with your permission.' Let the abbot respond, 'You have our permission to speak.' Then each one ought to say what he thinks. If another rises from the side saying, 'What you say is neither good nor true,' that other one should take care, lest he fall into impudence. Then he ought to say to the abbot, 'If it pleases you, let me explain what I think about this matter,' and he should not say anything against that brother who contradicted him. If the abbot has given him permission, let him humbly explain the matter thus: 'It has such and such advantages, and such and such difficulties.' If, however, the abbot has not given him permission to explain the matter, let him keep silent.

Sequitur: ₂Audiens consilium fratrum tractet apud se, et quod utilius judicaverit, faciat.

There follows: ₂Hearing the counsel of the brethren, let him reflect on it himself, and let him do what he has judged to be more useful.

Bene dixit: tractet apud se, non dixit: spernat, aut confundat dicens: 'quia tu non dixisti bonum consilium, aut rustice respondisti', sed solummodo debet illis gratias referre dicens: 'Gratias vobis referimus et benedicat vobis Dominus, quia, quod sapuistis, dixistis. Deinde juxta qualitatem causae debet traetare illam.

With good reason he has said, let him reflect on it himself. He did not say, ‘Let him spurn it,’ or, ‘Let him confound it,’ saying, 'Since you have not given good counsel,' or 'You have responded like a country bumpkin.' Rather he ought only to thank them, saying, 'We thank you, and may the Lord bless you, since you have told us what you thought.' Then he ought to reflect on the matter in accordance with its quality.

 Verbi gratia si grandis causa est, debet surgere cum illis senioribus, qui ad hoc opus deputati sunt, et cum illis tribus aut duobus aut quatuor diebus aut plus aut minus traetare uniuscujusque consilium per congruentias et contrarietates, sicut diximus. Si vero potuerit de consiliis fratrum bonum consilium invenire, tunc debet venire postea in capitulum et dicere: 'Tractavimus consilia vestra et non potuimus reperire ex illis melius consilium, quam istud, et volo, ut fiat.' Et cum hoc dixerit, jam nullus aliquid contendere aut dicere debet, sed omnes taceant et obediant. Si autem non potuerit de illis consiliis fratrum consilium aptum reperire, tunc debet suum consilium invenire, ita tamen illis consentientibus.

For example, if it is a great matter, he ought to rise along with his senior monks, who are assigned to this work, and with them he should reflect upon the counsel of each brother according to the advantages and difficulties, as we have said, for three, or two, or four days (or more, or less). If indeed he has been able to find good counsel among the counsels of the brethren, he should come into chapter thereafter, and say, 'We have reflected upon your counsels, and we have not been able to find a better counsel among them than this, and I wish it to be carried out.' And when he has said this, then no one ought to argue or say anything, but let everyone keep silent and obey. If, however, he has not been able to find a suitable counsel among those of the brethren, the he ought to follow his own counsel, but in such a way that he nevertheless has their consent.

Verbi gratia debet dicere: 'De istis vestris consiliis nullum potuimus iuvenire vel reperire; [page 133] propterea cogitavimus istud nostrum.' Quodsi non forte placuerit fratribus, tunc debet illorum consilia et suum consilium discutere cum congruentiis et contrarietatibus, et quale praeponderaverit in melius, ipsum teneat. Istud enim, quod dicit: quod utilius judicaverit, subaudiendum est: quidquid judicaverit; utilius enim ponitur pro utillime.

For example, he should say, 'We have not been able to find any good counsel among yours, and [page 133] therefore we have considered our own counsel.' If perhaps this does not please the brethren, then he ought to discuss their counsels and his according to the advantages and difficulties, and let him follow whichever carries greater weight. For when he [i.e. Benedict] says what he has judged to be more useful, he implies, ‘whatever he has judged,’ for in this case more useful stands in for ‘most useful.’ ⁷

Sequitur: ₃Ideo omnes vocari ad consilium diximus, quia saepius juniori Dominus revelat, quod melius est.

