OF ST. BENEDICT
in concordance with the
Declaration
The 1949 Edition : Translated by Rev. Boniface Verheyen, OSB of St.
Benedict's Abbey, Atchison, Kansas
Declaration of the General Chapter of the Cistercian
Order on the essential elements of cistercian life
today (2000)
PROLOGUE
Pr 1-7
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isten, O my son, to the precepts of thy master, and incline the ear of
thy heart, and cheerfully receive and faithfully execute the admonitions of thy
loving Father, that by the toil of obedience thou mayest return to Him from
whom by the sloth of disobedience thou hast gone away.
To thee, therefore, my speech is now directed, who, giving up thine own
will, takest up the strong and most excellent arms of obedience, to do battle
for Christ the Lord, the true King.
In the first place, beg of Him by most earnest prayer, that He perfect
whatever good thou dost begin, in order that He who hath been pleased to count
us in the number of His children, need never be grieved at our evil deeds. For
we ought at all times so to serve Him with the good things which He hath given
us, that He may not, like an angry father, disinherit his children, nor, like a
dread lord, enraged at our evil deeds, hand us over to everlasting punishment
as most wicked servants, who would not follow Him to glory.
Declaration
art.1-2
1.
We, the members of the General Chapter gathered together for the appropriate
renewal of our Order, after duly deliberating and seeking advice, and having
also examined the reports from the consultation of all the members of our
Order, have decided to set down above all the essential elements of our
vocation and way of life so that we might in some manner establish the
foundations for the entire work of renewal. In this Declaration, therefore, we
wish to set forth sincerely and honestly what we propose for ourselves as
appropriate renewal, what goals we wish to achieve, and how we will strive to
achieve them.
2. In our Declaration, however, we do not wish to
preclude further reflections or new solutions, for future generations of
Cistercians will have the right and the duty to find apter and better forms of
the monastic life, no less than the Cistercian Founding Fathers in the twelfth
century or the subsequent generations.
For we truly follow the Founding Fathers of "Novi Monasterii"
if we do not cease searching out the ways and means by which we can live our
vocation ever more fully according to the will of God.
Pr 8-20
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et us then rise at length, since the Scripture arouseth us, saying:
"It is now the hour for us to rise from sleep" (Rom 13:11); and
having opened our eyes to the deifying light, let us hear with awestruck ears
what the divine voice, crying out daily, doth admonish us, saying: "Today,
if you shall hear his voice, harden not your hearts" (Ps 94[95]:8). And
again: "He that hath ears to hear let him hear what the Spirit saith to
the churches" (Rev 2:7). And what doth He say? -- "Come, children,
hearken unto me, I will teach you the fear of the Lord" (Ps 33[34]:12). "Run
whilst you have the light of life, that the darkness of death overtake you
not" (Jn 12:35).
And the Lord seeking His workman in the multitude of the people, to whom
He proclaimeth these words, saith again: "Who is the man that desireth
life and loveth to see good days" (Ps 33[34]:13)? If hearing this thou
answerest, "I am he," God saith to thee: "If thou wilt have true
and everlasting life, keep thy tongue from evil, and thy lips from speaking
guile; turn away from evil and do good; seek after peace and pursue it"
(Ps 33[34]:14-15). And when you shall have done these things, my eyes shall be
upon you, and my ears unto your prayers. And before you shall call upon me I
will say: "Behold, I am here" (Is 58:9). What, dearest brethren, can
be sweeter to us than this voice of the Lord inviting us? See, in His loving
kindness, the Lord showeth us the way of life.
Declaration
art.11
Our efforts should always we rooted in the truth and reality of life. For this reason we want in this Declaration always to have before our eyes the facts, possibilities, needs, and tasks of our confreres and communities, as well as the life of the Church and the world today.
This understanding of reality hardly means the acceptance or approval
of the imperfections and vices of the present situation, as if, content with
the common and banal reality, we did not want to reach toward better
things. We rightly reject this as
contrary to the essence itself of religious life, to the zeal for the life of
perfect charity. On the other hand, we
clearly understand that the ideals and goals, although sublime, are of no value
if the men to whom they are proposed can not freely and, indeed, willing adopt
them and effectively carry them out.
Pr 21-38
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herefore, having our loins girt with faith and the performance of good
works, let us walk His ways under the guidance of the Gospel, that we may be
found worthy of seeing Him who hath called us to His kingdom (cf 1 Thes 2:12).
