Capita 6-7 Kapitel 6-7 Chapters 6-7

Caput VI. De Taciturnitate.

Faciamus quod ait Propheta: “Dixi, Custodiam vias meas, ut non delinquam in lingua mea: posui ori meo custodiam: obmutui, et humiliatus sum, et silui a bonis.” Hic ostendit Propheta, si bonis eloquiis interdum propter taciturnitatem debet taceri, quanto magis a malis verbis propter poenam peccati debet cessari? Let us do what the Prophet says: 'I said, I will guard my ways, that I may not sin with my tongue: I set a guard upon my mouth: I was mute and humbled myself, and I kept silence from good things.' Here the Prophet shows that if sometimes good words should be silent due to silence, how much more should we refrain from evil words due to the penalty of sin? Ergo, quamvis de bonis et sanctis ad aedificationem eloquiis, perfectis discipulis, propter taciturnitatis gravitatem, rara loquendi concedatur licentia, quia scriptum est: “In multiloquio non effugies peccatum.” Et alibi: “Mors et vita in manibus linguae.” Nam loqui et docere magistram condecet: tacere, et audire discipulo convenit. |||||||||perfected|||silence|seriousness||||||||||||||||||||||||||||||| Therefore, although in speaking good and holy things for the edification of perfect disciples, due to the gravity of silence, rare permission to speak is granted, for it is written: 'In much speaking, you will not avoid sin.' And elsewhere: 'Death and life are in the power of the tongue.' For it is fitting for a teacher to speak and teach; it is appropriate for a student to be silent and listen.

Et ideo, si quae requirenda sunt a Priore, cum omni humilitate et subjectione reverentiae requirantur, ne plus videatur loqui quam expedit. And therefore, if any requests are to be made of the Prior, they should be made with all humility and the subjection of reverence, so that it does not seem that one speaks more than is necessary. Scurrilitates vero vel verba otiosa et risum moventia, aeterna clausura in omnibus locis damnamus, et ad tale eloquium discipulum aperire os non permittimus. scurrilities|||||||||||||||||||||| Indeed, we condemn scurrilities or idle words that provoke laughter, and we do not allow a student to open his mouth to such eloquence under eternal closure in all places.

Caput VII. Chapter VII. De Humilitate. On Humility.

Clamat nobis Scriptura divina, fratres, dicens: “Omnis, qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur.” Cum haec ergo dicit, ostendit omnem exaltationem genus esse superbiae: quod se cavere Propheta indicat, dicens: “Domine, non est exaltatum cor meum, neque elati sunt oculi mei; neque ambulavi in magnis, neque in mirabilibus super me.” Sed quid? ||||||||||will be humbled||||||||||||exaltation||||||||||||||||||||||||||||||| The divine Scripture cries out to us, brothers, saying: 'Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.' Therefore, when it says this, it shows that every exaltation is a kind of pride: which the Prophet indicates by saying: 'Lord, my heart is not exalted, nor are my eyes lofty; nor have I walked in great things, nor in wonders above me.' But what? “Si non humiliter sentiebam, sed exaltavi animam meam; sicut ablactatus super matre sua, ita retributio in anima mea.” |||||I exalted|||||||||||| 'If I did not feel humbly, but exalted my soul; like a weaned child upon his mother, so is the recompense in my soul.'

Unde, fratres, si summae humilitatis volumus culmen attingere, et ad exaltationem illam coelestem, ad quam per praesentis vitae humilitatem ascenditur, volumus velociter pervenire: actibus nostris ascendentibus, scala erigenda est, quae in somno Jacob apparuit, per quam et descendentes et ascendentes Angeli monstrabantur. ||||||summit|to reach|||||||||present||||||||||||||||||||||||| Therefore, brothers, if we wish to reach the peak of supreme humility, and to swiftly arrive at that heavenly exaltation, to which we ascend through the humility of this present life: our actions must ascend; a ladder must be erected, which appeared in the dream of Jacob, by which both ascending and descending Angels were shown.

Non aliud sine dubio descensus ille et ascensus a nobis intelligitur; nisi exaltatione descendere, et humilitate ascendere. |||||||ascent||||||||| That descent and ascent is understood by us without a doubt; except that to descend is to be exalted, and to ascend is to be humble.