There follows: ₃For this reason we have said that all should be called to take counsel, since often the Lord reveals to the junior monks what is better.

Nunc vero quasi interrogasset abbas S. Benedictum dicens: 'Pater Benedicte, cur dicis, omnem congregationem ad consilium vocari? grave est mihi, omnem congregationem vocare.' Ille vero quasi respondens dicit: 'Non tibi durum videatur, quod dixi, omnem congregationem vocari; ideo vocari omnem congregationem ad consilium diximus, quia saepius minori Dominus revelat, quod melius est', ac si diceret: ut, quod non potes argumentationibus cognoscere, merito discernas.

Now indeed it is as if the abbot had questioned St. Benedict, saying, 'Father Benedict, why do you say to call the whole congregation to take counsel? It is difficult for me to call the whole congregation.' He, as if replying, says, 'Since often the Lord reveals to the younger what is better, as if He were saying, ‘So that what you cannot know by sure arguments, you can decide by merit.’' ⁸

In hoc loco, ubi dicit: quia saepe minori Dominus revelat, quod melius est, concordari videtur Paulo apostolo dicenti: Si sedenti revelatum fuerit, prior taceat. [1 Cor 14:30]

In this place, where he says, since the Lord often reveals to the lesser what is better, he appears to agree with the Apostle Paul, when he says, If one who is sitting down receives a revelation, let the prior keep silent. [1 Cor 14:30] ⁹

Sequitur: ₄Sic autem dent fratres consilium cum omni humilitatis subjectione, ut non praesumant procaciter defendere, quod eis visum fuerit, ₅sed magis in abbatis pendeat arbitrio.

There follows: ₄Thus, moreover, let the brethren give counsel with the full submission of humility, such that they may not presume to impudently defend what seemed good to them, ₅but rather depend on the judgment of the abbot.

Hactenus admonuit S. Benedictus abbatem, ut convocaret totam congregationem ad consilium, et reddidit causam, quare debeat omnem congregationem ad consilium vocare; nunc autem admonet monachos, qualiter debeant consilium dare; ait enim: Sic autem dent fratres consilium cum omni humilitatis subjectione et non praesumant procacitcr defendere, quod eis visum fuerit. Et bene dixit: cum omni humilitatis subjectione, de duobus verbis causa brevitatis faciens unum; nam potest esse subjectio sine humilitate, verbi gratia potest quis subjectus esse corpore, et mente rebellis, et iterum potest quis esse humilis et non subjectus, i. e. potest esse honestus et tamen sine subjectione; et quia utrumque debet monachus habere, id est humilitatem et subjectionem, ideo dixit: humilitatis subjectione, veluti cum duo dicimus unum causa brevitatis, id est: somnum [page 134] mortis.

Thus far St. Benedict has admonished the abbot to call the whole congregation together to take counsel, and he has explained why he ought to call the whole congregation to take counsel; now, however, he admonishes the monks, telling them how they ought to give counsel. For he says: Thus let the brethren give counsel with the full submission of humility, and let them not presume to impudently defend what seemed good to them. And he rightly says with the full submission of humility, making one word out of two in order to be more concise. ¹⁰ For there can be submission without humility; for example one can submit bodily, but rebel mentally. And again one can be humble and not submissive, i.e. one can be honourable and nevertheless not be submissive. And since a monk ought to have both (that is humility and submission), therefore he said with the submission of humility, as when we say that two things are one in order to be more concise, as in: ‘the sleep of [page 134] death.’

Procaciter enim in hoc loco pro superbe ponitur; defendere vero pro demonstrare et ostendere ponitur, ac si diceret: non praesumat indicare superbe.

Impudently is used in this passage in place of ‘proudly;’ defend is used in place of ‘to demonstrate and to show,’ as if he were to say, 'Let them not presume to declare it proudly.'

