Cap. XXI
DE DECANIS MONASTERII

[Ms P, fol. 85v - Paulus Diaconus -
Ps.-Basil: Ms K¹, fol. 24r; Ms E¹, fol. 97r; Ms E², fol. 151r]

Ch. 21
CONCERNING THE DEANS OF THE MONASTERY

Translated by: Eric Shuler

Jam quia B. Benedictus dixerat de officiis divinis [Regula Benedicti, c. 8-19], et dixit de reverentia orationis [c. 20], nunc novo ordine aggreditur, cum de decanis monasterii disponit. Dicit enim: De decanis monasterii.

Since St. Benedict had already spoken about the Divine Office [Regula Benedicti, c. 8-19], and he spoke about reverence during prayer [c. 20], now he approaches a new topic when he arranges concerning the deans of the monastery. For he says, concerning the deans of the monastery.

Bene, cum dixit De decanis, subjunxit monasterii, quia sunt et plebis decani. Ait enim: ₁Si major congregatio fuerit, eligantur de ipsis fratribus boni testimonii et sanctae conversationis et constituantur decani, ₂qui sollicitudinem gerant super decanias suas.

Quite rightly when he said concerning the deans, he added of the monastery, since there are also deans of the people. For he states: ₁If the community is larger, let some be chosen from its own brothers who are of good reputation and holy life and made deans. ₂Let them take care of their groups of ten.

Decanus enim dicitur ille, qui super decem est, eo quod a decem dicitur esse decanus.

The one who is put over ten others is called a dean because dean (decanus) is derived from ‘ten’ (decem).

In hoc loco, cum dicuntur decani, pluralis numerus esse ostenditur; est enim nominativus casus pluralis, et ideo possunt etiam de duobus dici decani.

In this place, when deans are mentioned, a plural number is indicated, as the grammatical case is nominative plural. Therefore this can also be said about two deans.

Ac per hoc cum S. Benedictus dicit si major congregatio est, videtur major jam congregatio esse de viginti monachis, quia duo decani super viginti possunt dici, eo quod, sicut jam diximus, decanus a decem dictus est, quanquam major congregatio secundum usum de quadraginta et triginta dicatur.

And so, on account of this, when St. Benedict says if the community is larger, it seems that a community of twenty monks is already larger, since two deans in charge of twenty can be meant (for, as we have already said, a dean is called that from ‘ten’). However, a community of forty and thirty is called larger according to normal usage.

Verumtamen quanquam dicatur decanus, qui super decem est, tamen secundum usum etiam qui super quindecim est, potest dici decanus. Similiter possunt etiam poni super triginta duo decani.

Nevertheless, although one who is in charge of ten is called a dean, according to normal usage one who is in charge of fifteen can also be called a dean. In the same way, two deans can also be placed over thirty.

Et bene dicit eligantur, et non tantum ponantur, quia ubi electio est, bonum separatur a malo; deinde quia non qualiscunque debet esse decanus, sed bonus, ideo S. Benedictus dixit eligantur, quasi diceret: separati a negligentibus.

He also rightly says be chosen and rather than just ‘be put,’ since where there is a choice, the good is separated from the bad. Then, since not any sort of person should be dean, but rather a good one, St. Benedict therefore said be chosen, as if to say, ‘being singled out from the negligent.’

In eo quod dicit de ipsis fratribus, manifestat, quia non debent esse aliunde.

Where he says from its own brothers, he makes clear they ought not to be from another place.

Nam quales debeant esse decani, manifestat iterum cum subjunxit boni [page 324] testimonii et sanctae conversationis.

Now he makes clear again what sort of people ought to be deans when he adds of good [page 324] reputation and holy life.

In hoc enim loco, cum dicit boni testimonii et sanctae conversationis, intuendum est: sunt enim alii boni testimonii et non sunt sanctae conversationis.

Indeed, when he says of good reputation and holy life, this passage must be regarded with attention for there are some of good reputation and not of holy life.

