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Rule

St Benedict of Nursia, tr. Hunter Blair, 1907

Chapter 6

LET us do as saith the prophet: “I said, I will take heed to my ways, that I sin not with my tongue, I have placed a watch over my mouth; I became dumb and was silent, and held my peace even from good things.” Here the prophet sheweth that if we ought at times to refrain even from good words for the sake of silence, how much more ought we to abstain from evil words, on account of the punishment due to sin. Therefore, on account of the importance of silence, let leave to speak be seldom granted even to perfect disciples,¹ although their conversation be good and holy and tending to edification; because it is written: “In much speaking thou shalt not avoid sin”; and elsewhere: “Death and life are in the power of the tongue.” For it becometh the master to speak and to teach, but it beseemeth the disciple to be silent and to listen. And therefore, if anything has to be asked of the Superior, let it be done with all humility and subjection of reverence. But as for buffoonery or idle words, such as move to laughter, we utterly condemn them in every place, nor do we allow the disciple to open his mouth in such discourse.

Notes

Note B (p. 40).—Rara loquendi concedatur licentia. “St. Benedict,” observes Calmet, “as well as all the ancient Rules, preserves an unbroken silence on the subject of recreation.” Nevertheless it appears certain, not only from this but from other passages in the Holy Rule, that conversation was not intended to be absolutely prohibited. Thus the brethren are directed (chap. xxxi.) to ask at proper times for what they require; not to converse with one another except at proper times (chap. xlviii.); and again (chap. xlix.) to talk less than usual during Lent. From very early times, fixed periods were appointed for conversation. The statutes of Adelard (circ. 822 A.D.) permit talking in the dormitory on certain occasions—the Ordo Cluniacensis, of the 11th century, lays down fixed rules and times for conversation in the cloister—and the early constitutions both of the Carthusian and Cistercian Orders explicitly legislate for conversations at regular times. (See Ven. Guigo, Statut. Carthus., c. 7, and Monastic. Cisterciens., p. 328, c. 5.) It is curious to note that it was anciently permitted to talk only on ferial days: silence and recollection were strictly prescribed on all festivals, propter festivitatum reverentiam; and this pious custom still prevails in some religious houses, e.g., in certain convents of the Canonesses Regular of St. John Lateran.