ANALYSIS OF THE RULE

Of the seventy-three chapters comprising the Rule, nine treat of the duties of the abbot, thirteen regulate the worship of God, twenty-nine are concerned with discipline and the penal code, ten refer to the internal administration of the monastery, and the remaining twelve consist of miscellaneous regulations.
The Rule opens with a prologue or hortatory preface, in which St. Benedict sets forth the main principles of the religious life, viz.: the renunciation of one's own will and the taking up of arms under the banner of Christ. He proposes to establish a "school" in which the science of salvation shall be taught, so that by persevering in the monastery till death his disciples may "deserve to become partakers of Christ's kingdom".
In Chapter 1 are defined the four principle kinds of monks: (1) Cenobites, those living in a monastery under an abbot; (2) Anchorites, or hermits, living a solitary life after long probation in the monastery; (3) Sarabites, living by twos and threes together, without any fixed rule or lawfully constituted superior; and (4) Gyrovagi, a species of monastic vagrants, whose lives spent in wandering from one monastery to another, only served to bring discredit on the monastic profession. It is for the first of these classes, as the most stable kind, that the Rule is written.
Chapter 2 describes the necessary qualifications of an abbot and forbids him to make distinction of persons in the monastery except for particular merit, warning him at the same time that he will be answerable for the salvation of the souls committed to his care.
Chapter 3 ordains the calling of the brethren to council upon all affairs of importance to the community.
Chapter 4 summarizes the duties of the Christian life under seventy-two precepts, which are called "instruments of good works" and are mainly Scriptural either in letter or in spirit.
Chapter 5 prescribes prompt, cheerful, and absolute obedience to the superior in all things lawful, which obedience is called the first degree of humility.
Chapter 6 deals with silence, recommending moderation in the use of speech, but by no means prohibiting profitable or necessary conversation.
Chapter 7 treats of humility, which virtue is divided into twelve degrees or steps in the ladder that leads to heaven. They are: (1) fear of God; (2) repression of self-will; (3) submission of the will to superiors; (4) obedience in hard and difficult matters; (5) confession of faults; (6) acknowledgment of one's own worthlessness; (7) preference of others to self; (8) avoidance of singularity; (9) speaking only in due season; (10) stifling of unseemly laughter; (11) repression of pride; (12) exterior humility.
Chapters 9-19 are occupied with the regulation of the Divine Office, the opus Dei to which "nothing is to be preferred", or Canonical Hours, seven of the day and one of the night. Detailed arrangements are made as to the number of Psalms, etc., to be recited in winter and summer, on Sundays, weekdays, Holy Days, and at other times.
Chapter 19 emphasizes the reverence due to the presence of God.
Chapter 20 directs that prayer in common be short.
Chapter 21 provides for the appointment of deans over every ten monks, and prescribes the manner in which they are to be chosen.
Chapter 22 regulates all matters relating to the dormitory, as, for example, that each monk is to have a separate bed and is to sleep in his habit, so as to be ready to rise without delay, and that a light shall burn in the dormitory throughout the night.
Chapter 23-30 deal with offences against the Rule and a graduated scale of penalties is provided: first, private admonition; next, public reproof; then separation from the brethren at meals and elsewhere; then scourging; and finally expulsion; though this last is not to be resorted to until every effort to reclaim the offender has failed. And even in this last case, the outcast must be received again, should he so desire, but after the third expulsion all return is finally barred.
Chapter 31 and 32 order the appointment of a cellarer and other officials, to take charge of the various goods of the monastery, which are to be treated with as much care as the consecrated vessels of the altar.
Chapter 33 forbids the private possession of anything without the leave of the abbot, who is, however, bound to supply all necessaries.
Chapter 34 prescribes a just distribution of such things.
Chapter 35 arranges for the service in the kitchen by all monks in turn.
Chapter 36 and 37 order due care for the sick, the old, and the young. They are to have certain dispensations from the strict Rule, chiefly in the matter of food.
Chapter 38 prescribes reading aloud during meals, which duty is to be performed by such of the brethren, week by week, as can do so with edification to the rest. Signs are to be used for whatever may be wanted at meals, so that no voice shall interrupt that of the reader. The reader is to have his meal with the servers after the rest have finished, but he is allowed a little food beforehand in order to lessen the fatigue of reading.