Scala vero ipsa erecta, nostra est vita in seculo, quae humiliato corde a Domino erigitur ad coelum. ||||||||||||||||heaven The ladder itself, when it is erected, is our life in this world, which is raised to heaven by the Lord when it has a humble heart. Latera enim hujus scalae dicimus nostrum esse corpus et animam, in quibus lateribus diversos gradus humilitatis, vel disciplinae, vocatio divina ascendendos inseruit. ||||||||||||sides||||||||| For we say that the sides of this ladder are our body and soul, in which sides various degrees of humility or discipline have been inserted for ascending the divine calling.

Primus itaque humilitatis gradus est, si timorem Dei sibi ante oculos semper ponens, oblivionem omnino fugiat, et semper sit memor omnium quae praecepit Deus, qualiter contemnentes Deum in gehennam pro peccatis incidunt, et vitam aeternam, quae timentibus Deum praeparata est, animo suo semper revolvat. |||step|||||||||||||||||||commanded||||||||||||||||||||| The first step of humility, therefore, is to keep the fear of God always before one's eyes, to avoid all forgetfulness, and to be always mindful of all that God has commanded, how those who despise God fall into hell for their sins, and to constantly revolve in one's mind the eternal life that is prepared for those who fear God. Et custodiens se omni hora a peccatis et vitiis, id est cogitationum, linguae, oculorum, manuum, pedum vel voluntatis propriae; sed et desideria carnis amputare festinet. |||||||||||||of the eyes||feet or legs||||||||| And to keep oneself from sins and vices at every hour, that is, from the evils of thoughts, tongue, eyes, hands, feet, or one's own will; but also to hasten to cut off the desires of the flesh.

Aestimet se homo de coelis a Deo semper respici omni hora, et facta sua in omni loco ab aspectu Divinitatis videri, et ab Angelis omni hora Deo nunciari. ||||||||||||||||||sight||||||||| Let a person consider that they are always looked upon by God from heaven, that their deeds are visible in every place to the sight of the Divine, and that they are reported to God by the Angels at every hour. Demonstrat nobis hoc Propheta, cum in cogitationibus nostris ita Deum semper praesentem ostendit, dicens: “Scrutans corda et renes Deus.” Et item: “Dominus novit cogitationes hominum, quoniam vanae sunt.” Et item dicit: “Intellexisti cogitationes meas a longe;” et: “Quia cogitatio hominis confitebitur tibi.” Nam ut sollicitus sit circa cogitationes perversas, dicat semper humilis frater in corde suo: “Tunc ero immaculatus coram eo, si observavero me ab iniquitate mea.” |||||||||||present|||||||||||knows|||||||||||||||||||||||||||||||||||||||||||| The Prophet demonstrates to us this, when he shows that God is always present in our thoughts, saying: 'God examines hearts and reins.' And likewise: 'The Lord knows the thoughts of men, for they are vain.' And likewise he says: 'You have understood my thoughts from afar;' and: 'For the thoughts of man shall confess to you.' For being concerned about perverse thoughts, let the humble brother always say in his heart: 'Then I will be blameless before Him, if I keep myself from my iniquity.'

Voluntatem vero propriam ita facere prohibemur, quum dicit nobis Scriptura: “Et a voluntatibus tuis avertere.” Et item: “Rogamus Deum in oratione, ut fiat illius voluntas in nobis.” |||||we are prohibited|||||||||turn away|||||||||||| We are therefore prohibited from doing our own will in this way when the Scripture says to us: 'And turn away from your wills.' And likewise: 'We ask God in prayer, that His will may be done in us.'

Docemur ergo merito nostram non facere voluntatem, quum cavemus illud, quod dicit sancta Scriptura: “Sunt viae, quae videntur hominibus rectae, quarum finis usque ad profundum inferni demergit.” Et cum item cavemus illud, quod de negligentibus dictum est: “Corrupti sunt, et abominabiles facti sunt in voluptatibus suis.” In desideriis vero carnis nobis Deum credamus esse praesentem semper, quum dicit Propheta Domino: “Domine, ante te est omne desiderium meum.” we are taught||||||||we take heed|||||||||seem|||||||depth|of hell||||||||||||||||||||||||||||||||||||||||| We are rightly taught not to do our will when we take heed of what the holy Scripture says: 'There are ways that seem right to men, whose end falls into the depths of hell.' And when we also take heed of what is said about the negligent: 'They are corrupt, and have become abominable in their pleasures.' In the desires of the flesh, let us believe that God is always present with us when the Prophet says to the Lord: 'Lord, my whole desire is before you.'