Et hoc notandum est, quia non dixit tantummodo: defendere non praesumant sine procaciter; si enim dixisset solummodo: non praesumant defendere, non manifestaretur veritas, quia defendere, sicut diximus, pro manifestare ponitur; sed ideo addidit procaciter, id est superbe, quatenus cum humilitate manifestata fuisset veritas sine superbia et sine jactantia.

And one should note that he did not say only let them not presume to defend it without impudently. For if he had said only, 'Let them not presume to defend it,' then the truth would not be made manifest (since ‘to defend,’ as we have said, is used instead of ‘to manifest’), but for that reason he added impudently, that is ‘proudly,’ in order that the truth might be made manifest without pride or boasting.

Sequitur: sed magis in abbatis pendeat arbitrio, subandiendum est: non illorum, qui superbe defendunt. Pendeat, id est consistat.

There follows: but rather let him depend on the judgment of the abbot, not, one should understand, the judgment of those who proudly defend their own position. Let him depend on it, that is ‘let him stand by it.’

Sequitur: ut quod salubrius judicaverit, ei cuncti obdiant. Salubrius in hoc loco comparativus pro superlativo positus est.

There follows: that all may obey what he has judged to be more beneficial. ‘More beneficial’ is used in this passage as a comparative in place of a superlative.

Sequitur: ₆sed sicut discipulis convenit obedire magistro, ita et ipsum provide et juste condecet cuncta disponere; ac si diceret: ideo admonui abbatem, salubrius judicare, et monachos, non superbe defendere, quia, sicut illis convenit obedire, ita et abbatem condecet cuncta provide et juste disponere.

There follows: ₆but just as it is appropriate for disciples to obey their master, so it is fitting for him to dispose all things justly and with foresight, as if he were to say, 'There I have admonished the abbot to judge beneficially, and the monks not to defend their position proudly, since, just as it is appropriate for them to obey, it is fitting for the abbot to arrange all things justly and with foresight.

Provide intelligitur quasi porro videnter; porro enim adverbium graecum est et ponitur pro longe; longe enim pro finem rei evidenter² dicitur; evidenter autem pro juste et provide; tunc enim provide disponit, cum videns finem rei et secundum suum finem disponit. Juste pro specialiter ponitur, id est juxta meritum uniuscujusque rei debet illam disponere.

With foresight is understood to mean ‘with vision into the distance’ (porro videnter), for porro (‘into the distance’) is a Greek adverb and it is used in place of longe (‘a long way’); for ‘a long way’ (longe) is said in place of ‘with clear sight of the end of the matter;’ ‘with clear sight’ moreover is used in place of ‘justly and with foresight.’ ¹¹ For he disposes with foresight when, seeing the end of the matter, he arranges it according to its end. Justly is put in place of ‘specifically,’ that is he ought to arrange each matter according to its own merit.

Sequitur: ₇In omnibus igitur omnes magistram sequantur regulam.

There follows: ₇Therefore in all things let everyone follow the Rule as a master.

Hactenus, i.e. usque modo B. Benedictus singillatim admonuit monachos et singillatim abbatem; nunc autem illos et abbatem admonet dicens: In omnibus igitur omnes magistram sequantur regulam, ac si diceret S. Benedictus: 'nec monachis nec abbati concedo, ut sine regula quidquam agant, sed omnes secundum regulam agant.'

Thus far, i.e. up to now, blessed Benedict has admonished the monks separately and the abbot separately. Now, however, he admonishes both the monks and the abbot, saying, Therefore in all things let everyone follow the Rule as a master, as if St Benedict were to say, 'I do not permit either the monks or the abbot to do anything without the Rule, but let them do everything according to the Rule.'

Nunc [page 135] videndum est, quomodo omnes, id est tam abbas, quam monachi sequi debeant magistram regulam. Magistram regulam sequuntur, si cum auctoritate regulae faciunt spiritalia; magistram sequuntur regulam, si illa temporalia, quae agunt, honeste et saluti animae proficienter agunt.

