Regula Monasterii Tarnatensis

THE RULE OF THE MONASTERY OF TARNATUM. Chapter One. If anyone, kindled by the love of God, renouncing the world, should choose to seek a monastery with great resolve, permission to enter shall not be granted to him immediately upon his arrival; but first it shall be diligently investigated whether he has come voluntarily or compelled by some necessity, or whether he is bound by any condition of servitude. When this has come to the notice of the abbot through the prior’s report, he shall be assigned to one of the seniors and ordered to serve the newcomers for as long as his devotion has been demonstrated, with patience as the witness. Next, he is to be instructed in the regular disciplines, and he is to learn what he ought to do and whom he ought to serve. Thereafter, the entire constitution of the rule shall be read to him, and to test his obedience, hard and harsh commands shall be given to him, and he shall have nothing in property from the things he brought with him. But if his intention is such that he desires to contribute what is his to the uses of the monastery, his sincere devotion shall commend his offering in its entirety, and he shall place it upon the altar; whence to reclaim anything is judged sacrilege. If he has brought animals of any kind to the monastery upon his arrival, he shall receive a price for them from the abbot, and he shall not be denied the right to do what he wishes with that same price.

If the abbot is unwilling to buy them, he shall be permitted to sell them to whomever he wishes; or, what is better, he shall entrust them to the provost for sale: the price itself, as has already been said, shall be administered by the one whose goods they were, provided that nothing remains in his power. For it is unlawful that one who intends to escape the snare of this world should reserve something by which the devil’s assault might entangle him. But if he brings with him a client, a servant, or a relative, and requests that he be admitted into the fellowship of religion, after similar examination and approval it is fitting that he be joined to the brothers: and he who was formerly subject to him in servitude is to be counted as a brother placed in the service of the Lord, because before God, as the Apostle teaches, there is no distinction of persons (Col. 3). Yet he who is received from a humble condition into the equality of brotherhood shall not grow proud with any swelling of arrogance; but through humility the good things in him shall flourish: and not only to the one to whom he has been made equal, but to the whole brotherhood, as a true servant of Christ, he shall serve with piety and humility. For just as he who seemed greater in the world is called brother by the Lord through the affection of humility, so that other, mindful of his own condition, shall not despise it by seeking higher things, but shall exalt himself by the testimony of humility, so that he may find grace before God. And no one shall be permitted to change his habit until a full year has been completed.

But if the supplicant’s compunction is so great that he demands by persistent entreaty that what is granted to one who faithfully asks not be denied him, this shall not be considered permissible. Garments also brought with him, which the usage of the first year cannot consume, shall be reduced to a price and given to whomever the abbot has directed: because when he has merited other clothing, his former cast-offs shall not be in his own power, so that the change of the outer man may fully and reasonably accord with the progress of the inner man. He shall be permitted to exchange nothing of what he has received, neither for baser garments out of abjection nor for better ones out of advantage, but whatever has been assigned to him, he shall claim for his own use only with thanksgiving. Chapter II. No one shall be allowed to choose a separate dwelling, nor shall an armarium or anything similar that can be closed as a private possession be permitted to be claimed as if for oneself. He shall not take to the road alone, unless accompanied by a brother in company. On returning, they shall not dare to report what they have seen done outside, except only those things that edify the hearers. The junior shall beware of breaking out into the presumption of talkativeness in the presence of the senior; but, as often happens, if the senior is of a simpler nature, then the junior shall carry out what has been enjoined upon him. On any feast day, it shall not be lawful for a monk to seek out a celebration, unless permitted, because the Lord, with the Gospel as witness, has promised that he will hear those who pray more secretly in public (Matt. 6).