V. gr. sunt jucundi et affabiles aliis et etiam loquuntur pro aliis et donant aliquid aliis. Et iterum sunt alii sanctae conversationis et non sunt boni testimonii, in eo quod non sunt amabiles aliis, quia illorum sanctitas dura est et non condescendit aliis.

For example, they are cheerful and friendly to others, and furthermore speak on others’ behalf and give something to them. And again, there are others of holy life and not of good reputation, in that they are not friendly to others, since their holiness is a hard kind and does not reach down to others.

Unde dicit B. Ambrosius in tractatu Lucae in eo loco, ubi de Zachariae justitia dicitur: erant enim justi ante Deum sine querela [Lc 1:6]; Justitia si durior fuerit, querelam habet; unde etiam dictum est: Noli multum justus esse. [Ecl 7:17] Isti tales, quia sanctitas eorum dura est et non condescendit aliis, non possunt aliis proficere.

On this matter, St. Ambrose speaks in his treatise on Luke in the passage where Zechariah’s righteousness is told: For they were just before God without blame [Lc 1:6]: if righteousness is too stern, it will incur blame, on account of which it is said, Do not be overly righteous. [Ecl 7:17] Such people cannot benefit others, since their holiness is harsh and does not reach down to others.

Sic enim dicit Ambrosius: sed etiam sine querela incedentes, ait, in omnibus justificationibus Domini, [Ambrose, Expositio Evangelii Secundum Lucam I, c. 19, CCSL 14, p. 16] quod mire cum prophetico congruit dicto, quo S. Salomon in proverbiis usus est dicens: Provide bona semper coram Deo et coram hominibus. [cf. Prv 3:4] Nulla ergo querela est, ubi et mentis bonitas concordat et facti. Et plerumque justitia durior hominum querelam excitat.

For this reason, Ambrose says, But, it says also, walking without blame in all of the Lord’s ways of justice [cf. Ambrose, Expositio evangelii secundum Lucam I, v.9.19-20], which admirably fits with the prophetic maxim, which holy Solomon used in Proverbs, saying, Always provide good things in the sight of God and in the sight of men [cf. Prv 3:4]. There is therefore no blame where goodness of mind and of deed are in harmony. Often harsher justice provokes people’s blame.

Sive etiam sicut Beda dicit: Sine querela, hoc est, quod Apostolus ait: providentes bona non tantum coram Deo sed etiam coram hominibus [Rm 12:17]. Ecclesiastes vero dicit: Ne sis, inquit, multum justus, quia plerumque justitia durior hominum querelam provocat [cf. Ecl 7:17]; quae vero temperata est, ipsa suae dulcedinis gratia etiam invidiae querimoniam vitat. [Beda, In Lucae Evangelium Expositio I, 6:9-10, CCSL 120, p. 23]

Or, as Bede also says, Without blame, that is, as the Apostle says, providing good things not only in the sight of God but also in the sight of men. [Rm 12:17] Ecclesiastes, however, says: Do not be overly righteous, because frequently too harsh of righteousness provokes people’s blame. But righteousness that is made mild avoids the blame of envy too by the grace of its pleasantness. [Bede, Expositio in Lucam c. 1. v. 6 (9-10)]

Ac per hoc decani et bonae conversationis debent esse in bene et sancte vivendo, quia si bonam vitam non habuerint, magis nocebunt quam proficiunt; boni etiam testimonii debent esse in affabilitate et dulcedinem habendo atque condescensionem et compassionem similiter habendo, quia si affabiles et dulces et compatientes fratribus non fuerint, magis rumpunt quam proficiant, eo quod illum fratres magis pavescunt et horrescunt, quam diligant et velint obedire.

And on account of this, deans ought to be of good conduct in living well and in a holy manner, since if they do not maintain a good life, they shall harm rather than benefit others. They should furthermore have a good reputation for being friendly and pleasant, and similarly for having compassion and a willingness to reach down to others, since if they are not friendly, pleasant, and compassionate to the brothers, they will break rather than benefit them because the brothers will become alarmed and dread him rather than love and desire to obey him.

In eo vero, quod dicit qui sollicitudinem gerant [page 325] super decanias suas, in ista discretione duo intelliguntur: voluntas scilicet et discretio in providendo aliis.