If we desire to dwell in the tabernacle of His kingdom, we cannot reach
it in any way, unless we run thither by good works. But let us ask the Lord
with the Prophet, saying to Him: "Lord, who shall dwell in Thy tabernacle,
or who shall rest in Thy holy hill" (Ps 14[15]:1)?
After this question, brethren, let us listen to the Lord answering and
showing us the way to this tabernacle, saying: "He that walketh without
blemish and worketh justice; he that speaketh truth in his heart; who hath not
used deceit in his tongue, nor hath done evil to his neighbor, nor hath taken
up a reproach against his neighbor" (Ps 14[15]:2-3), who hath brought to
naught the foul demon tempting him, casting him out of his heart with his
temptation, and hath taken his evil thoughts whilst they were yet weak and hath
dashed them against Christ (cf Ps 14[15]:4; Ps 136[137]:9); who fearing the
Lord are not puffed up by their goodness of life, but holding that the actual
good which is in them cannot be done by themselves, but by the Lord, they
praise the Lord working in them (cf Ps 14[15]:4), saying with the Prophet:
"Not to us, O Lord, not to us; by to Thy name give glory" (Ps
113[115:1]:9). Thus also the Apostle Paul hath not taken to himself any credit
for his preaching, saying: "By the grace of God, I am what I am" (1
Cor 15:10). And again he saith: "He that glorieth, let him glory in the
Lord" (2 Cor 10:17).
Hence, the Lord also saith in the Gospel: "He that heareth these my
words and doeth them, shall be likened to a wise man who built his house upon a
rock; the floods came, the winds blew, and they beat upon that house, and it
fell not, for it was founded on a rock" (Mt 7:24-25). The Lord fulfilling
these words waiteth for us from day to day, that we respond to His holy
admonitions by our works. Therefore, our days are lengthened to a truce for the
amendment of the misdeeds of our present life; as the Apostle saith:
"Knowest thou not that the patience of God leadeth thee to penance"
(Rom 2:4)? For the good Lord saith: "I will not the death of the sinner,
but that he be converted and live" (Ezek 33:11).
Declaration
art.12
12. The renewal of our religious life should
embrace the whole of our life. We
should, therefore, consider all its constitutive elements and give each part
its due weight. It would be altogether
false to extol certain aspects of our life as if the essence of Cistercian life
resided only in these and to neglect other parts as if they were only
accretions or obstacles to true monastic life.
For we are and should be Cistercians in each moment of our life, not
only when we come together for prayer or carry out community observances but
also in our studies, work, priestly ministry, private prayer, service to the
needs of others, and similar activities.
For this reason we seek an
integrated vision that unites harmoniously all the parts of our life into the
one service of our Lord. If certain
elements of Cistercian life today do not pertain to all members of the Order
(such as the priesthood) or do not concern all monasteries (such as the
education of youth and pastoral care), they should still be deligently
considered and their importance and seriousness sincerely recognized. The elements of the monastic life which are
only barely or not even at all found in the Rule or Cistercian beginnings should
not for that reason be looked upon as secondary or suspect. For the monastic life, as with every living
thing, evolves over the course of time, assimilating much that is new and
rejecting not a little that is old.
Pr 39-50
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ow, brethren, that we have asked the Lord who it is that shall dwell in
His tabernacle, we have heard the conditions for dwelling there; and if we
fulfil the duties of tenants, we shall be heirs of the kingdom of heaven. Our
hearts and our bodies must, therefore, be ready to do battle under the biddings
of holy obedience; and let us ask the Lord that He supply by the help of His
grace what is impossible to us by nature. And if, flying from the pains of
hell, we desire to reach life everlasting, then, while there is yet time, and we
are still in the flesh, and are able during the present life to fulfil all
these things, we must make haste to do now what will profit us forever.
We are, therefore, about to found a school of the Lord's service, in
which we hope to introduce nothing harsh or burdensome. But even if, to correct
vices or to preserve charity, sound reason dictateth anything that turneth out
somewhat stringent, do not at once fly in dismay from the way of salvation, the
beginning of which cannot but be narrow. But as we advance in the religious
life and faith, we shall run the way of God's commandments with expanded hearts
and unspeakable sweetness of love; so that never departing from His guidance
and persevering in the monastery in His doctrine till death, we may by patience
share in the sufferings of Christ, and be found worthy to be coheirs with Him
of His kingdom.
