-
-
-
-
- II
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- RULE OF ST. AUGUSTINE
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- Commentary
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-
- I. Fraternal
Unity in God
- 1
- Let us love God above all things,
dearest brothers, then our neighbor, for these are the chief
- commandments given to us. These
are the precepts which we order you who live in the monastery to observe.
-
- 2.
- The first purpose for which you have
come together is to live in unity in the house[2] and to be
of one mind and one heart on the way to God.[3]
-
- The sharing of property
-
- 3.
- Do not call anything your own, but
hold all that you have in common. And let distribution of food and clothing be
made by your superior[4] - not to all alike, because all have
not the same strength, but to each one according to his needs. For thus you read
in the Acts of the Apostles: "But they had all things in common . . . and
distribution was made to each, according as anyone had need."[5]
-
- 4.
- When those who owned something in the
world come to the monastery, let them place it willingly in common.
-
- 5.
- But those who had nothing may not seek
in the monastery what they could not have in the world. However, if their health
demands it, they shall be given whatever they need, even though in the world
their poverty was so great that they lacked even necessities. Let them not,
however, consider themselves happy because they have found food and clothing
which they could not find elsewhere.
-
- The humility necessary for fraternal
community
-
- 6.
- Let them not become proud because they
associate ·with those they did not dare to approach in the world. But let them
raise their hearts to heavenly things,[6] not seeking the
vanities of the world. Otherwise our monasteries will prove an advantage to the
rich but a hindrance to the poor if the rich are humbled there, and the poor
become proud.
-
- 7.
- Furthermore, those who held some
position of honor[7] in the world shall not look down upon
the confreres who have come into this holy society from a life of poverty. Let
them glory in their brotherhood with the poor, rather than in the dignity of
their rich parents. And let them not become proud because they have given the
community some of their wealth, lest their pride in sharing it with the
monastery be greater than if they had enjoyed it in the world. For every other
kind of sin is concerned with the commission of evil deeds; but pride infects
even good works in order to destroy them. And what use is there in giving
generously to the poor, even becoming poor oneself,[8]
miserable soul is made prouder in despising riches than it was in possessing
them?
-
- 8.
- Therefore, let all live together in
harmony and love. And, in each other,[9] honor God, whose
temples you have become."[10]
-
- II Prayer
-
- 1.
- Be zealous in prayer at the hours and
times appointed.[11]
-
- 2.
- In the oratory, let no one do anything
except that for which it was set apart, from which also it has its name.
Therefore, if any of the confreres, even outside the hours appointed for prayer,
wish to pray there during their free time, they should not be disturbed by
others, who think they have something else to do there.
-
- 3.
- When you pray to God in psalms and
hymns, ponder in your hearts what your lips are saying.
-
- 4.
- Sing only what is appointed to be
sung. Moreover, do not sing what is not prescribed to be sung.
-
- III Food and
Abstinence
-
- 1.
- Subdue the flesh by fasting and
abstinence from food and drink as much as your health permits. However, if
someone cannot fast, let him take no food outside the hours for meals unless he
is sick.
-
- 2.
- From the time you come to the table,
until you leave, listen to the customary reading without noise or strife. Nor
let your mouth only take in food, but let your ears also hunger for the word of
God.[12]
- If those who are weak because of their
former mode of life are given different food from the others, this should not
offend the others, nor should this appear unjust to those whom a different
upbringing has made stronger. Neither should they consider those others more
fortunate because they receive something which they themselves do not receive.
But rather, let them consider themselves fortunate in bearing privations which
the others cannot bear.
-
- 4.
- And if those who have entered the
monastery from a more refined way of life are provided with any food, or
clothing, or bedding, which the stronger (and therefore the more fortunate)
confreres do not receive, these latter must consider how much those others have
already given up of their former life in the world, although they have not yet
attained to the frugality of life practiced by the stronger confreres. Nor
should they all desire to have what they see granted to a few - not as a mark of
honor, but out of consideration. This would be a sorry reversal if the poor be
spoiled in the monastery, where, as far as possible, the rich should learn to
bear privations.
-
- 5.
- Again, as those who are sick must take
less food, for fear of increasing their illness, so, while recovering, they
should receive what will quickly restore their strength, even if they were
extremely poor in the world. Their recent illness gives them the same claim that
the rich have from their former mode of life. But when they have recovered their
former strength, let them return to their happier way of life, which is more
befitting the servants of God the more they are able to do without. Nor should
they continue to desire the same food when they are well which was necessary
when they were sick. They should consider themselves richer who are more able in
bearing privations. It is better to lack a little than to have too much.