The place, however, where he says let them take care [page 325] of their groups of ten should be understood in two separate ways, namely motive [voluntas] and discretion in providing for others.

Nam sunt alii, qui volunt alios juvare, sed tamen, quia nesciunt discretionem, nihil proficiunt. Et sunt alii, qui discretionem bonam habent, sed tamen non sunt ardentes et desiderantes in profectu aliorum.

For there are some who wish to help others, but nonetheless do not benefit them at all since they do not know discretion. And there are others who have good discretion, but nonetheless do not have the desire and passion to benefit others.

Sequitur: ₂in omnibus secundum mandata Dei et praecepta abbatis sui.

It follows: ₂In all matters according to the commandments of God and the orders of their abbot.

Bene dixit mandata Dei, ne tantum juxta mandata abbatis agerent, et non Dei. Nam sunt multi, qui Dei mandata parvipendentes sua mandata volunt perficere.

[St. Benedict] quite rightly said the commandments of God, lest they act only according to abbot’s commandments and not God’s. For there are many who, taking God’s commands lightly, wish to fulfill their own commandments.

Et iterum bene dixit et praecepta abbatis sui, ne secundum libitum suum quidquam agerent. Nam sunt alii, qui cum honorem vel potestatem accipiunt, nolunt ad imperium aliorum agere, sed secundum voluntatem suam. Et propterea, ne parvipenderent mandata Dei et obtemperarent imperiis sui abbatis, dixit Dei; et ne Dei mandatis obtemperantes contemnerent praecepta abbatis sui, subjunxit et praecepta abbatis sui. Jam vero si praecepta abbatis a mandatis Dei discordare videntur, tunc debent praeponderare causam, sicut superius diximus in IV° capitulo. [cf. Regula Benedicti, c. 4:63]

And again he quite rightly said and the orders of their abbot so that they not act according to whatever pleases them. For there are some who, although they accept honor and power, do not wish to act according to the command of another, but according to their own will. For this reason—that they not take lightly God’s commandments though obeying the commands of their abbot—he said of God; and so that they, while obeying to God’s commandments, not scorn the orders of their abbot, he added and the orders of their abbot. Now if the orders of the abbot, however, seem to be at variance with God’s commandments, then they ought to weigh the case, just in the way we said above in chapter four. [cf. Regula Benedicti, c. 4,63]

In hoc loco animadvertendum est, quia sex species quaerendae sunt in decanis juxta hoc capitulum: prima ut boni testimonii sint, i. e. affabiles et amabiles; secunda, ut habeant bonam et sanctam conversationem; tertia, ut ardentes sint in profectu animarum; quarta, ut discretionem habeant in corripiendo et admonendo; quinta, ut Dei mandatis obtemperando praecepta abbatis sui non contemnant, h. e. ut non per suum libitum aliquid faciant, nisi sicut ab abbate eis injunctum fuerit; sexta, ut obedientes abbatis praeceptis Dei mandata non negligant.

At this point it should be observed that six qualities should be sought among deans according to this chapter: first, that they are of good reputation (that is, friendly and pleasant [amabilis]); second, that they hold to a good and holy way of life; third, that they are passionate to be of benefit to other souls; fourth, that they have discretion in rebuking and admonishing others; fifth, that while obeying God’s commandments, they not scorn the orders of their abbot (that is, that they not do things through their own pleasure, unless it was enjoined on them by the abbot); sixth, that while obeying the abbot’s orders, they not neglect God’s commandments.

Illi enim decani eligendi sunt, qui haec sex bona habent; et si non inventus fuerit, qui haec omnia habuerit, sicut hoc capitulum dicit, creandus est, i. e. ab abbate docendus et admonendus est.

Indeed, they should be chosen deans who have these six good traits. And if no one is discovered who possesses all of the things that this chapter designates, he must be created; that is, he must be taught and prompted by the abbot.

Sequitur: ₃Qui decani tales eligantur, in quibus securus abbas partiatur onera sua, ₄et non eligantur per ordinem, sed secundum vitae meritum et sapientiae doctrinam.