Chapter 39 and 40 regulate the quantity and quality of the food. Two meals a day are allowed and two dishes of cooked food at each. A pound of bread also and a hemina (probably about half a pint) of wine for each monk. Flesh-meat is prohibited except for the sick and the weak, and it is always within the abbot's power to increase the daily allowance when he sees fit.
Chapter 41 prescribes the hours of the meals, which are to vary according to the time of year.
Chapter 42 enjoins the reading of the "Conferences" of Cassian or some other edifying book in the evening before Compline and orders that after Compline the strictest silence shall be observed until the following morning.
Chapters 43-46 relate to minor faults, such as coming late to prayer or meals, and impose various penalties for such transgressions.
Chapter 47 enjoins on the abbot the duty of calling the brethren to the "world of God" in choir, and of appointing those who are to chant or read.
Chapter 48 emphasizes the importance of manual labour and arranges time to be devoted to it daily. This varies according to the season, but is apparently never less than about five hours a day. The times at which the lesser of the "day-hours" (Prime, Terce, Sext, and None) are to be recited control the hours of labour somewhat, and the abbot is instructed not only to see that all work, but also that the employments of each are suited to their respective capacities.
Chapter 49 treats of the observance of Lent, and recommends some voluntary self-denial for that season, with the abbot's sanction.
Chapters 50 and 51 contain rules for monks who are working in the fields or traveling. They are directed to join in spirit, as far as possible, with their brethren in the monastery at the regular hours of prayers.
Chapter 52 commands that the oratory be used for purposes of devotion only.
Chapter 53 is concerned with the treatment of guests, who are to be received "as Christ Himself". This Benedictine hospitality is a feature which has in all ages been characteristic of the order. The guests are to be met with due courtesy by the abbot or his deputy, and during their stay they are to be under the special protection of a monk appointed for the purpose, but they are not to associate with the rest of the community except by special permission.
Chapter 54 forbids the monks to receive letters or gifts without the abbot's leave.
Chapter 55 regulates the clothing of the monks. It is to be sufficient in both quantity and quality and to be suited to the climate and locality, according to the discretion of the abbot, but at the same time it must be as plain and cheap as is consistent with due economy. Each monk is to have a change of garments, to allow for washing, and when traveling shall be supplied with clothes of rather better quality. The old habits are to be put aside for the poor.
Chapter 56 directs that the abbot shall take his meals with the guests.
Chapter 57 enjoins humility on the craftsmen of the monastery, and if their work is for sale, it shall be rather below than above the current trade price.
Chapter 58 lays down rules for the admission of new members, which is not to be made too easy. These matters have since been regulated by the Church, but in the main St. Benedict's outline is adhered to. The postulant first spends a short time as a guest; then he is admitted to the novitiate, where under the care of a novice-master, his vocation is severely tested; during this time he is always free to depart. If after twelve month' probation, he still persevere, he may be admitted to the vows of Stability, Conversion of Life, and Obedience, by which he binds himself for life to the monastery of his profession.
Chapter 59 allows the admission of boys to the monastery under certain conditions.
Chapter 60 regulates the position of priests who may desire to join the community. They are charged with setting an example of humility to all, and can only exercise their priestly functions by permission of the abbot.
Chapter 61 provides for the reception of strange monks as guests, and for their admission if desirous of joining the community.
Chapter 62 lays down that precedence in the community shall be determined by the date of admission, merit of life, or the appointment of the abbot.
Chapter 64 orders that the abbot be elected by his monks and that he be chosen for his charity, zeal, and discretion.
Chapter 65 allows the appointment of a provost, or prior, if need be, but warns such a one that he is to be entirely subject to the abbot and may be admonished, deposed, or expelled for misconduct.
Chapter 66 provides for the appointment of a porter, and recommends that each monastery should be, if possible, self-contained, so as to avoid the need of intercourse with the outer world.
Chapter 67 gives instruction as to the behavior of a monk who is sent on a journey.
Chapter 68 orders that all shall cheerfully attempt to do whatever is commanded them, however hard it may seem.
Chapter 69 forbids the monks to defend one another.
Chapter 70 prohibits them from striking one another.
Chapter 71 encourages the brethren to be obedient not only to the abbot and his officials, but also to one another.
Chapter 72 is a brief exhortation to zeal and fraternal charity
Chapter 73 is an epilogue declaring that this Rule is not offered as an ideal of perfection, but merely as a means towards godliness and is intended chiefly for beginners in the spiritual life.