Cavendum ergo ideo malum desiderium, quia mors secus introitum delectationis posita est. ||||desire||||||| Unde Scriptura praecipit, dicens: “Post concupiscentias tuas non eas.” Ergo si oculi Domini speculantur bonos et malos, et Dominus de coelo semper respicit super filios hominum, ut videat si est intelligens, aut requirens Deum; et ab Angelis nobis deputatis quotidie die noctuque Domino factori nostro et Creatori omnium Deo opera nostra nunciantur: cavendum est ergo omni hora, fratres, sicut in Psalmo dicit Propheta: ne nos declinantes in malum, et inutiles factos, aliqua hora aspiciat Deus, et parcendo nobis in hoc tempore (quia pius est, et expectat nos converti in melius), ne dicat nobis in futuro: “Haec fecisti, et tacui.” ||||||||||||||||||||heaven|||||||he may see|||||seeking|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| Wherefore the Scripture commands, saying: 'Do not follow your desires.' Therefore, if the eyes of the Lord watch over the good and the wicked, and the Lord from heaven always looks down upon the children of men, to see if there is one who is wise or seeks after God; and our works are daily reported to our Lord, the Creator of all, by the angels assigned to us, both day and night: we must be cautious every hour, brothers, as the Prophet says in the Psalm: lest God, seeing us turning to evil and becoming useless, may look upon us at some hour and saying nothing to us in this time (because He is merciful, and waits for us to convert to better things), may not say to us in the future: 'You have done these things, and I was silent.'

Secundus humilitatis gradus est, si propriam quis non amans voluntatem, desideria sua non delectetur implere; sed vocem illam Domini factis imitetur dicentis: “Non veni facere voluntatem meam, sed ejus qui misit me.” Item dicit Scriptura: Voluntas habet poenam, et necessitas parit coronam. |||||||||||||delight|||||||||||||||||||||||||||| The second degree of humility is when one does not love their own will, and does not delight in fulfilling their desires; but imitates that voice of the Lord saying in action: 'I did not come to do my own will, but the will of Him who sent me.' Moreover, Scripture says: Willfulness has punishment, and necessity brings forth a crown.

Tertius humilitatis gradus est, ut quis pro Dei amore omni obedientia se subdat Majori, imitans Dominum, de quo dicit Apostolus: “Factus obediens usque ad mortem.” ||||||||||||submit himself||imitating|||||||||| The third degree of humility is that one submits themselves to a Greater with all obedience for the love of God, imitating the Lord, of whom the Apostle says: 'He became obedient unto death.'

Quartus humilitatis gradus est, si in ipsa obedientia duris et contrariis rebus, vel etiam quibuslibet irrogatis injuriis, tacita conscientia patientiam amplectatur, et sustinens non lassescat, vel discedat, dicente Scriptura: “Qui perseveraverit usque in finem, hic salvus erit.” Item: “Confortetur cor tuum, et sustine Dominum.” Et ostendens, fidelem pro Domino universa etiam contraria sustinere debere, dicit ex persona sufferentium: “Propter te morte afficimur tota die; aestimati sumus sicut oves occisionis.” Et securi de spe retributionis divinae, subsequuntur gaudentes, et dicentes: “Sed in his omnibus superamus propter eum, qui dilexit nos.” Et item alio loco Scriptura: “Probasti nos (inquit), Deus, igne nos examinasti, sicut igne examinatur argentum: induxisti nos in laqueum; posuisti tribulationes in dorso nostro.” Et ut ostendat sub Priore debere nos esse, subsequitur, dicens: “Imposuisti homines super capita nostra.” Sed, et praeceptum Domini in adversis et injuriis, per patientiam adimplentes, percussi in maxillam, praebent et alteram, auferenti tunicam, dimittunt et pallium, angariati milliario, vadunt et duo, cum Paulo Apostolo falsos fratres sustinent et persecutionem, et maledicentes se benedicunt. |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||pressed|mile|||||||||||||||

Quintus humilitatis gradus est, si omnes cogitationes malas cordi suo advenientes, vel mala a se absconse commissa per humilem confessionem Abbati non celaverit suo. The fifth degree of humility is that if he does not hide from his Abbot in humble confession all the evil thoughts that come to his heart, or the sins he has committed in secret. Hortatur nos de hac re Scriptura, dicens: “Revela Domino viam tuam, et spera in eo.” Et item dicit: “Confitemini Domino, quoniam bonus, quoniam in saeculum misericordia ejus.” Et item Propheta: “Delictum meum cognitum tibi feci, et injustitias meas non operui. Scripture urges us on this matter, saying: 'Reveal your way to the Lord, and hope in Him.' And it also says: 'Confess to the Lord, for He is good, for His mercy is everlasting.' And likewise the Prophet: 'I made my sin known to You, and I did not cover my injustices.' Dixi, pronuntiabo adversum me injustitias meas Domino, et tu remisisti impietatem cordis mei.” I said, I will declare my injustices against myself to the Lord, and You have remitted the iniquity of my heart.