It follows: ₃The men chosen as deans should be the sort with whom the abbot might share his burdens with confidence. ₄They should be chosen according to the merit of their lives and learning in wisdom, not for their rank.

Notandum est enim, quia in eo quod dixit: eligantur decani de [page 326] ipsis fratribus boni testimonii et sanctae conversationis, quasi frenum posuit abbati, ut non passim quis eligatur, sed ille, qui boni testimonii et sanctae conversationis est.

Indeed, it must be observed that since where he said, let deans be chosen from [page 326] its own brothers who are of good reputation and holy life, he placed a kind of restraint on the abbot so that not anyone could be chosen at random, but only that one of good reputation and holy life.

Et in eo quod dicit: qui sollicitudinem secundum mandata Dei et praecepta abbatis sui gerant, decanis posuit frenum, ut non aliud agant, nisi quod abbas jubet et Deus praecipit. In hoc facto manifeste claret, quia praecepta abbatis secundum mandata Dei debent esse. Nam si aliter fuerit, ille decanus aut abbatem aut Deum offendit; i. e. si voluerit mandata Dei attendere, tunc offendet abbatem; si autem abbatis voluntatem voluerit implere, tunc offendet Deum.

And where he says let them take care in all matters according to the commandments of God and the orders of their abbot, he placed a restraint on deans that they ought not carry out anything except what the abbot decrees and God orders. In this decree, it clearly illustrates that the orders of the abbot should be according to the commandments of God. For if that is not the case, then that dean will offend against either the abbot or God. That is, if he wishes to pay attention to God’s commandments, than he will offend against the abbot; but if he wishes to fulfill the abbot’s will, then he will offend against God.

Quod usque modo dixit S. Benedictus de decanis, praelibatio fuit. Hoc autem quod subjunxit, idem est, quod superius dixit. Bene dixit onera sua, et non honores, quia aliis praeesse pondus est oneris, non honoris.

What St. Benedict said up to this point was a foretaste. This phrase, however, which he added is the same thing as what he said earlier. He rightly said his burdens and not honors, since to be in charge of others is the weight of a burden, not of an honor.

In hoc loco, cum dicit securus, intuendum est, quia si una de supradictis sex speciebus defuerit decano, non potest abbas securus esse, i. e. si fuerit bonae conversationis et ardens et discretus et Dei et sui¹ praecepto obtemperans, et non fuerit boni testimonii, i. e. amabilis fratribus, non potest securus esse, quia magis rumpit quam aedificat.

In this place where he says with confidence it should be noted that if one of aforementioned six qualities should be lacking in a dean, the abbot cannot be confident. That is, if someone be of good life, passionate, discreet, and obedient to God’s commands and his, and not have a good reputation (that is, pleasant to the brothers), the abbot cannot be confident since that person breaks apart rather than builds up.

Hoc vero quod dicit meritum vitae et sapientiae doctrinam: sex superiores species continere potest.

This phrase, however, in which he says the value of their lives and learning in wisdom, can encompass those previous six qualities.

Et bene dixit non per ordinem, quia in tali ratione non est custodiendus ordo, sed etiamsi ultimus fuerit, ille eligendus est, qui dignus sit, sicuti de abbate dicit S. Benedictus. In hoc enim loco intuendum est, quia ille eligendus est, qui vitam bonam et sanctam habuerit et sapiens fuerit.

He also rightly said not for their rank, since in this kind of consideration rank does not need to be preserved. Rather, even if he were last, he who is worthy must be chosen, just as St. Benedict says about the abbot. For one must observe in this passage that he should be chosen who leads a good and holy life and is wise.

Jam si non potest talis inveniri, qui et vitam bonam et sanctam habuerit et sapientiam, ille eligendus est magis, qui vitam bonam sine sapientia habet, quam ille, qui sapientiam habet et non bonam vitam.

If such a person cannot already be found, one who leads a good life without wisdom should be chosen over one who has wisdom but not a good life.