Declaration art.13-14
13. The institutional forms in
which the reality of Cistercian life manifests itself concretely today are the
various living communities. It is clear
that our communities have over the course of time adopted in diverse regions
various forms of life and diverse kinds of service. This diversity is not in itself to be
deplored as if it were some sort of perverse degeneration. It should rather be recognized not only as an
indisputable fact but both as a sign of vitality and as God’s invitation to
action. For through the cooperation of
the communities, the values and varioius tasks of the individual congregations
and monasteries will be able to serve the good and the progress of the whole
Order if mutual trust prevails. Of much
greater importance is a harmonious diversity than a forced and discordant
uniformity. For this reason the General
Chapter recognizes and encourages the legitimate autonomy of the individual
congregations and monasteries in working out the forms of their life, and it
will strive to offer them its help in these efforts.
Therefore it is of the greatest importance in the work of renewal that the individual communities first of all recognize and reconsider their own goals and values, and suitably adapt their forms to their life. For the burden of labor lies primarily upon the individual communities. The General Chapter intends to offer them only its help when it encourages and coordinates the work of renewal; it can neither suppress the role of the monasteries and congregations nor take it upon itself.
14. Keeping
all this before our eyes, we want to renew the reality of Cistercian life in
such a way that it be a natural continuation and organic development, as it
were, of the monastic and Cistercian tradition.
Clearly, we desire to understand -- and, indeed, more accurately than
before -- the monastic and Cistercian traditions, and we intend to draw from
them as much as possible for our enrichment and inspiration. But we do not want to be restricted or
hindered by them in solving today's problems.
Our predecessors were very often able to know only a little or nothing
at all about the problems we face, for the conditions of life have
fundamentally changed. We may not shirk
our own responsibility in shaping our religious life, nor may we shrink back in
fear of new paths and solutions. History
should be the teacher of our life, not its tyrant; it should teach and inspire,
never hinder us.
CHAPTER I. Of the Kinds or the
Life of Monks
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t is well known that there are four kinds of monks. The first kind is
that of Cenobites, that is, the monastic, who live under a rule and an Abbot.
The second kind is that of Anchorites, or Hermits, that is, of those
who, no longer in the first fervor of their conversion, but taught by long
monastic practice and the help of many brethren, have already learned to fight
against the devil; and going forth from the rank of their brethren well trained
for single combat in the desert, they are able, with the help of God, to cope
single-handed without the help of others, against the vices of the flesh and
evil thoughts.
But a third and most vile class of monks is that of Sarabaites, who have
been tried by no rule under the hand of a master, as gold is tried in the fire
(cf Prov 27:21); but, soft as lead, and still keeping faith with the world by
their works, they are known to belie God by their tonsure. Living in two's and
three's, or even singly, without a shepherd, enclosed, not in the Lord's
sheepfold, but in their own, the gratification of their desires is law unto
them; because what they choose to do they call holy, but what they dislike they
hold to be unlawful.
But the fourth class of monks is that called Landlopers, who keep going
their whole life long from one province to another, staying three or four days
at a time in different cells as guests. Always roving and never settled, they
indulge their passions and the cravings of their appetite, and are in every way
worse than the Sarabaites. It is better to pass all these over in silence than
to speak of their most wretched life.
Therefore, passing these over, let us go on with the help of God to lay
down a rule for that most valiant kind of monks, the Cenobites.
Declaration art.79-80
79. Following our vocation, we have
entered a Cistercian monastery that we have freely chosen so that we might
receive the instruction of the Lord’s school of service. Then, after we have made our profession, we
have voluntarily taken up the tasks and the ideals of the life of our
monastery. Our monastic life has,
therefore, not been imposed on us, but we have voluntarily and with free
commitment taken it upon ourselves. And
so our communities consist of free agents who all strive for the same goal that
has been made known to all and that is desired by all in such a way that we
live harmoniously in a house and that we have one mind and one heart.