Septus humilitatis gradus est, si omni vilitate vel extremitate contentus sit Monachus, et ad omnia quae sibi injunguntur, velut operarium malum et indignum se judicet, dicens cum Propheta: “Ad nihilum redactus sum, et nescivi: ut jumentum factus sum apud te, et ego semper tecum.”

Septimus humilitatis gradus est, si omnibus se inferiorem et viliorem, non solum sua lingua pronuntiet, sed etiam intimo cordis credat affectu, humilians se, et dicens cum Propheta: “Ego autem sum vermis, et non homo, opprobrium hominum, et abjectio plebis. Exaltatus sum, et humiliatus, et confusus.” Et item: “Bonum mihi, quod humiliasti me, ut discam mandata tua.”

Octavus humilitatis gradus est, si nihil agat Monachus, nisi quod communis monasterii regula, vel Majorum cohortantur exempla.

Nonus humilitatis gradus est, si linguam ad loquendum prohibeat Monachus, et taciturnitatem habens, usque ad interrogationem non loquatur, monstrante Scriptura: quia “in multiloquio non effugietur peccatum;” et quia “vir linguosus non dirigetur super terram.”

Decimus humilitatis gradus est, si non sit facilis, ac promptus in risu, quia scriptum est: “Stultus in risu exaltat vocem suam.” The tenth degree of humility is if one is not easy and ready in laughter, because it is written: 'The fool lifts up his voice in laughter.'

Undecimus humilitatis gradus est, si cum loquitur Monachus, leniter et sine risu, humiliter et cum gravitate, vel pauca verba et rationabilia loquatur, et non sit clamosus in voce; sicut scriptum est: Sapiens verbis innotescit paucis. |||||||||||||||||||||||||||||||||is known| The eleventh degree of humility is if when a monk speaks, he does so gently and without laughter, humbly and with gravity, or speaks few and reasonable words, and is not loud in voice; as it is written: The wise makes himself known through few words.

Duodecimus humilitatis gradus est, si non solum corde Monachus, sed etiam ipso corpore humilitatem videntibus se semper indicet, id est, in opere, in oratorio, in monasterio, in horto, in via, in agro vel ubicumque sedens, ambulans, vel stans, inclinato sit semper capite, defixis in terram aspectibus, reum se omni hora de peccatis suis existimans, jam se tremendo Dei judicio praesentari existimet: dicens sibi in corde semper illud, quod Publicanus ille evangelicus, fixis in terram oculis, dixit: “Domine, non sum dignus ego peccator, levare oculos meos ad coelum.” Et item cum Propheta: “Incurvatus et humiliatus sum usquequaque.” The twelfth degree of humility is if not only in heart does the monk show humility, but also with his very body in the sight of others always indicates it, that is, in work, in prayer, in the monastery, in the garden, on the road, in the field, or wherever sitting, walking, or standing, he should always have his head bowed, his gaze fixed on the ground, considering himself guilty at all times for his sins, and thinking of himself as already trembling before the judgment of God: saying to himself in his heart always that which the publican of the Gospel, with his eyes fixed on the ground, said: 'Lord, I am not worthy, I the sinner, to lift my eyes to heaven.' And likewise with the Prophet: 'I am bent down and humbled greatly.'

Ergo his omnibus humilitatis gradibus ascensis, Monachus mox ad charitatem Dei perveniet illam, quae perfecta foras mittit timorem; per quam universa quae prius non sine formidine observabat, absque ullo labore velut naturaliter ex consuetudine incipit custodire, non jam timore gehennae, sed amore Christi et consuetudine ipsa bona, et delectatione virtutum. Quod Dominus in operario suo mundo a vitiis et peccatis, Spiritu sancto dignabitur demonstrare. |||||||||||||to demonstrate