Sequitur: ₅Quod si quis ex eis aliqua forte inflatus superbia repertus fuerit reprehensibilis, correptus semel et iterum atque tertio si emendare noluerit, ₆dejiciatur et alter in loco ejus, qui dignus est, subrogetur. ₇Et de praeposito [page 327] eadem constituimus.

It follows: ₅If perhaps one of these deans, puffed up by pride, should be found deserving of censure, and if he should refuse to amend after having been rebuked once, twice, and even a third time, ₆let him be removed and another who is worthy raised in his place. ₇And we decree the same thing concerning the prior.[page 327]

Nunc videndum est qua ratione S. Benedictus, cum dixit prius, decanos esse bonos septem habentes species, [et] nunc subjunxit: si quis ex eis aliqua forte inflatus superbia repertus fuerit reprehensibilis? si bonus est decanus, quomodo erit reprehensibilis?

Now it must be seen for what reason St. Benedict, after he had said earlier that deans be good, possessing the seven qualities, now has added: If perhaps one of these deans, puffed up by pride, should be found deserving of censure. If a dean is good, how will he be deserving of censure?

Cui respondendum est: pro duabus scil. causis dicit hoc, quia videlicet sunt multi, qui antequam accipiant honorem, videntur esse boni, quamvis diligant illud bonum, et post acceptum honorem inveniuntur mali atque superbi, eo quod non perseverent in ipso bono, sicut legitur de Saul, qui ante honorem visus est bonus et post acceptum honorem regni inventus est malus, eo quod non perseveravit in ipso bono, in quo antea bonus visus fuit; sive etiam ideo dixit hoc propter hypocritas, quia hypocritae fingunt se bonos esse, ut honorem accipiant, deinde accepto honore manifestant se in opere malos, sicut ante honorem fuerunt in corde.

To which one must answer: he evidently says this for two reasons. On one hand, there are clearly many who are seen as good before they accept an honor, but however much they might love that goodness, after accepting the honor are found to be evil and proud because they do not persevere in that same goodness. In just this way one reads about Saul, who before his honor was seen as good and after accepting the honor of kingship was found to be bad because he did not persevere in that goodness in which before he had been seen as good. On the other hand, [St. Benedict] also said this on account of hypocrites, since hypocrites pretend to be good in order to receive an honor and then, having received that honor, reveal themselves openly as evil in works, just as they were in their hearts before the honor.

Superbia inflatus, i. e. ex indignatione inflatus.

Being puffed up by pride, that is, puffed up from indignation.

Sciendum est, quia ista superbiae inflatio potest tam pro sua quam pro subjectorum culpa descendere.

It should be known that this puffing up of pride can derive as much through his own fault as through the fault of those subject to him.

In hoc enim loco notandum est, quia decanus, cum peccat in decania sua, aliter debet corrigi, aliter vero debet corrigi, si ipse peccat.

For it must be observed in this passage that the dean should be rebuked in one way when he sins against his group of ten, but should be rebuked in another way if he sins by himself.

V. gr. invenitur de sua decania negligens, i. e. quia non est sollicitus de suis subditis, quia, si suus subditus negligentiam fecit, [et] ille neglexerit emendare; iste talis debet prius secrete semel et secundo admoneri; si iterum inventus quis subditus ejus in negligentia fuerit, et ille neglexerit illum tunc corrigere, corripiendus est ille decanus publice pro hoc usque tertia vice. Quod si post tertiam vicem ejus subditus inventus fuerit in negligentia, ex hoc debet ille decanus tunc dejici ab illa sua decania.

For example, he is found to be neglecting his group of ten—that is, that he is not solicitous of those under him in such a way that if someone under him was negligent, he neglected to rebuke that person. At first that sort of dean should be admonished privately once and also a second time. If anyone under him once again is found to be negligent and the dean then neglects to rebuke him, let that dean be publicly rebuked for this even a third time. But if after the third time the one under his charge should be found negligent, then that dean should on that account be removed from his group of ten.

Si autem in se inventus fuerit negligens, v. gr. si fuerit gulosus aut in aliquo vitio deprehensus male respondens, iste talis pro hoc peccato admoneatur semel et iterum; jam tertia vice publice admoneatur.