80. The foundation of the monastic
community is, therefore, the free and voluntary commitment of the monks who
esteem greatly the values and tasks of the monastery’s life and look upon them
as their own. This free dedication and
cheerful attitude is the moving force of the observance of the laws and of
obedience, and it is the foundation for the whole juridical structure. If this is lacking, the monastic community,
like any voluntary society, is unable to maintain its true vitality. It is therefore of the greatest importance
both that the monks preserve that lively and cheerful commitment by which they
freely undertook the monastic life and that any arrangement or organization of
community life respect as well as strive to promote and encourage that free
will and effort.
CHAPTER II. What Kind of Man
the Abbot Ought to Be
RB 2,1-10
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he Abbot who is worthy to be over a monastery, ought always to be
mindful of what he is called, and make his works square with his name of
Superior. For he is believed to hold the place of Christ in the monastery, when
he is called by his name, according to the saying of the Apostle: "You
have received the spirit of adoption of sons, whereby we cry Abba
(Father)" (Rom 8:15). Therefore, the Abbot should never teach, prescribe,
or command (which God forbid) anything contrary to the laws of the Lord; but
his commands and teaching should be instilled like a leaven of divine justice
into the minds of his disciples.
Let the Abbot always bear in mind that he must give an account in the
dread judgment of God of both his own teaching and of the obedience of his
disciples. And let the Abbot know that whatever lack of profit the master of
the house shall find in the sheep, will be laid to the blame of the shepherd.
On the other hand he will be blameless, if he gave all a shepherd's care to his
restless and unruly flock, and took all pains to correct their corrupt manners;
so that their shepherd, acquitted at the Lord's judgment seat, may say to the
Lord with the Prophet: "I have not hid Thy justice within my heart. I have
declared Thy truth and Thy salvation" (Ps 39[40]:11). "But they
contemning have despised me" (Is 1:2; Ezek 20:27). Then at length eternal
death will be the crushing doom of the rebellious sheep under his charge.
Declaration
art.94-96
94. The abbot is above all the shepherd of souls
– that is, his task is before all else directed to spiritual matters and the
good of souls. His authority is a
ministry and has the character of humble service according to the teaching and
example of Christ, whom he represents.
Therefore it is fitting that he express and show toward his brothers
that paternal love with which the Father loves the monks.
95. The abbot
is, moreover, the mediator of the Word of God, fulfilling the office of
interpreter of the Divine Scriptures in the manifold circumstances of daily
life. The abbot can never overshadow the
Divine Word. He should rather become
more and more subject to it.
RB 2,11-22
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hen, therefore, anyone taketh the name of Abbot he should govern his
disciples by a twofold teaching; namely, he should show them all that is good
and holy by his deeds more than by his words; explain the commandments of God
to intelligent disciples by words, but show the divine precepts to the dull and
simple by his works. And let him show by his actions, that whatever he teacheth
his disciples as being contrary to the law of God must not be done, "lest
perhaps when he hath preached to others, he himself should become a
castaway" (1 Cor 9:27), and he himself committing sin, God one day say to
him: "Why dost thou declare My justices, and take My covenant in thy
mouth? But thou hast hated discipline, and hast cast My words behind thee"
(Ps 49[50]:16-17). And: "Thou who sawest the mote in thy brother's eye,
hast not seen the beam in thine own" (Mt 7:3).
Let him make no distinction of persons in the monastery. Let him not
love one more than another, unless it be one whom he findeth more exemplary in
good works and obedience. Let not a free-born be preferred to a freedman,
unless there be some other reasonable cause. But if from a just reason the
Abbot deemeth it proper to make such a distinction, he may do so in regard to
the rank of anyone whomsoever; otherwise let everyone keep his own place; for
whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we
all bear an equal burden of servitude under one Lord, "for there is no
respect of persons with God" (Rom 2:11). We are distinguished with Him in
this respect alone, if we are found to excel others in good works and in
humility. Therefore, let him have equal charity for all, and impose a uniform
discipline for all according to merit.
Declaration
art.97-98
97. The abbot is the community’s center of unity,
promoting the individuals’ common efforts toward common goals, coordinating the
efforts and work of all. The abbot should
therefore highly prize, understand, and treat with due respect the
personalities of all the members.
Available and with an open heart to all, the abbot should concern
himself not with just any kind of obedience but with active and responsible
obedience and with the individuals’ cordial cooperation so that the gifts of
all might bear fruit in the service of God.
