58. Of the Manner of Admitting Brethren
Let easy admission not be given to one who newly comes to change his life; but, as the Apostle says, "Try the spirits, whether they be of God" (1 Jn 4:1).
If, therefore, the newcomer keeps on knocking, and after four or five days it is seen that he patiently bears the harsh treatment offered him and the difficulty of admission,
and that he perseveres in his request, let admission be granted him, and let him live for a few days in the apartment of the guests. But afterward let him live in the apartment of novices, and there let him meditate, eat, and sleep.
Let a senior also be appointed for him, who is qualified to win souls, who will observe him with great care and see whether he really seeks God, whether he is eager for the Work of God, obedience and humiliations.
Let him be shown all the hard and rugged things through which we pass on to God.
If he promises to remain steadfast, let this Rule be read to him in order after the lapse of two months, and let it be said to him:
Behold the law under which thou desirest to combat. If thou canst keep it, enter; if, however, thou canst not, depart freely.
If he still perseveres, then let him be taken back to the aforesaid apartment of the novices, and let him be tried again in all patience.
And after the lapse of six months let the Rule be read over to him, that he may know for what purpose he enters. And if he still remains firm, let the same Rule be read to him again after four months.
And if, after having weighed the matter with himself he promises to keep everything, and to do everything that is commanded him, then let him be received into the community,
knowing that he is now placed under the law of the Rule, and that from that day forward it is no longer permitted to him to wrest his neck from under the yoke of the Rule, which after so long a deliberation he was at liberty either to refuse or to accept.
Let him who is received promise in the oratory, in the presence of all, before God and His saints, stability, the conversion of morals, and obedience, in order that, if he should ever do otherwise, he may know that he will be condemned by God "Whom he mocks."
Let him make a written statement of his promise in the name of the saints whose relics are there, and of the Abbot there present.
Let him write this document with his own hand; or at least, if he does not know how to write, let another write it at his request, and let the novice make his mark, and with his own hand place it on the altar.
When he has placed it there, let the novice next begin the verse:
"Uphold me, O Lord, according to Thy word and I shall live; and let me not be confounded in my expectations" (Ps 118[119]:116). Then let all the brotherhood repeat this verse three times, adding the Gloria Patri.
The let that novice brother cast himself down at the feet of all, that they may pray for him; and from that day let him be counted in the brotherhood.
If he has any property, let him first either dispose of it to the poor or bestow it on the monastery by a formal donation, reserving nothing for himself as indeed he should know that from that day onward he will no longer have power even over his own body.
Let him, therefore, be divested at once in the oratory of the garments with which he is clothed, and be vested in the garb of the monastery.
But let the clothes of which he was divested by laid by in the wardrobe to be preserved, that, if on the devil's suasion he should ever consent to leave the monastery (which God forbid) he be then stripped of his monastic habit and cast out.
But let him not receive the document of his profession which the Abbot took from the altar, but let it be preserved in the monastery.
59. Of the Children of the Noble and of the Poor Who Are Offered
If it happen that a nobleman offers his son to God in the monastery and the boy is of tender age, let his parents execute the written promise which we have mentioned above; and with the oblation let them wrap that document and the boy's hand in the altar cloth and thus offer him.
As to their property, let them bind themselves under oath in the same document that they will never give him anything themselves nor through any other person, nor in any way whatever, nor leave a chance for his owning anything;
or else, if they refuse to do this and want to make an offering to the monastery as an alms for their own benefit, let them make a donation to the monastery of whatever goods they wish to give, reserving to themselves the income of it, if they so desire.
And let everything be so barred that the boy remain in no uncertainty, which might deceive and ruin him (which God forbid)—a pass we have learned by experience.
Let those who are poor act in like manner. But as to those who have nothing at all, let them simply make the declaration, and with the oblation offer their son in the presence of witnesses.
60. Of Priests Who May Wish to Live in the Monastery
If a priest asks to be received into the monastery, let consent not be granted too readily;
still, if he urgently persists in his request, let him know that he must keep the whole discipline of the Rule, and that nothing will be relaxed in his favour, that it may be as it is written: "Friend, whereunto art thou come" (Mt 26:25)?
It may be granted him, however, to stand next after the Abbot, and to give the blessing, or to celebrate Mass, but only if the Abbot orders him to do so;
but if he does not bid him, let him not presume to do anything under whatever consideration, knowing that he is under the discipline of the Rule, and let him rather give examples of humility to all.