Now [page 135] one should see how everyone—that is the abbot as much as the monks— ought to follow the Rule as a master. They follow the Rule as a master if they carry out spiritual matters by the authority of the Rule; they follow the Rule as a master if they carry out honourably those temporal matters that concern them, to bring about the health of the soul.

Sequitur: ₇nullus ab ea temere declinetur a quoquam. Temere, id est praesumptive, hoc est cum, quod contrarium est regulae, agunt, sive temere intelligitur passim, sive fortuitu vel negligenter. 

There follows: ₇let no one be turned aside from it rashly by someone else. Rashly, that is ‘presumptuously,’ which is when they do something that is contrary to the Rule, or rashly is understood to mean ‘frequently,’ or ‘by chance’ or ‘negligently.’ 

Verumtamen sciendum est, quia istud declinetur impersonale est, id est nullus ab ea declinetur a quoquam. A quoquam, id est ab aliquo, subaudiendum est: tam ab abbate, quam ab alio monacho.

Moreover one should know that that use of ‘to be turned aside’ is impersonal, that is let no one by turned aside from it by someone else. By someone else, that is ‘by anyone,’ which implies, ‘by the abbot as much as by another monk.’

Sequitur: ₈Nullus in monasterio proprii sequatur cordis voluntatem. Nam quid sit proprii cordis voluntas, superius in prologo jam diximus. [cf. Regula Benedicti, prol.3]

There follows: ₈Let no one in the monastery follow the will of his own heart. I have already explained the will of his own heart in the prologue above. [cf. Regula Benedicti, prol.3]

Sequitur: ₉neque praesumat quisquam cum abbate suo proterve aut foris monasterio contendere.

There follows: ₉Let no one presume to contend with the abbot shamelessly or outside of the monastery.

Cum dicit: aut foris monasterio, subaudiendum est: intus. Iste locus varie intelligitur. Alii sunt, qui intelligunt, ut proterve ad intus attineat, ut sit sensus, ac si diceret: intra monasterium debet contendere, sed sine protervitate, hoc est dicere: si intus rogatus fuerit monachus, potest manifestare causam, sed cum humilitate, et iterum, sicut dixi, rationem illius causae, si abbas dederit licentiam, subjungere debet; foris vero monasterium solummodo causam dicere, et non licet dicere: si vobis placet, ego mitto rationem, quare mihi ita videtur, propter illos homines, qui forte alterius vitae illic fuerint, ne malum illi exemplum ex hoc accipiant, cum non intelligunt rationem illam, quam audiunt.

When he says or outside the monastery, this implies ‘inside.’ This passage is variously understood. There are some who think that shamelessly applies inside, so that the sense would be as if he were saying, 'He ought to contend inside the monastery, but without shamelessness.' That is to say, if the monk has been asked, he can make his complaint plain, but with humility. Furthermore, as I have said, he ought to add the reason for this complaint, if the abbot has given him leave. Outside of the monastery, however, it is only permitted to make his complaint, but not to say, 'If it pleases you, I will give the reason why it seems so to me,' on account of those men who belong to another way of life, and who may perhaps be present, lest they get a bad example, since they do not understand the explanation that they hear.

Alii intelligunt, ut proterve subaudiatur ad intus et foris, ac si diceret: non praesumat proterve quisquam intus cum abbate suo, aut foris proterve contendere, ut sit sensus: neque intus proterve aut etiam foris proterve contendat, h. e. sicut in monasterio manifestat et subjungit rationem per congruentias et contrarietates, ita et foris manifestet causam et subjungat rationem per congruentias et contrarietates sine protervia. Sed ille sensus primus nobilior est secundo. Et iterum [page 136] sunt alii, qui intelligunt ita; neque praesumat intus contendere proterve cum abbate suo aut foris monasterium exire.³

Others think that shamelessly should be understood to apply both inside and outside the monastery, as if he were saying, 'Let no one presume to contend shamelessly inside with his abbot, or contend shamelessly outside,' so that the sense is, 'Neither contend shamelessly inside, nor do so outside,' i.e. just as in the monastery he may add a clarification of his reasons according to the advantages and difficulties, so also outside he may add a clarification of his reasons according to the advantages and difficulties without shamelessness. But the former interpretation is nobler than the second. And again [page 136] there are those who understand it thus: Let him neither presume to contend shamelessly inside with his abbot, nor to leave the monastery.