-
- IV Conduct and
Fraternal Correction
-
- Please God, Who Dwells in You, by Your
Conduct
-
- 1.
- Do not be conspicuous in your manner
of dress. Do not seek to please by your apparel but by your conduct.
-
- 2.
- Whenever you leave the monastery, go
together; when you reach your destination, remain together.
-
- 3.
- In your walk, in your posture, in your
actions, let there be nothing that may appear offensive to others, but only what
befits your holy vocation.
-
- 4.
- Although your glance may perhaps fall
upon a woman, you should not fix your gaze. It is not forbidden to see women
when you go out, but it is wrong to desire them or wish to be desired by them.[13]
For concupiscence of the flesh is mutually aroused not only by affectionate
touches but also by looks. And do not say that you have a pure soul if you have
an impure eye, because the unchaste eye is the sign of the unchaste soul. And
when unchaste souls speak in mutual glances without any words being spoken and
take delight in their passion for each other, then chastity flees from their
souls even though their bodies are not defiled by unclean actions.
-
- 5.
- And when a man fixes his gaze upon a
woman and likes to have her gaze rest upon him, let him not think he is
unobserved by others - he is certainly seen and by those he does not imagine are
watching. And even though his act is secret and not seen by men, what will he do
about that Witness from above from Whom nothing can be concealed?[14]
Or is it thought that He does not see because He is looking on with a patience
befitting His wisdom? Let the religious man fear to displease God, which will
prevent him from seeking to please a woman sinfully.[15] Let
him remember that God sees all things, lest he desire to look upon a woman
sinfully. The fear of the Lord is recommended in this very matter, where it is
written: "An abomination to the Lord is he who fixes his gaze.[16]
-
- 6.
- Therefore, when you are together in
the church, or wherever women are present, mutually safeguard your purity. For
God, who dwells in you,[17] will thus protect you by your
mutual vigilance.
-
- Fraternal Correction
-
- 7.
- And[18] if you
notice in any confrere this immodesty of the eye of which I speak, admonish him
at once, so that his initial fault will not grow worse but rather be corrected
without delay.
-
- 8.
- But if, after this warning, you see
him repeating the same offense on any other day, then whoever has discovered
this must report him as one wounded and in need of healing. But first the
offense should be pointed out to two or three so that he may be convicted on the
testimony of two or three witnesses and be corrected with due severity. And you
must not think that you are uncharitable when you point this out. On the
contrary, you are not blameless if by your silence you permit your brothers to
be lost when you might have corrected them by pointing out their offenses. For
if your brother had a bodily wound which he wanted to hide because he feared the
cure, would it not be cruel of you to keep silent, and a kindness to make it
known? How much greater then is your obligation to manifest his spiritual wound,
lest he become more corrupt in his heart.
-
- 9.
- However, before his conduct is made
known to others by whose testimony he is to be convicted if he denies the
charge, let the confrere who fails to amend after due warning be reported to the
superior in the hope that being privately corrected his fault need not be made
public. But if he denies it, then other witnesses must be employed, so that
before the whole community he may not be accused by merely one witness but
convicted on the testimony of two or three.[19] When
convicted he must submit to the corrective punishment imposed by the judgment of
the superior or the priest in whose jurisdiction the matter falls. If he refuses
to submit to this punishment, even if he does not leave of his own accord, let
him be expelled from your society. For even this is not done out of cruelty but
from compassion, to prevent his contagious corruption from ruining many others.
-
- 10.
- And Let what I have said about not
fixing one's gaze be diligently and faithfully observed in discovering,
admonishing, pointing out, proving, and punishing all other sins - with love for
men and hatred for sin.
-
- 11.
- When anyone has gone so far in
misconduct as to have received letters secretly from anyone or any gifts,
whatsoever, if he confesses this of his own accord. pardon him and pray for him.
But if he is detected and proven guilty, let him be severely corrected according
to the judgment of the priest or superior.
-
- V. The Care of
Things field in Common and the Care of the Sick.
-
- Outer Garments and the Interior
Garment of Charity
-
- 1.