But if there is a question of an appointment in the monastery, or any other matter, let him be ranked by the time of his entry into the monastery, and not by the place granted him in consideration of the priesthood.
But if a cleric, moved by the same desire, wishes to join the monastery, let him too have a middle place, provided he promises to keep the Rule and personal stability.
61. How Stranger Monks Are to Be Received
If a monk who is a stranger, arrives from a distant place and desires to live in the monastery as a guest, and is satisfied with the customs he finds there, and does not trouble the monastery with superfluous wants, but is satisfied with what he finds, let him be received for as long a time as he desires.
Still, if he should reasonably, with humility and charity, censure or point out anything, let the Abbot consider discreetly whether the Lord did not perhaps send him for that very purpose.
If later on he desires to declare his stability let his wish not be denied, and especially since his life could be known during his stay as a guest.
But if during the time that he was a guest he was found to be troublesome and disorderly, he must not only not associate with the monastic body but should even be politely requested to leave, that others may not be infected by his evil life.
But if he has not been such as deserves to be cast forth, he should not only be admitted to join the brotherhood, if he apply, but he should even be urged to remain, that others may be taught by his example, because we serve one Lord and fight under one King everywhere. If the Abbot recognize him to be such a one he may also place him in a somewhat higher rank.
The Abbot may, however, place not only a monk, but also those of the aforesaid grades of priests and clerics, in a higher place than that of their entry, if he sees their lives to be such as to deserve it.
But let the Abbot take care never to admit a monk of any other known monastery to residence, without the consent of his Abbot or commendatory letters, because it is written: "What thou wilt not have done to thyself, do not to another" (Tb 4:16).
62. Of the Priests of the Monastery
If the Abbot desires to have a priest or a deacon ordained, let him select from among his monks one who is worthy to discharge the priestly office.
But let the one who has been ordained be on his guard against arrogance and pride, and let him not attempt to do anything but what is commanded him by the Abbot, knowing that he is now all the more subject to the discipline of the Rule;
and in consequence of the priesthood let him not forget the obedience and discipline of the Rule, but advance more and more in godliness.
Let him, however, always keep the place which he had when he entered the monastery, except when he is engaged in sacred functions, unless the choice of the community and the wish of the Abbot have promoted him in acknowledgment of the merit of his life.
Let him know, however, that he must observe the Rule prescribed by the Deans and the Superiors: If he should otherwise, let him be judged, not as a priest, but as a rebel;
and if after frequent warnings he does not amend, and his guilt is clearly shown, let him be cast forth from the monastery, provided his obstinacy is such that he will neither submit nor obey the Rule.
63. Of the Order in the Monastery
Let all keep their order in the monastery in such wise, that the time of their conversion and the merit of their life distinguish it, or as the Abbot has directed.
Let the Abbot not disorder the flock committed to him, nor by an arbitrary use of his power dispose of anything unjustly; but let him always bear in mind that he will have to give an account to God of all his judgments and works.
Hence in the order that he has established, or that the brethren had, let them approach for the kiss of peace, for Communion, intone the psalms, and stand in choir.
And in no place whatever let age determine the order or be a disadvantage; because Samuel and Daniel when mere boys judged the priests (cf 1 Sam. 3; Dan 13:44-62).
Excepting those, therefore, whom, as we have said, the Abbot from higher motives has advanced, or, for certain reasons, has lowered; let all the rest take their place as they are converted:
thus, for instance, let him who came into the monastery at the second hour of the day, know that he is younger than he who came at the first hour, whatever his age or dignity may be.
Children are to be kept under discipline at all times and by everyone. Therefore, let the younger honour their elders, and the older love the younger.
In naming each other let no one be allowed to address another by his simple name; but let the older style the younger brethren, brothers; let the younger, however, call their elders, fathers, by which is implied the reverence due to a father.
But because the Abbot is believed to hold the place of Christ, let him be styled Lord and Abbot, not only by assumption on his part, but out of love and reverence for Christ. Let him think of this and so show himself, that he be worthy of such an honour.
Wherever, then, the brethren meet each other, let the younger ask the blessing from the older; and when the older passes by, let the younger rise and give him place to sit;
and let the younger not presume to sit down with him unless his elder bids him to do so, that it may be done as it is written: "In honour preventing one another" (Rom 12:10).
Let children and boys take their places in the oratory and at table with all due discipline; outdoors, however, or wherever they may be, let them be under custody and discipline until they reach the age of understanding.