Chapter iii. If anyone is sent by the brothers on any business to a city, or to a fort, or to a village at the command of a senior, he shall not presume to go anywhere except to the place to which he is directed. He shall by no means consent to become a spiritual father without the abbot’s command; but if a case of such great necessity arises, or if, moved by the prayers of any faithful person, he cannot avoid what is forbidden, what is recognized as imposed upon the one who refuses is to be admitted entirely out of charity. Chapter iv. Conversations with an unrelated woman without witnesses are forbidden by the legitimate authority of the canons; also, it shall by no means be permitted for them to mingle secretly in the tales of mothers and sisters, lest those newly established in the service be subverted by worldly presumption. And no one shall depart to any place without permission granted by a superior. Nor shall anyone presume to cross a river to the farther bank without the command of a senior, nor cut his hair or beard, nor make a cord or anything else, unless the senior’s permission allows it. In the evening and night hours, when the other brothers are at rest, anyone who is found absent from his dwelling or bed shall be corrected by the seniors who apprehend him; and in the choir itself, one brother shall not speak to another.

Chapter v. Whoever, after the signal has been given, comes late to the Work of God or to any work whatsoever, shall be excluded and confounded for the guilt of such a great offense. For any fault, however harsh the reproof with which he is corrected, he shall judge it unlawful to answer the one rebuking him, but by humbling himself he shall show that correction of the fault will follow; because God has promised to give grace to the humble (1 Peter 5). With him who is removed from the fellowship of prayer or of the table for a committed fault, no one shall dare to exchange speech, except for him who can sweeten the bitterness of the expelled brother with a mixture of teaching and charity. Chapter vi. At vigils, while lessons are read out with all seated, or when they are engaged in prayer, no one shall consider that permission to enter or leave has been granted to him. But whoever is compelled by a need of common necessity, while others are singing psalms, shall depart without fear of any guilt, about to return immediately to the work that is being done. And whoever presumes to chatter while others are praying or singing psalms, let him not doubt that he is guilty not only before the brotherhood, but also before the divinity. This also is to be striven for, that sleep not be invited by idle hands; and therefore these shall be the works to be done at vigils, which do not occupy the mind or burden the hearing of the worker, but which can repel the torpor of sleep. Nothing, however, is to be preferred to prayer and the word of God.

On the Lord’s night, out of reverence for the Lord’s Resurrection, manual labors shall cease: which is also fitting to be observed on certain solemnities. Chapter vii. While the brothers are meditating, no one is allowed to involve himself in other matters; nor may he presume to depart from the school or from the place where the brothers are meditating. Whoever breaks forth in this presumption shall be subject to excommunication, as is fitting. It is unlawful to enter another’s cell, except for the abbot and the provost, unless a sign has been given: because it is granted to them alone to know the secrets of the brothers and to inquire, by hidden inspection, how each one conducts himself. And where the craftsmen are working, no one shall presume to approach without the aforementioned permissions. To those who arrive, likewise, the junior shall offer nothing beyond an attitude of humility and the due service, and he shall not presume to have care of the matter for which he came or when he is to return; because this is the concern of the seniors, not the presumption of the juniors, to inquire.

Chapter viii. A junior shall not dare to rebuke a senior; but if he perceives that something is being done, or has been done, contrary to the rule, it is to be reserved to the abbot or the provost: so that what is reproved may be corrected by regular correction. Whatever is committed by anyone without witnesses, if it comes to the abbot’s knowledge, shall be corrected more secretly: if it has become known to all, the guilty party is to be accused of the admitted crime before all. Whoever secretly confesses the assaults of his thoughts for the sake of his own consolation, it is not fitting that he be despised, nor that these be made public to others, but that he be fostered as much as possible with gentle exhortation. Whoever has spoken inappropriately while others are singing psalms in secret meditation shall be rebuked according to the rule. In whatever work, therefore, they shall either meditate on holy things, or certainly be silent. At table, no one shall presume to speak, unless he has been asked. What is necessary for sustenance, it befits the provost to know: and what is lacking according to custom, he shall order to be provided more discreetly. Sitting at table, they shall listen in silence to the reading that is read: if indeed the person of the reader is unworthy, let the meditation of the holy Scriptures be ruminated upon after the manner of food: so that not only the body may receive food, but also the soul may be nourished and hunger for the word of God. Devote yourselves to prayers at the appointed hours and times; in psalms and hymns, when the Lord is entreated, let those things be planted in the heart which are uttered in the voice.

