Apr. 29—Aug. 29—Dec. 29
Not only is the boon of obedience to be shown by all to the Abbot, but the brethren are also to obey one another, knowing that by this road of obedience they are going to God. Giving priority, therefore, to the commands of the Abbot and of the Superiors appointed by him (to which we allow no private orders to be preferred), for the rest let all the juniors obey their seniors with all charity and solicitude. But if anyone is found contentious, let him be corrected.
And if any brother, for however small a cause, is corrected in any way by the Abbot or by any of his Superiors, or if he faintly perceives that the mind of any Superior is angered or moved against him, however little, let him at once, without delay, prostrate himself on the ground at his feet and lie there making satisfaction until that emotion is quieted with a blessing. But if anyone should disdain to do this, let him undergo corporal punishment or, if he is stubborn, let him be expelled from the monastery.
CHAPTER 72
On the Good Zeal Which Monks Ought to Have
Apr. 30—Aug. 30—Dec. 30
Just as there is an evil zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from vices and leads to God and to life everlasting. This zeal, therefore, the monks should practice with the most fervent love. Thus they should anticipate one another in honor; most patiently endure one another’s infirmities, whether of body or of character; vie in paying obedience one to another—no one following what he considers useful for himself, but rather what benefits another—; tender the charity of brotherhood chastely; fear God in love; love their Abbot with a sincere and humble charity; prefer nothing whatever to Christ. And may He bring us all together to life everlasting!
CHAPTER 73
On the Fact That the Full Observance of Justice Is Not Established in This Rule
May 1—Aug. 31—Dec. 31
Now we have written this Rule in order that by its observance in monasteries we may show that we have attained some degree of virtue and the rudiments of the religious life.
But for him who would hasten to the perfection of that life there are the teachings of the holy Fathers, the observance of which leads a man to the height of perfection. For what page or what utterance of the divinely inspired books of the Old and New Testaments is not a most unerring rule for human life? Or what book of the holy Catholic Fathers does not loudly proclaim how we may come by a straight course to our Creator? Then the Conferences and the Institutes and the Lives of the Fathers, as also the Rule of our holy Father Basil—what else are they but tools of virtue for right-living and obedient monks? But for us who are lazy and ill-living and negligent they are a source of shame and confusion.