He should seek to promote sincere and open dialogue. He should make all the members of the house
participants in the concerns and plans for the monastery’s life and in all its
business, for it is indeed their business that is at issue. He should, nevertheless, accept the
responsibility which belongs to him in virtue of his office if he must
determine clearly what seems after careful examination to be the will of God.
98. As the
promoter of unity the abbot should set aside all that tends to separate him
from his confreres, such as an exaggerated use of pontifical insignia and
antiquated signs of respect (These privileges are understood today only with
difficulty.), in place of which today’s customs of etiquette should be
observed. He should lead a life in
common with his brothers, offering himself to them as an example by his
fidelity and zeal. He should restrict to
the minimum, as much as possible, whatever demands his absence from the
monastery. For even though he has been
made an abbot, he remains a monk and a brother among brothers in such a way
that he gives his whole self for his brothers as the center of unity and love
in the love of Christ.
RB 2,23-29
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or in his teaching the Abbot should always observe that principle of the
Apostle in which he saith: "Reprove, entreat, rebuke" (2 Tm 4:2),
that is, mingling gentleness with severity, as the occasion may call for, let
him show the severity of the master and the loving affection of a father. He
must sternly rebuke the undisciplined and restless; but he must exhort the
obedient, meek, and patient to advance in virtue. But we charge him to rebuke
and punish the negligent and haughty. Let him not shut his eyes to the sins of
evil-doers; but on their first appearance let him do his utmost to cut them out
from the root at once, mindful of the fate of Heli, the priest of Silo (cf 1
Sam 2:11-4:18). The well-disposed and those of good understanding, let him
correct at the first and second admonition only with words; but let him
chastise the wicked and the hard of heart, and the proud and disobedient at the
very first offense with stripes and other bodily punishments, knowing that it
is written: "The fool is not corrected with words" (Prov 29:19). And
again: "Strike thy son with the rod, and thou shalt deliver his soul from
death" (Prov 23:14).
Declaration
art.115
115. The Abbot President governs the congregation
according to the intention of the congregational chapter and is a sign of the
fraternal union by which the monasteries are joined among themselves. He offers his service so that in the monastic
families life in the monastery might flourish, grow stronger, and increase
according to the constitutions of the congregation.
It is his task to promote
relations among monasteries for the good of the whole congregation. In this work the abbots and monks of the
individual monasteries should help the Abbot President by cultivating fraternal
exchanges among themselves, by receiving one another freely, by working
together in studies, by coming together for conferences on spiritual and
administrative matters, and by striving daily to know and appreciate one
another better.
RB 2,30-40
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he Abbot ought always to remember what he is and what he is called, and
to know that to whom much hath been entrusted, from him much will be required;
and let him understand what a difficult and arduous task he assumeth in
governing souls and accommodating himself to a variety of characters. Let him
so adjust and adapt himself to everyone -- to one gentleness of speech, to
another by reproofs, and to still another by entreaties, to each one according
to his bent and understanding -- that he not only suffer no loss in his flock,
but may rejoice in the increase of a worthy fold.
Above all things, that the Abbot may not neglect or undervalue the
welfare of the souls entrusted to him, let him not have too great a concern
about fleeting, earthly, perishable things; but let him always consider that he
hath undertaken the government of souls, of which he must give an account. And
that he may not perhaps complain of the want of earthly means, let him remember
what is written: "Seek ye first the kingdom of God and His justice, and all
these things shall be added unto you" (Mt 6:33). And again: "There is
no want to them that fear Him" (Ps 33[34]:10). And let him know that he
who undertaketh the government of souls must prepare himself to give an account
for them; and whatever the number of brethren he hath under his charge, let him
be sure that on judgment day he will, without doubt, have to give an account to
the Lord for all these souls, in addition to that of his own. And thus, whilst
he is in constant fear of the Shepherd's future examination about the sheep
entrusted to him, and is watchful of his account for others, he is made
solicitous also on his own account; and whilst by his admonitions he had
administered correction to others, he is freed from his own failings.
Declaration art.123
123. The Abbot General, elected by
the General Chapter, governs the Order according to the intention of the
General Chapter and the norms of the Constitutions, and promotes the goals of
our union.