The plowman holding the handle shall sing Alleluia; the sweating reaper shall divert himself with psalms; and while the vintner prunes the curved vine with his sickle, he shall sing something of David. Let these be your songs; these, as the common people say, your love songs; these the shepherd’s whistle; these the instruments of cultivation. Concerning those things which the men of this world do, monks shall have no care; but the meditation of their hearts shall be intent on the fear of the Lord. Chapter ix. At all times, for two hours in the day they shall devote themselves to spiritual meditation. In summer, after matins have been completed as usual and prime said, all shall take up the works that are assigned. Then, after terce has been celebrated, they shall return to finish what they had undertaken: nor shall they be occupied with any conversation of worldly tales, unless perhaps the speaker’s discourse brings forth something that edifies the soul of the hearer. From the sixth hour also until the ninth they shall be free for rest or even for reading. After the ninth hour, however, either in the garden or where need requires, all shall lend mutual assistance until the hour of lucernarium. In winter, after matins or prime are finished, all are allowed to be free for reading until the third hour. When that is completed, they shall gladly hasten to fulfill what has been enjoined upon them, as has already been said, until the hour of lucernarium.

Those, however, who are seen to be assigned to cultivation cannot be bound by this observance on account of the constancy of their work; but as time demands, or as their labor on the assigned tasks shows, they shall be governed by the consideration of the superior, being free nonetheless for two hours of reading. When harvests and vintages are gathered, they shall take refreshment twice a day, that is, at the sixth and twelfth hours. On the fourth or sixth day, they ought to moderate their work so that, if possible, the prescribed fasts are not omitted. But all things, as utility or labor demands, shall be arranged by the judgment of the elder. Yet no one shall eat or drink outside the monastery: for the discipline of the Rule does not permit even cheap fruits to be taken: they shall not presume to drink even water before the lawful refreshment. Chapter 10. When they make bread, or in every bodily ministry, they shall lighten each other's labor; and however intent they may seem on any work, they shall not omit the times for prayer and psalmody: so that while they choose to prepare carnal foods, they may be nourished spiritually by meditation on the word of God and good conscience. Yet no one ought to be absent from this work, unless infirmity detains him, or unless the superior has ordered him to be occupied on another matter.

A cellarer, however, shall be appointed by the judgment of the abbot or the counsel of the seniors, one who considers not the wishes of some but the needs of all with the fear of the Lord and love for the brethren; to him, nevertheless, in the absence of the provost, harmonious obedience shall be rendered; and where utility demands, assistance shall not be denied. Chapter xi. Stewards of the monastery ought to be chosen or appointed who are proven to edify others by the example of their own life; and who shall preserve with the utmost care, for fear of the Lord, the alms assigned to the monastery or those things which are collected by the brethren. For if one neglects to preserve the substance of the servants of God entrusted to him, as a certain Father says, he injures God, and, squandering it, he will render an account to the Lord. But those things which have been given to them for the love of God, added to the offering of the monastery, shall benefit the whole community. If we wish to choose the apostolic life, why do we claim as our own what we know will soon perish?

CHAPTER XII. The gardener shall be appointed in such a way that he is assisted by the support of both the provost and the cellarer. And because the benefits of vegetables aid the expenses of the cellary, it is fitting that they be both expended and cultivated according to the dispensation of the cellarer. All tools and other utensils shall be kept by both persons: yet in such a way that each one guards with diligence and utmost care what has been consigned to him; and no one shall presume to take from another's cell what does not pertain to him, without the will of the one in whose power it has been given. Whoever presumes to do this by wicked authority, because he does not fear to generate scandals over the smallest matters, shall be taught that he is guilty before the whole congregation, since he disregards the Rule. Nor shall anyone choose for himself the work of the day to be done, which must rest in the judgment of the senior, so that he may command what he perceives to be useful according to his own judgment. No one shall do anything murmuring, lest, following the example of those who murmur, he meet their end. No one shall be allowed to visit relatives more frequently: yet for that person who is proven to be concerned for the salvation of those near to him, access for seeking them out shall be relaxed at certain times. However, he must be vehemently careful to avoid the snare of the world; lest while he thinks he can acquire others, he makes himself alien from the Lord.