Sequitur: ₁₀Quodsi praesumserit, regulari disciplinae subjaceat.

There follows: ₁₀If he presumes to do so, let him undergo regular discipline.

Regularis disciplina est: si secreta fuerit illa defensionis culpa, secreto admoneatur semel et secundo et reliq. usque ad sextum gradum, b. e. usque ad orationem. Si vero publica culpa contentionis fuerit, publice arguatur.

Regular discipline is this: if the fault of self-justification (defensio) was made in private, he should be admonished in private once, and twice and again up to the seventh grade, i.e. the grade of prayer. ¹² If, however, his fault of contention was public, let him be chastised publically.

Et hoc animadvertendum est, ut coram quot fratribus deliquit, coram eisdem fratribus satisfaciat; nam publica culpa est coram totis fratribus, veluti cum est in capitulo, in refectorio, in oratorio et reliq. [cf. Regula Benedicti, c. 23.2/7; c. 48.19], ubi omnes insimul consuetudo est convenire.

And one should remember that he should make satisfaction in front of the same brothers in front of whom he sinned. For a public fault is committed in front of all the brothers, as when it is committed in chapter, in the refectory, in the oratory and so forth, [cf. Regula Benedicti, c. 23:2/7; c. 48:19] in places where it is the custom for all to come together at the same time.

Sequitur: ₁₁Ipse tamen abbas cum timore Dei et observatione regulae omnia faciat sciens, se procul dubio de omnibus judiciis suis nequissimo judici Deo rationem redditurum.

There follows: ₁₁Let the abbot, moreover, do everything with the fear of God and the observance of the Rule, knowing without a doubt that he is going to give an account of all his judgments to God, the most powerful of judges.

Vide modo, quam honeste facit. Ubi enim abbas debet judicare, quasi fraeno constringit illum dicens: de omnibus iis suis rationem Deo reddere.

See now how honourably he [i.e. Benedict] acts. For when the abbot needs to judge, he constrains him as if with a bridle, saying that he is going to give an account of all his judgments to God.

Sequitur: ₁₂Si qua vero minora agenda sunt in monasterii utilitatibus, seniorum tantum utatur consilio.

There follows: ₁₂If any lesser matters need to be dealt with for the good of the monastery, let him consult only the senior monks.

Minora vero sunt, quae solummodo ad uniuscujusque obedientiam attinent, veluti est cellerarius de vasculis emendis aut vestiarius de vestimentis emendis, aut certe si talis parvue locus est terrae, cambire potest. Haec quia abbas potest cum senioribus discernere argumentationibus, quae diximus, ideo necesse non est, omnem congregationem interrogare.

Lesser matters, to be sure, are those that only pertain to the duties of one person (as repairing pots pertains to the cellarer, or repairing vestments pertains to the keeper of the wardrobe), or, to be sure, if a piece of land is small enough, the abbot can make a deal for it. Since the abbot, together with the senior monks, can decide these things by sure arguments, as we have said, for that reason there is no need to consult the entire congregation.

Divinarum vero et humanarum rerum dispositio et separanda est et jungenda; separanda videlicet dignitate, quatenus in primo divinarum habeatur dispositio loco. Multum quippe distat inter bonum appetendum et necesearium, quod est sumendum, et ob hoc jungenda est, ut Deus pro se, et baec temporalia non pro se requirantur, sed pro illo singulari bono haec temporalia provideantur vel habeantur. Illi enim, qui in his unum faciunt finem, i. e. studium tantum [page 137] placendi Deo, possunt laudabiliter unius rei dispositione alterius ornare, ita et hoc⁴ divina deseratur, nec res humana inhoneste tractetur.