The Abbot General is:
a) the
promoter and center of fraternal unity in the Order, especially in that he is
prepared to serve the customs of many, with just and impartial zeal embracing,
promoting and representing all the Order’s families. He makes his own the Order’s values and
common ideals both in his personal way of life and in his official acts. He thinks and feels with the Order as it
actually exists in our communities, perceiving with an open mind its concerns,
tendencies, and opinions.
b) the promoter and coordinater of common projects and plans, which go beyond the resources of individual communities and congregations but which benefit all, or many. In conceiving and working out such projects, he both has an active part himself and encourages others’ initiatives. With his advice and actions, he then moves the projects forward to completion.
c) Using his
authority established in the Constitutions for the service of all, he is a
father, indeed a confrere among brothers, according to the intention of Christ,
desiring to be of service more than to be over.
In his letters, sermons and other communications with the Order, he
speaks as a confrere, a fellow disciple and servant of the Lord, who together
with the other brothers seeks the truth and will of God. Filled with conviction and a vision of the
values of the religious vocation, he also strives to show to the members and
communities new perspectives and possibilities, and to infuse into them hope
for the future.
CHAPTER III. Of Calling the
Brethren for Counsel
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henever weighty matters are to be transacted in the monastery, let the
Abbot call together the whole community, and make known the matter which is to
be considered. Having heard the brethren's views, let him weigh the matter with
himself and do what he thinketh best. It is for this reason, however, we said
that all should be called for counsel, because the Lord often revealeth to the
younger what is best. Let the brethren, however, give their advice with humble
submission, and let them not presume stubbornly to defend what seemeth right to
them, for it must depend rather on the Abbot's will, so that all obey him in
what he considereth best. But as it becometh disciples to obey their master, so
also it becometh the master to dispose all things with prudence and justice.
Therefore, let all follow the Rule as their guide in everything, and let no one
rashly depart from it.
Let no one in the monastery follow the bent of his own heart, and let no
one dare to dispute insolently with his Abbot, either inside or outside the
monastery. If any one dare to do so, let him be placed under the correction of
the Rule. Let the Abbot himself, however, do everything in the fear of the Lord
and out of reverence for the Rule, knowing that, beyond a doubt, he will have
to give an account to God, the most just Judge, for all his rulings. If,
however, matters of less importance, having to do with the welfare of the
monastery, are to be treated of, let him use the counsel of the Seniors only,
as it is written: "Do all things with counsel, and thou shalt not repent when
thou hast done" (Sir 32:24).
Declaration art.102-107
102. Whenever more important matters
of the monastery are concerned, especially in the cases prescribed in the
congregational constitutions and common law, the conventual chapter
participates in the governance of the house.
In a truly collegial act the election of the Abbot takes place there,
and in a collegial manner decisions are taken regarding the activity of the
monastery, the admission and formation of new members, and the administration
of the property.
103. But the task of the Chapter
should not be restricted solely to those cases in which the members of the
chapter should give their deliberative or consultative votes according to
common or particular law. The members
should be brought together frequently for discussion, for truly fraternal
dialogue, so that the participation and concern of the confreres for the good
of the monastery might be exercised effectively. Therefore the conventual chapter should also
be a forum for information on matters of the monastery, the congregation, and
the Order, and at the same time the place where the officials of the monastery
and specialists report on events and current issues.
104. Topics to be treated in the
Chapter should be selected with the cooperation of the more restricted council
of the abbot and with respect to the desires and problems brought forth by any
of the brothers. The community should be
notified in a timely and appropriate manner of the topics so that they have
time to study the questions and reflect.
In certain matters responses will be given more suitably in
writing. The obligation of secrecy
should be restricted to those matters that absolutely demand discretion. To people outside the monastery, however, the
members should use the greatest discretion about matters dealing with the
family of the monastery.
105. In individual communities,
moreover, the appropriate means should be provided so that all members, even
those living outside the house, are informed in a timely and accurate manner
about the matters of the monastery, congregation, and Order.
106. The Council of the Abbot, more
restricted in the number of its members and often called the council of
“seniors,” is convened appropriately for any necessity and need of the family
and for matters which must be treated as a secret. The community usually elects about half of
this council, while the abbot appoints the other half.
107. If these principles and
counsels are put into effect, communities will be able to acquire new vitality,
and they will be families living through charity in the house of God. They will be well-ordered ranks of brothers
rejoicing in their firm unity, where each fulfills his task, serves all and is
strengthened by all.
CHAPTER IV. The Instruments of
Good Works
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n the first place to love the Lord God with the
whole heart, the whole soul, the whole strength...