CHAPTER XIII. No one shall attend a wedding feast, lest through the wantonness of seculars he recognize what belongs to the world and, which God forbid, be recalled to this worldly life, if not in body, then in mind, as the most blessed Cyprian said: "Adultery is both seen and learned" (Ephesians 2). Whoever presumes to utter anything jocular or suited to laughter in the assembly of the brothers, or whoever wishes to speak idle words with the younger ones, or to have friendships with those of weak age, shall be subject to rebuke, as he deserves. If anyone finds anything, he shall not conceal what is found, nor hide what ought to be known. But if he is convicted of having retained what was found for the space of one day, let him know that he is stained by the contagion of theft. If anyone knows of a person who, not bearing the discipline of the monastery, meditates flight, and does not immediately betray him, let him not doubt that he is a participant in that person's perdition; and he shall be separated from the assembly of the brothers for as long as that person can be recalled. If anyone does not strive with all his might to keep what is pleasing to the Lord, and, having been corrected once and twice, does not amend, the rebuke shall be avenged according to the form of his age.

CHAPTER XIV. These are the things which it is fitting to observe in the monastery, established for the love and fear of God. For this reason, since you are gathered together for the fear of the Lord, it is necessary that you dwell in the house of the Lord with one mind, and that you have one soul and one heart, ever watchful in the fear of the Lord; and you should consider that you have nothing of your own, but let all things be common to you, which are dispensed by the command of the abbot, not equally to all, but as the reason of dispensation or the cause of infirmity requires; yet let it be given to each one according to what is necessary: as we read in the Acts of the Apostles, that they had all things in common, and it was distributed to each one as each had need (Acts 4). For those who have had possessions in the world, when they have merited to enter the monastery, should gladly hand them over for the benefit of all; striving that, when they have given up their property, they may at the same time put off the desire for it: and when possession is given up, the passion also be cast aside. But those who have not had possessions, it is shameful for them to seek what they do not remember having left behind. And they should not consider themselves happy because they have found in the monastery what they could not find outside: nor should they be proud that they are associated with those to whom they could not formerly approach on account of the abundance of their wealth or the splendor of their birth; but let them keep their heart raised up, and not seek those things which are transitory or destined to perish swiftly.

Where the rich are humbled, the poor are not to be puffed up: lest monasteries begin to be more useful to the rich than to the needy. For even those who seemed wealthy in the world are not to receive disdainfully brothers coming from poverty to the holy fellowship; but they are to rejoice in the company and association of such persons. Nor are they to be puffed up on this account, if they have contributed some portion of their resources to support the expenses of the brotherhood; and thereafter they fall from the very point from which they previously sought to rise. What good is it to scatter wealth and to become poor by giving to the poor, if the wretched soul becomes prouder by despising riches than it was by possessing them? Therefore, all of you, persevering in unanimity, honor God in yourselves, whose temples you have merited to become. First of all, let us love God with the whole strength of the soul, then our neighbor: for these precepts have been given to us specifically. To the abbot, after God, honor is to be shown, and reverence is to be reserved: to the prior, as befits a servant of God, full love and harmonious obedience are to be offered.

Chapter 15. In the oratory, nothing is to be done except the worship of praying and singing, so that the name of this place and the work constantly devoted to it may agree; and if someone enters to supplicate the Lord outside the appointed hours, his vow should not be delayed by another’s occupation. Do not sing anything except what you read is to be sung. Mortify your flesh through abstinence, tame it with fasts and vigils; but wash your soul with the brightness of good conduct. Chapter 16. If a brother, weakened by abstinence, is unable to bear the undertaken fasts, he should not judge it unseemly to take something except at the hour of the full meal. But for those who are detained by infirmity and cannot keep the designated hours, it is to be licitly granted; they may receive when they are able. Nor should it cause trouble to others if more generous sustenance is provided to them; those who in secular life were treated more sumptuously are not for this reason to consider themselves more blessed, whom either the mediocrity of their birth or a different custom makes stronger.