- Let your clothing be kept in one place
under the care of one or two, or as may be needed to keep them aired out and
thus prevent injury from moths. And as you have your food from one pantry, so
you should be clothed from one vestry. If possible, do not be concerned what
clothing is to be worn by you at the change of seasons, whether one receives
again just what he had put away, or what another had worn, as long as no one is
denied what he needs.[20] If, however, contentions and
murmuring arise among you because someone complains that he has received worse
clothing than he had put away, or that it is beneath his dignity to be dressed
as his confrere was dressed, this should prove to you how lacking you are in
holy and interior adornment of heart[21] while you quarrel
about the dress of the body. But if your weakness be tolerated, and each one
receives again just what he had put away, let everything you put away still be
kept in one place under common custodians.
-
- 2.
- And thus, no one shall do anything for
himself alone, but ail your work shall be for the community, done with more
constant diligence than if each one worked for his own profit. For, charity (of
which it is written that "it is not self-seeking")[22]
is to be understood thus: It prefers the common good to the interests of the
individual, not personal interests to the common good. And therefore, the more
you care for the interests of the community before your own interests, the more
you may know that you have made progress; thus, every passing need will be
topped by love, which lasts forever.[23]
-
- 3.
- It follows therefore, that if anyone
brings gifts of clothing or other articles regarded as necessary to his sons, or
to others in some way connected to him, who live in the monastery, these gifts
must not be received secretly, but shall be under the authority of the superior,
so that, placed in the common store, they may be given to those who need them.[24]
-
- 4.
- Let your clothing be washed either by
yourselves or by a laundry, according to the arrangement of the superior, lest
too great a desire for clean garments become the cause of interior stains on the
soul.
-
- 5.
- Bathing of the body also, as required
by the needs of health, should by no means be denied. Lt this be done without
grumbling for medical reasons; so that even if a confrere is unwilling, at the
command of his superior, he must do what is necessary for his health. However,
should a confrere desire to bathe when perhaps it would not be good for him, he
should not give in to his desire. Sometimes a thing is actually harmful although
it is considered beneficial because it is pleasant.
-
- 6.
- Finally, if a servant of God is
afflicted with some hidden ailment, whatever he says about his affliction should
be believed without hesitation. But if it is not certain thyat the remedy he
desires would be good for him, let a doctor be consulted.
-
- 7.
- If it is necessary to go to the public
baths, or to any other place, not less than two or three should go together. And
he who must leave the house must go with those whom the superior shall
designate, not with whomever he wishes.
-
- 8.
- The care of the sick, whether during
their convalescence or when suffering from some weakness without any sign of
fever, shall be entrusted to somewone who can secure from the pantry whatever he
sees that each patient needs.
-
- The Office of Administering the Common
Goods
-
- 9.
- Those who are placed in charge of the
pantry, or of clothing, or of books, should serve their confreres without
grumbling.
-
- 10.
- Books should be requested at a fixed
hour each day. Those who demand them outside this hour may not receive them.
-
- 11.
- On the other hand, those in charge of
clothing and shoes should give these things out promptly to those who need them.
-
-
- VI. Seeking
Pardon and Forgiving Offenses
-
- 1.
- Either do not have quarrels, or if
they begin, put a stop to them at once, lest anger grow into hatred and make a
beam out of a splinter,[25] and make the soul a murderer.
For thus you read, "Everyone who hates his brother is a murderer."[26]
-
- 2.
- If anyone has injured another by
insulting, abusive, or even incriminating language, let him remember to make
satisfaction as soon as he can for the wrong he has done, and he who has been
injured must forgive without further controversy. And if both have injured each
other, they must mutually forgive their trespasses for the sake of your prayer[27]
which should be the more sincere the more frequently you repeat them. The man
who is frequently tempted to anger yet who hastens to beg forgiveness of the one
he has injured is better than the man who is more slow to anger but who is too
slow to beg forgiveness. The confrere who never wishes to beg forgiveness, or
who does not do it from his heart[28] does not belong in the
monastery, even though he is not put out. Be sparing, therefore, in the heart,
use of harsh words. If they have escaped your lips, let those same lips be
prompt to heal the wounds they have made.
-
- 3.
- When the need of discipline forces you
to use harsh words in correcting those who are subject to you, and you feel you
have been too harsh, you are not required to beg forgiveness of them, lest the
authority of him who must rule be lessened in the eyes of those who must be
subject, while too much attention is given to humility. But ask forgiveness from
the Lord of all, who knows how much you love even those whom you correct too
severely. However, your love for one another must be spiritual, not carnal.
-
- VII. The
Obedience Due to Prelates and Their Office
- 1.