(2) Then, one's neighbor as one's self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27).
(3) Then, not to kill...
(4) Not to commit adultery...
(5) Not to steal...
(6) Not to covet (cf Rom 13:9).
(7) Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).
(8) To honor all men (cf 1 Pt 2:17).
(9) And what one would not have done to himself, not to do to another (cf Tob
4:16; Mt 7:12; Lk 6:31).
(10) To deny one's self in order to follow Christ (cf Mt 16:24; Lk 9:23).
(11) To chastise the body (cf 1 Cor 9:27).
(12) Not to seek after pleasures.
(13) To love fasting.
(14) To relieve the poor.
(15) To clothe the naked...
(16) To visit the sick (cf Mt 25:36).
(17) To bury the dead.
(18) To help in trouble.
(19) To console the sorrowing.
(20) To hold one's self aloof from worldly ways.
(21) To prefer nothing to the love of Christ.
(22) Not to give way to anger.
(23) Not to foster a desire for revenge.
(24) Not to entertain deceit in the heart.
(25) Not to make a false peace.
(26) Not to forsake charity.
(27) Not to swear, lest perchance one swear falsely.
(28) To speak the truth with heart and tongue.
(29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9).
(30) To do no injury, yea, even patiently to bear the injury done us.
(31) To love one's enemies (cf Mt 5:44; Lk 6:27).
(32) Not to curse them that curse us, but rather to bless them.
(33) To bear persecution for justice sake (cf Mt 5:10).
(34) Not to be proud...
(35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3).
(36) Not to be a great eater.
(37) Not to be drowsy.
(38) Not to be slothful (cf Rom 12:11).
(39) Not to be a murmurer.
(40) Not to be a detractor.
(41) To put one's trust in God.
(42) To refer what good one sees in himself, not to self, but to God.
(43) But as to any evil in himself, let him be convinced that it is his own and
charge it to himself.
(44) To fear the day of judgment.
(45) To be in dread of hell.
(46) To desire eternal life with all spiritual longing.
(47) To keep death before one's eyes daily.
(48) To keep a constant watch over the actions of our life.
(49) To hold as certain that God sees us everywhere.
(50) To dash at once against Christ the evil thoughts which rise in one's
heart.
(51) And to disclose them to our spiritual father.
(52) To guard one's tongue against bad and wicked speech.
(53) Not to love much speaking.
(54) Not to speak useless words and such as provoke laughter.
(55) Not to love much or boisterous laughter.
(56) To listen willingly to holy reading.
(57) To apply one's self often to prayer.
(58) To confess one's past sins to God daily in prayer with sighs and tears,
and to amend them for the future.
(59) Not to fulfil the desires of the flesh (cf Gal 5:16).
(60) To hate one's own will.
(61) To obey the commands of the Abbot in all things, even though he himself
(which Heaven forbid) act otherwise, mindful of that precept of the Lord:
"What they say, do ye; what they do, do ye not" (Mt 23:3).
(62) Not to desire to be called holy before one is; but to be holy first, that
one may be truly so called.
(63) To fulfil daily the commandments of God by works.
(64) To love chastity.
(65) To hate no one.
(66) Not to be jealous; not to entertain envy.
(67) Not to love strife.
(68) Not to love pride.
(69) To honor the aged.
(70) To love the younger.
(71) To pray for one's enemies in the love of Christ.
(72) To make peace with an adversary before the setting of the sun.
(73) And never to despair of God's mercy.
Behold, these are the instruments of the spiritual art, which, if they
have been applied without ceasing day and night and approved on judgment day,
will merit for us from the Lord that reward which He hath promised: "The
eye hath not seen, nor the ear heard, neither hath it entered into the heart of
man, what things God hath prepared for them that love Him" (1 Cor 2:9).
But the workshop in which we perform all these works with diligence is the
enclosure of the monastery, and stability in the community.
Declaration art.46-47
46. God not only calls us to the
goal explained above, but also urges us to use the means He has determined for
us. These are mainly the evangelical
counsels, life in a Cistercian community, prayer, the love of the cross and the
service of mankind by our work.
47. The purpose of keeping the
evangelical counsels is to follow Christ the
Master as His disciples in a special way. We want to be united to Him more and more
through the monastic way of life and follow Him always more closely and
intimately.