Nor should they consider more fortunate those to whom, in sickness, is granted what is withheld from the healthy for the sake of the rigor of observance; and if more abundant food or clothing is given to those whom their parents raised more delicately, the brotherhood ought not to be disturbed on this account, because what is denied to the physically stronger by the constitution of the rule is granted to them out of consideration for charity. For there must be regard for how much they have despised, out of love for religion, and to what abjection they have submitted themselves by divine inspiration. Nor should the aforementioned concession, made to a few, be regarded by the community as if it were canonical. For it is not equitable that, in a blessed dwelling where the rich humble themselves, the poor should be puffed up. Indeed, those constrained by inequality are to be treated in such a way that a generous provision may more quickly restore their strength, weakened by infirmity; nor, for those remaining in sickness, should the discretion of diet be affected by the distinction of persons. Yet, when they have fully recovered their bodily strength, they are to be held by the customary reins of abstinence; for it is fitting that the servants of God should not diminish, but increase, the habit of good work.

Chapter 17. Let your habit not be conspicuous, nor seek to please by your clothes, but by your character. When you go forth, walk together. When you have reached the desired place, the Lord guarding you, let the whole brotherhood halt as one. In your gait, in your posture, in every movement of the body, let nothing unseemly appear that might offend the gaze of one observing; but devote yourselves to those things that befit your holiness. Chapter 18. If your eyes, wherever they may be directed, should encounter the face of women, let your mind, nevertheless, be given to God, undefiled by any stain of lust. Therefore, when going forth, since you are not forbidden, nor can you avoid the sight of women, yet to seek them out and to wish to be sought out by them is a crime. Not only by touch and affection, but also by sight, lust for women is incurred; and do not suppose that you have chaste eyes if you carry unchaste minds, for an unchaste eye is the messenger of an unchaste heart. Whoever turns his gaze knowingly upon a woman with lust, let him not think that what his mind, burdened with sins, has conceived remains hidden. But even if it were certain that it remains hidden, so that it is seen by no man at all, what of that inspector of the face, whom secrets do not deceive, whom hidden things cannot escape? Therefore, let that wounded man fear to displease God, to whom he desires to show himself a faithful servant; let him consider, lest he insinuate into his mind women who will please him wrongly; let him fear the one who sees all, from whom no human act can be concealed.

Therefore, let the fear of Him be constantly present, of whom it is written: "The Lord abhors a wandering eye" (Prov. 16). Therefore, when you are together in church, or in any place where women may be present, each of you, taking care of all, diligently guard your chastity. For God, who dwells in you, with such solicitude applied, will deign to guard you. And if anyone notices in any of you this petulance of the eye of which I speak, immediately admonish him, so that he may be corrected forthwith. Nor should he think himself ill-willed when he reports this; and therefore, whoever is of this sort ought to be exposed, lest he grow worse. If, however, after being admonished, he neglects to correct himself, it should be reported to the abbot, so that he may undergo corrective discipline from him. But if he does not correct himself even then, let him be cast out from your community like a diseased sheep, lest he corrupt others by his example. For the vice of cupidity is to be investigated in such a way that when someone is recognized to be laboring under this vice, he is chastised by many, with love for the neighbor and hatred of the vices.