If, however, he is discovered to be negligent concerning himself—for example, if he is a glutton or, having been caught in some other vice, answers wickedly—let that sort of dean be admonished for that sin once and then again, and then also warned a third time publicly.

Hoc autem intuendum est, quia si alius monachus inventus fuerit in peccato in quarta vice, excommunicatus debet esse; ille vero decanus dejici debet pro culpa subditorum; pro sua videlicet culpa non debet in quarta vice dejici, si aliis [page 328] sollicitus est, sed per regularem disciplinam, h. e. per sex gradus duci, i. e. usque ad orationem; post vero debet dejici de decania sua; deinde postea si inventus fuerit in illo peccato, tunc expellatur, sicut in capitulo de praeposito judicat, quia dicit: eadem et de praeposito constituimus.

It, however, should be observed that if another monk were found in sin a fourth time, he should be excommunicated, but the dean should be removed on account of the fault of those under him. For his own fault, evidently, he should not be removed the fourth time if he is solicitous of others, [page 328] but rather led through the regular discipline—that is, to be led the six steps up to prayer. Yet he should be removed from his group of ten, if afterwards he is discovered in that sin; then let him be expelled just as [St. Benedict] declares in the chapter about the prior, since it says, we decree the same thing concerning the prior.

Hoc etiam intuendum est, quia ille circa ita debet agere.

It likewise should be observed that the dean ought to act in this way concerning such matters.

V. gr. invenit fratrem in negligentia semel, debet admonere semel, et iterum secundo secrete, tertia vero vice debet ire ad abbatem ille circa et dicere: ‘Pater, inveni talem fratrem duabus vicibus in negligentia et admonui illum secrete duabus vicibus: nunc vero inveni illum tertia vice in eodem peccato’.

For example, he finds a brother negligent once; he should admonish him once and again a second time in private, but the third time he should go to the abbot about him and say, ‘Father, I found such and such brother negligent twice, and I warned him privately twice. Yet now I have found him a third time in the same sin.’

Tunc abbas debet vocare illum fratrem ad se et debet illi dicere: ‘Quare jam tantis vicibus inventus in negligentia non emendasti?’

Then the abbot ought to call that brother to him and should say to him, ‘Why, having been found negligent so many times already, have you not amended?’

Si ille dixerit: ‘mea culpa’, tunc si voluerit abbas illi parcere, potest. Si autem talis fuerit ejus negligentia, ut non possit parci, debet illi dicere: ‘Cras in capitulo, si mihi non occurrerit in memoriam, tu pete veniam et judicium regulare suscipe’. Deinde venit in capitulum ille frater petens veniam. Deinde dicit illi abbas surgere.

If that one says, ‘It is my fault,’ then the abbot can show mercy to him if he wishes. If, however, his negligence was such that he cannot be shown mercy, he should say to him, ‘Tomorrow in chapter, if it slips my mind, beg for pardon and receive the regular sentence.’ Next that brother goes into chapter begging for pardon. Next the abbot should tell him to rise.

Tunc dicit illi abbas: ‘Quid fecisti? quae est causa tua?’ Ille vero respondit dicens: ‘Mea culpa; inventus sum in negligentia duabus vicibus et fui inde correptus similiter duabus vicibus, et mea culpa: non emendavi. Nunc quia non emendavi, volo suscipere judicium regulare’.

Then the abbot says to him, ‘What did you do? What is your reason for this?’ The brother responds, ‘It is my fault. I was found in negligence twice and thereupon I was likewise rebuked twice and—it is my fault—I did not amend. Now, since I did not amend, I wish to receive the regular sentence.’

Ille vero abbas respondens dicit: ‘In quantum negligentiam fecisti, nobis displicet; in quantum vero nunc petis judicium accipere regulare, placet nobis. Nunc vero vis emendare?’ Ille vero dicit: ‘Volo Domino juvante, et corripit illum publice’.

The abbot responds, ‘Inasmuch as you have been negligent, we are displeased, but inasmuch as you now ask to accept the regular sentence, we are pleased. Now truly do you wish to amend?’ He says, ‘I so wish, the Lord’s help.’ And he rebukes him publicly.

