Chapter 60, Of Priests Who May Wish to Live in the Monastery
If a priest asketh to be received into the monastery, let consent not be granted too readily; still, if he urgently persisteth in his request, let him know that he must keep the whole discipline of the Rule, and that nothing will be relaxed in his favor, 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 ordereth him to do so; but if he doth 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, wisheth to join the monastery, let him too have a middle place, provided he promiseth to keep the Rule and personal stability.
Chapter 61, How Stranger Monks Are to Be Received
If a monk who is a stranger, arriveth from a distant place and desireth to live in the monastery as a guest, and is satisfied with the customs he findeth there, and doth not trouble the monastery with superfluous wants, but is satisfied with what he findeth, let him be received for as long a time as he desireth. 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 desireth 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 hath not been such as deserveth 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 seeth 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).
Chapter 62, Of the Priests of the Monastery
If the Abbot desireth 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 hath 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 doth 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.
Chapter 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 hath 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 hath 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 hath advanced, or, for certain reasons, hath 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 honor 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 honor. Wherever, then, the brethren meet each other, let the younger ask the blessing from the older; and when the older passeth 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 biddeth him to do so, that it may be done as it is written: "In honor 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.
Chapter 64, Of the Election of the Abbot
In the election of an Abbot let this always be observed as a rule, that he be placed in the position whom the whole community with one consent, in the fear of God, or even a small part, with sounder judgment, shall elect. But let him who is to be elected be chosen for the merit of his life and the wisdom of his doctrine, though he be the last in the community.
But even if the whole community should by mutual consent elect a man who agreeth to connive at their evil ways (which God forbid) and these irregularities in some come to the knowledge of the Bishop to whose diocese the place belongeth, or to neighboring Abbots, or Christian people, let them not permit the intrigue of the wicked to succeed, but let them appoint a worthy steward over the house of God, knowing that they shall receive a bountiful reward for this action, if they do it with a pure intention and godly zeal; whereas, on the other hand, they commit a sin if they neglect it.
But when the Abbot hath been elected let him bear in mind how great a burden he hath taken upon himself, and to whom he must give an account of his stewardship (cf Lk 16:2); and let him be convinced that it becometh him better to serve than to rule. He must, therefore, be versed in the divine law, that he may know whence "to bring forth new things and old" (Mt 13:52). Let him be chaste, sober, and merciful, and let him always exalt "mercy above judgment" (Jas 2:13), that he also may obtain mercy.
Let him hate vice, but love the brethren. And even in his corrections, let him act with prudence and not go to extremes, lest, while he aimeth to remove the rust too thoroughly, the vessel be broken. Let him always keep his own frailty in mind, and remember that "the bruised reed must not be broken" (Is 42:3). In this we are not saying that he should allow evils to take root, but that he cut them off with prudence and charity, as he shall see it is best for each one, as we have already said; and let him aim to be loved rather than feared.
Let him not be fussy or over-anxious, exacting, or headstrong; let him not be jealous or suspicious, because he will never have rest. In all his commands, whether they refer to things spiritual or temporal, let him be cautious and considerate. Let him be discerning and temperate in the tasks which he enjoineth, recalling the discretion of holy Jacob who saith: "If I should cause my flocks to be overdriven, they would all die in one day" (Gen 33:13). Keeping in view these and other dictates of discretion, the mother of virtues, let him so temper everything that the strong may still have something to desire and the weak may not draw back. Above all, let him take heed that he keep this Rule in all its detail; that when he hath served well he may hear from the Lord what the good servant heard who gave his fellow-servants bread in season: "Amen, I say to you," He saith,"he shall set him over all his goods" (Mt 24:47).