Chapter 19. Whoever presumes to accept letters or small gifts from anyone, if he does not immediately make public from whom he received and what he received, shall be subject to the most severe discipline. Those things which were sent, however, shall be assigned to strangers and unknown persons, or certainly shall be burned by fire. But if anyone has contributed something to his own children, or to those related to him by some necessity, it shall be reduced to the common property and given to whomever has need. If, however, the abbot has ordered that what was sent to someone be given, he shall receive it like the rest of the faithful's offerings with thanksgiving. Care must also be taken that an excessive desire for clean clothing does not contract filth of the inner soul. Therefore, garments are to be washed according to the prior's arrangement. They shall be procured in such simple and natural color that disparity of clothing does not nourish the vice of arrogance; and they are to be given to the needy in such a way that the vice of hoarding avarice does not give audacity to those providing for individuals. If anyone has thought these things are to be sought negligently, it shall be the prior's care that the embezzler of monastic property be corrected. Above all, see to it that you have no quarrels; but if they occur at the instigation of the devil, let them be healed by swift satisfaction; and let remedies be brought forth from where the wounds were made; and let not the sun set upon your anger. Abandon the habit of swearing. Let your speech be "it is, it is," "it is not, it is not" (Eph. 4); because, as the Lord says: "What is more abundant than this is from evil" (Matt. 5).

Chapter 20. Women shall not frequent your dwelling; but when, out of their devotion or love for your religious life, they have sought out the monastery, they shall not be permitted to enter the inner gates of the monastery, but honor and grace shall be shown to them in the oratory or in the guest house—not for the sake of expectation, but according to the constitution of the rule or the discipline of the monastery. Chapter 21. For those also who are suffering from infirmities or any inequality, a sufficiently faithful and diligent person must be appointed, who shall both serve the sick with piety and regularly observe monastic discipline, and shall reasonably expend what is suitable for the sick. Chapter 22. Those who are placed in charge of the cellar or of the books shall serve the brothers without murmuring. Those who ask for books outside the appointed hour shall not receive them; and those who have kept more books with themselves than is established shall not dare to retain them. Acting in the name of Christ, you know that you are to advance, and to endure in the monastery with gentleness and quiet. But when the necessity of discipline in correcting behavior compels you to speak harsh words, even if you perhaps feel that you have exceeded the measure of discipline in them, it is not required of you to ask for pardon—lest among those who ought to be subject, while humility is excessively preserved, the authority of governing be broken. Nevertheless, pardon is to be sought from the Lord of all, who knows with how great benevolence you love even those whom you perhaps reprove more than is just.

For charity, concerning which it is written that it does not seek what is yours (1 Cor. 13), is understood to be preserved also here: because while they strive to humble the pride of others, they cannot humble persons as much as they desire. For the love between you must be not carnal, but spiritual; and therefore think more diligently about the salvation of all: because each one will render an account to the Lord for the souls entrusted to him. Chapter 23. The Provost is to be obeyed especially, and much more the Abbot, who bears care for all of you, because whoever scorns them scorns him who said: "He who hears you, hears me; he who scorns you, scorns me" (Luke 17). Therefore, that all these things may be observed, and if anything is not observed, it should not be passed over negligently, but care should be taken to correct and amend it, this will pertain especially to the Provost; so that he may refer to the Abbot, whose authority among you is greater, whatever exceeds his own measure or strength. But he who presides over you should not consider himself happy through dominating power, but through serving charity; let him be placed before you in honor, but before God let him be subject at the feet of the belly. Let him show himself an example of good works to all. Let him rebuke the restless, console the faint-hearted, receive the sick, be patient with all: let him willingly embrace discipline, and impose fear. And although both are necessary, let him nevertheless seek to be loved more than feared, always thinking that he will render an account to God for you.

Therefore, by obeying more, you show mercy not only to yourselves but also to him; for among you, the one who is in a higher position is also in greater danger. May the Lord grant that you observe all these things with love, as lovers of spiritual beauty, and fragrant with the odor of Christ through good conduct—not as servants under the law, but as free persons established under grace. Moreover, so that you may be able to examine yourselves in this little book as in a mirror, and not neglect anything through forgetfulness, let it be read to you once a week. And where you find yourselves doing what is written, give thanks to God, the giver of all good things; but where any one of you sees that something is lacking, let him grieve over the past, beware for the future, praying that the debt may be forgiven and that he may not be led into temptation.