CHAPTER V. Of Obedience
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he first degree of humility is obedience without delay. This becometh
those who, on account of the holy subjection which they have promised, or of
the fear of hell, or the glory of life everlasting, hold nothing dearer than
Christ. As soon as anything hath been commanded by the Superior they permit no
delay in the execution, as if the matter had been commanded by God Himself. Of
these the Lord saith: "At the hearing of the ear he hath obeyed Me"
(Ps 17[18]:45). And again He saith to the teachers: "He that heareth you
heareth Me" (Lk 10:16).
Such as these, therefore, instantly quitting their own work and giving
up their own will, with hands disengaged, and leaving unfinished what they were
doing, follow up, with the ready step of obedience, the work of command with
deeds; and thus, as if in the same moment, both matters -- the master's command
and the disciple's finished work -- are, in the swiftness of the fear of God,
speedily finished together, whereunto the desire of advancing to eternal life
urgeth them. They, therefore, seize upon the narrow way whereof the Lord saith:
"Narrow is the way which leadeth to life" (Mt 7:14), so that, not
living according to their own desires and pleasures but walking according to
the judgment and will of another, they live in monasteries, and desire an Abbot
to be over them. Such as these truly live up to the maxim of the Lord in which
He saith: "I came not to do My own will, but the will of Him that sent
Me" (Jn 6:38).
This obedience, however, will be acceptable to God and agreeable to men
then only, if what is commanded is done without hesitation, delay,
lukewarmness, grumbling or complaint, because the obedience which is rendered
to Superiors is rendered to God. For He Himself hath said: "He that heareth
you heareth Me" (Lk 10:16). And it must be rendered by the disciples with
a good will, "for the Lord loveth a cheerful giver (2 Cor 9:7). " For
if the disciple obeyeth with an ill will, and murmureth, not only with lips but
also in his heart, even though he fulfil the command, yet it will not be
acceptable to God, who regardeth the heart of the murmurer. And for such an
action he acquireth no reward; rather he incurreth the penalty of murmurers,
unless he maketh satisfactory amendment.
Declaration art.52-53
52. Obedience means, above all, a
heart open to receive the inspirations of the Holy Spirit, for He blows where
He wills and makes known to us the will of God in many ways. Just as Christ's food was to do the will of
the One who sent Him; and assuming the form of a slave, He became obedient unto
death, death even on a Cross, so wishing to follow Christ more closely we
should also, like Him, look for the will of the Father so that we might fulfill
it promptly
Most often the Church's voice transmits to us the voice of God by the teaching and exhortations of the Pope, by the Holy See, the Bishops and the Abbot. These should not only regulate externals, but should shape our spirituality. Also, the charismatic movements of today's Church express in an ever relevant way the intentions of the Holy Spirit. Constantly renewing the Church's youth, He also renews our monastic life.
53. In a spirit of faith and love,
and out of the desire to do God's will, monks want an abbot to be over them and
represent Christ for them. They offer
the abbot humble obedience according to the norms of the Rule and the Constitutions. They apply their powers of intellect and
will as well as the gifts of grace they have received to carrying out the
commands and fulfilling the tasks entrusted to them. In doing this they know that they help build
up the Body of Christ according to the will of God. In this way religious obedience does not
lessen the dignity of the human person but enriches it with the freedom of the
children of God, and thus leads it to maturity.
CHAPTER VI. Of Silence
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et us do what the Prophet saith: "I said, I will take heed of my
ways, that I sin not with my tongue: I have set a guard to my mouth, I was
dumb, and was humbled, and kept silence even from good things" (Ps
38[39]:2-3). Here the prophet showeth that, if at times we ought to
refrain from useful speech for the sake of silence, how much more ought we to
abstain from evil words on account of the punishment due to sin.
Therefore, because of the importance of silence, let permission to speak
be seldom given to perfect disciples even for good and holy and edifying
discourse, for it is written: "In much talk thou shalt not escape
sin" (Prov 10:19). And elsewhere: "Death and life are in the power of
the tongue" (Prov 18:21). For it belongeth to the master to speak and to
teach; it becometh the disciple to be silent and to listen. If, therefore,
anything must be asked of the Superior, let it be asked with all humility and
respectful submission. But coarse jests, and idle words or speech provoking
laughter, we condemn everywhere to eternal exclusion; and for such speech we do
not permit the disciple to open his lips.