The arrangement of divine and human matters should be both separated and joined; separated, that is, in dignity, since the arrangement of divine matters has pride of place. There is a considerable difference between the good that is to be sought, and the good that is necessary, which must be undertaken. On this account the arrangement of both matters should be joined, so that God may be sought for his own sake, and temporal things not for their own sake; rather all those temporal things should be provided for and kept for the sake of that singular good. Those who chose one end in these matters, i.e. zeal for [page 137] pleasing God alone, can provide for one matter by the arrangement of the other in a praiseworthy manner, so that a divine matter is not abandoned, nor is a human matter conducted dishonourably.

De eo, quod electi atque creati firmissima conditione firmandi sunt, quatenus nec propriae mentis motu nec diaboli leviter instinctu quilibet ipsorum possit moveri.

On another topic, those who have been elected and ordained are to be strengthened by the strongest preparation, so that no one among them can be moved easily by the impulse of his own mind, or by the inspiration of the Devil

De eo (quod) definiendum est communi decreto, quo supplicio dignus habeatur, qui aliquo quolibet modo ab hac se unitate atque ordinatione subtraxevit. Valde enim cavendum est, ut a regulae observatione nullus recedat, sicut superius B. Benedictus dicit: Nullus ab ea temere declinetur a quoquam. Talis sensus potest esse in hoc loco, cum dicit temere, qualis sensus est in illo loco, ubi psalmisla dicit: Irascimini et nolite peccare [Ps 4:5].

On another topic, a universal decree should determine the punishment of one who removes himself from this unity and good order in any way whatever. For great care should be taken that no one depart from the observance of the Rule, as blessed Benedict says above, let no one be turned aside from it rashly by someone else. The same meaning can be present in this passage, when he says rashly, as is present in that passage, where the psalmist says, Be angry and do not sin. [Ps. 4:5.]

 Cognovit enim P. Benedictus fragilitatem nostram et pro fragilitate nostra nos non posse sine declinatione regulae subsistere, hoc est, ut non transgrediamur regulam, ideo dixit: non temere, quasi diceret aliis, verbis: Si tanta est vestra fragilitas, ut transgrediamini, ergo non superbe ab hac regula declinate, hoc est non temere. Tunc non temere declinat quis, cum aut non intelligit, esse negligentiam, quam agit, aut si, quamvis intelligat, tamen pro aliqua impossibilitate, quam so cognoscit habere, nullo modo posse agere⁵, quamvis intelligat, regulam aliter dicere; nam si intelligit et possibilitas agendi existit, sed tantummodo pro aliqua delectatione non agit, quia potuisset facere, si suae suavitati non consentiret, jam temere declinat, cum taliter declinat.

For Father Benedict knew our weakness and on account of our weakness we cannot endure without some turning aside from the Rule (i.e. so that we do not transgress the Rule); therefore he said, not rashly, as if he were saying in other words, 'If your weakness is so great that you are transgressing, do not on that account turn aside from the Rule proudly, that is not rashly.' He does not turn aside from the Rule rashly, who either does not understand that what he is doing is negligence, or, although he understands, nevertheless on account of some incapacity, which he knows himself to have, he cannot at all perform the Rule, although he understands it. To put it otherwise, if he understands, and there remains a possibility of carrying out the Rule, but he does not do it only for the sake of some pleasure, since he could have done it, if he had not consented to his own ease, then he turns aside rashly when he turns aside in this manner.

Sequitur: ₁₃Sicut scriptum est: Omnia fac cum consilio, et post factum non poenitebis [cf. Sir 32:24].