Post vero si inventus fuerit in ipsa negligentia, debet ille abbas habere ad consilium illos seniores, quos superius diximus, quantis diebus dignus sit poenitentiae subjacere, vel quam magna poenitentia debet esse. Deinde debet ille abbas venire in capitulum et ille frater, et debet dicere: ‘Fratres boni, quid vobis videtur de illo fratre, qui nunc in tantis vicibus correptus non est emendatus? placet, ut tali poenitentia sit dignus? Quid vobis videtur, dicite omnes’.

If, however, afterwards he should be found in the same negligence, the abbot should take counsel with those seniors (whom we discussed earlier) concerning how many days of penance it is fitting to impose, or how great the penance ought to be. Then the abbot should come into chapter and to the brother, and he should say, ‘Good brothers, how does it seem to you concerning that brother who has not amended now, although rebuked so many times? Do you agree that such a penance is fitting? Let everyone say how it seems to you.’

Dicit quis: ‘Misericordiam considerate in illo, quia infirmitate [page 329] tenetur’. Tunc ille abbas dicit: ‘Suscipiat hoc judicium, quod diximus, post vero considerabimus ejus infirmitatem’.

Someone says, ‘Consider having mercy on him, since he is held fast by infirmity.’ [page 329] Then the abbot says, ‘Let him receive this sentence that we have said, but after we consider his infirmity.’

Postea vero interrogat abbas illum fratrem, qui illum fratrem infirmum dixit esse, qua infirmitate tenetur.

Afterwards, however, the abbot asks that brother who said the first brother was infirm, by what infirmity he is held fast. 

Si autem dicit illi talem infirmitatem, ut verum sit, tunc debet misericordiam facere pro infirmitate. Si autem ille frater non dixit verum, et considerat illius fratris qualitatem, tunc si cognoverit levem esse, corripit etiam illum pro hoc, ut altera vice ita non agat.

If, on one hand, he tells about an infirmity that is real, then he should have mercy on account of that infirmity. On the other hand, if that brother did not speak the truth, then, reflecting on the character of that brother, if the abbot should know him to be unreliable, he rebukes that brother as well for this so that he not act this way another time.

Hoc notandum est, quia sicut ille, qui secrete peccat, in quarta vice debet excommunicari, eo quod semel et his secreta culpa fuit, secrete admonendus est, tertia vero vice publice arguendus, ita ille, qui publice peccat in secunda vice excommunicandus est, eo quod, cum publice peccavit, in ipsa prima vice publice arguendus est.

It should be noted that just as the one who sins privately should be excommunicated on the fourth time—since on one and another occasion, his fault being private to himself, he should be privately warned, but on the third time he should be accused publicly—so therefore he who sins publicly should be excommunicated on the second occasion, because when he has sinned publicly, he should be accused publicly that first time.

Ac per hoc sicut illa quarta vice est secrete peccanti, ita secunda efficitur isti qui publice peccavit.

For this reason, the second time has the same effect for the one who has sinned publicly as the fourth time does for the one sinning privately.

Nunc videndum est, quomodo eadem sit in praeposito, cum decanum tribus vicibus praecipit corripi, quarta vero vice dejici, et praepositum quater vicibus corripi, quinta expelli?

Now it must be seen how is it the same for the prior, since he orders that the dean be rebuked three times but removed the fourth time, and the prior to be rebuked four times but removed the fifth time?

Cui respondendum est: non eadem dicit in numero correptionis, quia decanus ter et praepositus quater debet corripi, sed ut cognoscas, quando pro sua culpa debet dejici, et quando pro subjectorum.

This is answered: he does not say the same concerning the number of rebukes, since the dean should be rebuked three times and the prior four, but so that you understand when he should be removed for his own fault and when for that of those under him.

Pro subjectorum tam decanus quam praepositus, sicut hic narrat, dejiciendi sunt, si non sunt solliciti de negligentiis eorum et emendare eas studuerint, in quantum possibilitas ipsorum fuerit.

