Page:Catholic Encyclopedia, volume 2.djvu/500

 BENEDICT

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BENEDICT

death his disciples may "deserve to become par- takers of Christ's kingdom". In chapter i are de- fined the four principal kinds of monks: (1) Cenobites, those living in a monastery under an abbot; (2) Anchorites, or hermits, living a solitary life after long probation in the monastery; (3) Sarabaites, Jiving by twos and threes together, without any fixed rule or lawfully constituted superior; and {4) Gyrovagi, a species of monastic vagrants, whose lives, spent in wandering from one monastery to another, only served to bring discredit on the mo- nastic profession. It is for the first of these classes, as the most stable kind, that this Rule is written. Ch. ii describes the necessary qualifications for an abbot and forbids him to make distinction of persons in the monastery except for particular merit, warning him at the same time that he will be answerable for the salvation of the souls committed to his care. Ch. iii ordains the calling of the bretliren to council upon all affairs of importance to the community. Ch. iv summarizes the duties of the Cliristian life under seventy-two precepts, which are called the "Instruments of good works" and are mainly Scriptural either in letter or spirit. Ch. v prescribes prompt, cheerful, and absolute obedience to the superior in all things lawful, which obedience is called the first degree of humility. Ch. vi deals with silence, recommenditig moderation in the use of speech, but by no means prohibiting profitable or necessary- conversation. Ch. vii treats of humility, which virtue is divided into twelve degrees or steps in the ladder that leads to heaven. They are: (1) fear of God; (2) repression of self-will; (3) submi-ssion of the will to superiors; (4) obedience in hard and difficult matters; (5) confession of faults; (6) acknowleiig- ment of one's own worthlessness; (7) preference of others to self; (8) avoidance of singularity; (9) speak- ing only in due season; (10) stifling of unseemly laughter; (11) repression of pride; (12) exterior hu- mility. Ch. ix-xix are occupied with the regulation of the Divine Office, the opus Dei to which "nothing is to be preferred", or Canonical Hours, seven of the day and one of the night. Detailed arrangements are made as to the number of Psalms, etc., to be re- cited in winter and summer, on Sundays, week- days. Holy Days, and at other times. Ch. xix em- phasizes the reverence due to the presence of God. Ch. XX directs that prayer in common is to be short. Ch. x.xi provides for the appointment of deans over every ten monks, and prescribes the manner in which they are to be chosen. Ch. xxii regulates all matters relating to the dormitory, as, for example, that each monk is to have a separate bed and is to sleep in his habit, so as to be ready to rise without delay, and that a light shall burn in the dormitory through- out the night. Ch. xxiii-x.xx deal with offences against the Rule and a graduated scale of penalties is provided: first, private admonition; next, public reproof; then separation from the brethren at meals and elsewhere; then scourging; and finally expulsion; though this last is not to be resorted to until every effort to reclaim the offender has failed. And even in this last case, the outcast must be received again, should he so desire, but after the third expulsion all return is finally barred. Ch. xxxi and xxxii order the appointment of a cellarer and other officials, to take charge of the various goods of the monastery, which are to be treated with as much care as the consecrated vessels of the altar. Ch. xxxiii forbids the private possession of anything without the leave of the abbot, who is, however, bound to supply all necessaries. Ch. xxxiv prescribes a just distribution of such things. Ch. x.xxv arranges for the service in the kitchen by all the monks in turn. Ch. xxxvi and xxxvii order due care for the sick, the old, and the young. They are to have certain dispensations from the strict Rule, chiefly in the matter of food.

Ch. xxxviii prescribes reading aloud during meals, which duty is to be performed by such of the bretlu'en, week by week, as can do so with edification to the rest. Signs are to be used for whatever may be wanted at meals, so that no voice shall interrupt that of the reader. The reader is to have his meal with the servers after the rest have finished, but he is allowed a little food beforehand in order to lessen the fatigue of reading. Ch. xx.xix and xl regulate the quantity and quality of the food. Two meals a day are allowed and two dishes of cooked food at each. A pound of bread also and a hemina (probably about half a pint) of wine for each monk. Flesh- meat is prohibited except for the sick and the weak, and it is to be always within the abbot's power to increase the daily allowance when he sees fit. Ch. xli prescribes the hours of the meals, which are to vary according to the time of year. Ch. xlii enjoins the reading of the "Conferences" of Cassian or some other edifying book in the evening before Compline and orders that after Compline the strictest silence shall be observed until the following morning. Ch. xliii-xlvi relate to minor faults, such as coming late to prayer or meals, and impose variovis penalties for such transgressions. Ch. xlvii enjoins on the abbot the duty of calling the brethren to the "work of God" in choir, and of appointing those who are to chant or read. Ch. xlviii emphasizes the importance of manual labour and arranges the time to be de- voted to it daily. This varies according to the season, but is apparently to be never less than about five hours a day. The times at which the lesser of the "day-hours" (Prime, Terce, Sext, and None) are to be recited control the hours of labour somewhat, and the abbot is instructed not only to see that all work, but also that the employments of each are suited to their respective capacities. Ch. xlix treats of the observance of Lent, and recommends some voluntary self-denial for that season, with the abbot's sanction. Ch. 1 and 11 contain rules for monks who are working in the fields or travelling. They are directed to join in spirit, as far as possible, with their brethren in the monastery at the regular hours of prayers. Ch. Iii commands that the oratory be used for purposes of devotion only. Ch. liii is concerned with the treatment of guests, who are "never wanting in a monastery" and who are to be received "as Christ Himself". This Benedictine hospitality is a feature which has in all ages been characteristic of the order. The guests are to be met with due courtesy by the abbot or his deputy, and during their stay they are to be under the special care of a monk ap- pointed for the purpose, but they are not to associate with the rest of the community except by special permission. Ch. liv forbids the monks to receive letters or gifts without the abbot's leave. Ch. Iv regulates tfie clothing of the monks. It is to be sufficient in both quantity and quality and to be suited to the climate and locality, according to the discretion of the abbot, but at the same time it must be as plain and cheap as is consistent with due economy. Each monk is to have a change of gar- ments, to allow for washing, and when travelling shall be supplied with clothes of rather better quality. The old habits are to be put aside for the poor. Ch. Ivi directs that the abbot shall take his meals with the guests. Ch. Ivii enjoins humility on the craftsmen of the monastery, and if their work is for sale, it shall be rather below than above the current trade price. Ch. Iviii lays down rules for the ad- mission of new members, which is not to be made too easy. These matters have since been regulated by the Church, but in the main St. Benedict's out- line is adhered to. The postulant first spends a short time as a guest; then he is admitted to the novitiate, where, under the care of the novice-master, his vocation is severely tested; during this time be