Regula Consensoria Monachorum

The Consensual Rule of the Monks. I. By common definition we have decreed among ourselves, which never afterward can be broken by anyone. We, residing in the monastery in the name of our Lord Jesus Christ, all agreed, according to apostolic tradition, to think as one and to possess in common; as it is written: Thinking as one in the Lord (Acts 2). And let no one claim anything as his own: but as it is written in the Acts of the Apostles: Having all things in common, and no one said that anything was his own (Ibid.), which is also written for us. Therefore, in the Lord, by the right of observance and law, let us hold ourselves, and in it let us remain until the end: since it is written: He who has persevered until the end, this one will be saved (Matt. 10). II. But if anyone desires to come to the congregation of brothers, who are seen to be as one, not being ignorant of the saying of the Gospel, in which it said: Let him sell all his goods, distribute them to the needy and the poor (Matt. 19). And again: Let him deny himself to himself, and take up his cross, and follow Christ (Luke 9). And let him not ponder in his heart about food, or clothing, and other things which are necessary for the body, the Lord Himself in the Gospel forewarning and saying: Do not think, saying: What will you eat, or what will you wear? For these are the concerns of the Gentiles. For your Father knows that you lack all these things. Seek the kingdom of God and its justice, and all these things will be added to you (Matt. 6).

III. Yet before he establishes someone in the monastery, let him test the purpose and example of the brothers, and let him himself be tested in all his conduct by the one who is prior, and by the others consenting, on account of what the Prophet teaches and admonishes, saying: Do not quickly approve a friend. IV. But if it happens that anyone for any reason of necessity has been drawn away from the monastery, let him not even conceive in his mind to carry away with him anything of all those things which have been acquired in the monastery; whether also those things which he had at some time brought with him; or those things which he has acquired together with the brothers, because it is written: A changeable man will fall into evils through his tongue (Prov. xiii). And again, that no one (??) (??) (??) provokes: lest he be judged more (??) than the builder of the monastery; on account of what is written: He who is not with me is against me: and he who does not gather with me scatters (Matt. xii). And whoever, provoked by someone, wishes to depart from the monastery, let him either rebuke the one provoking, or report him to the abbot, from whom indeed nothing of those things which we have decreed in common is to be withheld, because it is written: Let many be peaceful toward you; but let one in a thousand be your counselor (Ecclus. vi).

V. These things which are written are to be observed continually with the utmost diligence, from the abbot down to all the brothers. But if anyone hears a teaching from someone, other than what he has obtained in the monastery from the one to whom he entrusted himself, let him either not accept it, or not conceal it from the teacher, because it is written: “Everything that is manifested is light” (Eph. 5). For if they are good, they are to be praised; if, however, they are wicked, they are to be rejected. VI. Concerning those brothers who are in unity, if anyone should suddenly quarrel with another once, but according to the Gospel, it is permitted for him to pray. But if he is unwilling to correct himself, the one to whom the injury has been done, when after a first or second rebuke he has not recalled the obstinate one, let him report it also to the abbot: lest through silence both he and his brother be in peril; as the Prophet says: “He who conceals enmity foments deceit” (Prov. 26).

VII. If, as often happens, a sudden incursion or hostility should arise, so that it is impossible for the brothers to flee together on account of the pursuit of enemies, and afterwards, with God’s favor, they escape and are able to reach the place where they know the abbot to be, they ought to hasten to him as sons to a father. Nor can those whom divine charity has joined together be separated in any way, for it is said: Perfect love casts out fear (1 John 4). VIII. If, however, as we said above, a man is detained by necessity from what he has carried with him from the monastery, he will be obliged to bring it to where his abbot is, because he cannot retain for himself what by the pact belongs to all and is certainly consecrated to God. But if he should think of retaining any of these things, he appears to contradict the Apostle, who says: You should owe nothing to anyone, except that you love one another (Romans 13).

IX. Therefore, all the brothers shall observe and subscribe to everything contained in this book, because they desire to be one in the Lord. But these provisions have been made for those who are known to be steadfast in all things. TO THE READER. I subjoin another fragment of an ancient rule, which likewise lies hidden under the name of Augustine, and which the most learned and serious men have long since rightly and deservedly rejected. For it is certain that Augustine wrote only one rule, and that for virgins, which we present below in its proper place. As for that third rule, On the Eremitic Life, addressed to his sister, the thing itself shows that it is far removed from Augustine’s style and manner, and we know for certain that it belongs to Aelred, abbot of Rievaulx in England, who lived around the year of Christ. May fortune grant that the author or the age of this fragment also become known through more certain indications.