The dean just as much as the prior should be removed for the faults of those under them, just as [St. Benedict] relates, if they are not solicitous concerning their negligences and do not strive to correct them insofar as it is possible.

Hoc intuendum est, quia decanorum officium est, custodire subditos; et si per suam admonitionem non possunt corrigere, tunc debent nuntiare abbati; aut si abbas ibi non fuerit, illi, qui in loco ejus est constitutus, est nuntiandum, [et] quia ille qui in loco ejus constitutus est, debet publice arguere aut excommunicare. Et sicut de decanis diximus, ita etiam intelligendum est de circatoribus.

It should be observed that the duty of the deans is to keep watch over those under them. And if they cannot correct them through their admonitions, then they should report to the abbot or, if the abbot is not there, the one appointed in his place should be notified and that one should publicly accuse and excommunicate. And what we said about the deans also should be understood for the circators.

Minor congregatio est duodecim monachi, major vero viginti aut triginta sive quadraginta aut eo amplius. Notandum est enim, quia quod dixi: decanus pro suae decaniae culpa debet expelli, manifestatur in hoc capitulo de decano, in quo dicitur; quique decani, si ex eis aliqua [page 330] forte quis inflatus superbia repertus fuerit reprehensibilis, correptus semel et iterum, atque tertio si non emendaverit, dejiciatur.

A smaller community is twelve monks, but a larger twenty, thirty, forty, or more. It should be noted moreover that what I said—the dean should be expelled for the fault of his group of ten—is made clear in this chapter about the dean, in which it is said: If perhaps any of these deans, [page 330] puffed up by pride, should be found deserving of censure, and if he should refuse to amend after having been rebuked once, twice, and even a third time, let him be removed.

Quod enim dixi, ut pro sua negligentia debeat admoneri per gradus, manifestatur in capitulo praepositi, ubi dicitur: Admoneatur verbis usque quater; si non emendaverit, adhibeatur ei correptio disciplinae regularis; quod si neque sic correxerit, tunc dejiciatur de ordine praepositurae et rel. [Regula Benedicti, c. 65.18-20]

Regarding this, I have said that for his personal negligence he ought to be warned step by step, as is made clear in the chapter on the prior, where it is said, Let him be warned verbally up to four times; if he does not amend, the reproof of regular discipline should be applied to him. But if he will not be corrected in this way, then let him be removed from the rank of prior etc. [Regula Benedicti, c. 65.18-20].

Quia S. Benedictus dixit: eadem et de praeposito constituimus, ideo sibi invicem istae sententiae concinnant.

Since St. Benedict said, we decree the same thing concerning the prior, therefore these rulings frame each other.

Et hoc notandum est: cum ad orationem ventum fuerit, tunc dejici debet sive decanus sive praepositus pro sua culpa, et postea effectus improbus, si vult abbas, aut flagellum aut castigatio corporalis illi adhibeatur.

And this should be observed: when he has come to prayers, then he (whether dean or prior) should be removed for his fault, and afterwards, his wickedness having been shown, whipping or corporal punishment can be used on him if the abbot wishes.

Castigatio quippe corporalis est aut flagellum aut nimium jejunium; nam oratio non est castigatio corporalis.

Corporal punishment, of course, is either whipping or very severe fasting, for prayer is not a corporal punishment.

Forte dicit aliquis: ‘Quare pro decaniae culpa dejici debet in quarto gradu, et pro sua culpa post orationem?’

Perhaps someone says, ‘Why should he be removed on account of the fault of the group of ten in the fourth step, and on account of his own fault after the step of prayer?'

Cui respondendum est: ‘Ideo pro decaniae culpa post secundum dejici debet quia majus periculum est, si diu negligentia subditorum non fuerit correcta. Nam pro sua culpa potest exspectari, quia quamvis diu sibi est malus, tamen aliis bonus potest esse’.

To which it is replied, ‘He should be removed for the fault of his group of ten after the second because it is a greater danger if the negligence of those under him is not corrected for a long while. In contrast, one can wait and hope in regard to his own fault, since however much he is bad to himself over a long time, he still can be good to others.’