There follows: ₁₃As it is written: Take counsel in all things, and you will not repent after the fact. [Eccli 32:24]

In hoc enim loco B. Benedictus morem doctorum tenuit, eo quod locutus est prius aliquid et in finem causam dixit ipsius praeventionis. Sic enim faciunt doctores: in primis aliquando praeloquuntur, et in finem reddunt causam, quare praedixit ea, quae praelocutus est. Sic etiam idem B. Benedictus in ipso prologo fecit. Vide modo, quia voluit scholam monachorum [page 138] constituere, idcirco praedixit caetera et pervenit in fine ad constitutionem scholae; sic enim dicit: Constituenda est a nobis dominici schola servitii. [Regula Benedicti, prol.45]. Deinde similiter fecit, cum de generibus monachorum [c. 1] scripsit. Quia voluit ordinem coenobitarum monachorum describere, ideo isto modo clausit, ait enim: His ergo omissis ad coenobitarum fortissimum gentis adjuvante Domino veniamus. [Regula Benedicti, c. 2.13]

In this passage blessed Benedict employs the custom of teachers, in that first he says something, and at the end gives the cause of this earlier statement. For so teachers act: at first they say something beforehand, and at the end they explain why they said those things beforehand. Now see, since he wanted to [page 138] establish a school for monks, he has said other things on this topic beforehand, and comes at the end to the establishment of the school, for thus he says, We are to establish a school for the Lord’s service. [Regula Benedicti, prol.45] Thence he acted similarly, when he wrote on the kinds of monks. Since he wanted to describe the way of life (ordo) of coenobite monks, therefore he finished in this way, saying: Having passed over these things, let us come, with the Lord’s help, to the strongest kind of monks, the coenobites. [Regula Benedicti, c. 2.13]

Et iterum de abbate ita fecit; quia voluit illum sollicitum tam de suis ovibus, quam etiam de se facere, ideo, quamvis praedixit caetera, tamen ita conclusit, ait enim: Et ita timens semper futurum discussionem pastoris de creditis ovibus, cum de alienis ratiociniis cavet, redditur de suis sollicitus, et reliq. [Regula Benedicti, c. 2.39]

And again he did this concerning the abbot; since he wanted him to act in a way equally solicitous of his sheep as of himself, therefore, although he said others things beforehand, nevertheless he concluded thus, saying, And thus always fearing the examination by the shepherd that is to come concerning the sheep entrusted to him, since he takes care over the reckonings of others, let him be solicitous in giving his own accounts, and so forth. [Regula Benedicti, c. 2.39]

Et hoc sciendum est, quia in eo, quod dixit: Omnia fac cum consilio, nihil praetermisit, ut sine consilio aliquid agat; nam in duas species dividit S. Benedictus ea, quae agenda sunt in monasterii utilitatibus, i. e. in praecipua et minora, hoc est, si praecipua fuerint, agenda sunt cum consilio omnium fratrum, si vero minora, cum consilio tantum seniorum.

And one should know that when he said Take counsel in all things, he overlooked nothing that might allow one to do something without counsel. For St. Benedict divides those things that need to be done for the good of the monastery into two species, i.e. into important and lesser matters, that is, if they are important, they should be done with the counsel of all the brothers; if, indeed, they are lesser, with the counsel of the senior monks alone.

Et hoc etiam sciendum est, quia ideo diximus superius, ut consiliatores caritatem habeant inter se et cum abbate, eo quod solet contingere, ut ille, qui potest melius dare consilium, aut pro abbate, quia eum odit, non dat bonum consilium; similiter etiam non dicit bonum consilium pro illo suo fratre, qui eum odit, ut ille nesciat bonum consilium.

And it should also be known, that therefore we have said above that counsellors should be in charity among themselves and with the abbot, because it often happens that he, who can give the best counsel, on account of the abbot, because he hates him, does not give good counsel. Similarly also he does not give good counsel on account of that brother, who hates him, so that he may not know the good counsel.

Item attendendum est, ut tempore suo debeat manifestari consilium, quia si ante tempus manifestatum fuerit, non erit postmodum utile, eo quod aut non perficietur unquam, aut si perficietur, tarde perficietur, aut, frangetur ipsorum consilium.

Again one should note that counsel must be provided in its own time, for if it is provided ahead of time, it will not be useful later, so that it will either not ever be carried out, or, if it is carried out, it will be carried out late, or the counsel may be ruined.