Caesaria the Elder

ON ST. CAESARIA, VIRGIN, AT ARLES IN GAUL.

Around the year of Christ 530.

Caesaria, Virgin at Arles in Gaul (St.)

From various sources.

[1] Caesaria was the sister of the great Bishop Caesarius of Arles, by whom she was placed in charge of a convent of nuns. Ferrarius in the General Catalogue of Saints and Saussaius in the Supplement to the Gallican Martyrology write that her feast is observed on the 12th of January, The feast of St. Caesaria. though the latter lists her again on the 13th of January. Whether her deeds were recorded in a separate writing we do not know. From the Life of St. Caesarius, written by his disciple Cyprian before the year of Christ 560, while King Childebert was still living, which we shall give on the 27th of August, a few details can be gathered.

[2] She was from the territory of Chalon-sur-Saone. Her parents, who were of equal lineage, Homeland. which is a great and outstanding example of honor and nobility, surpassed all their fellow citizens rather in faith and morals. She was educated in the monastic disciplines at a convent of virgins in Marseilles, Monastic education. while her brother was preparing a new monastery for her and other virgins at Arles. For, says Cyprian, "when the Franks and Burgundians were besieging the city, A monastery begun for her is destroyed. with King Alaric already slain by the most victorious Clovis in battle (year 507), Theodoric, King of Italy, had entered this province with his generals. During this siege, the monastery which he was beginning to build for his sister and the other virgins was largely destroyed, the woodwork and upper rooms being plundered and torn down by the ferocity of the barbarians. And when Caesarius saw the labor, which he had eagerly pressed forward and built with his own hand and sweat, being overthrown and destroyed, he began to be consumed with redoubled grief."

[3] And after a few interjected words: "In the midst of these events, therefore, he had begun to prepare a principal monastery for his sister, It is rebuilt. and he rebuilt it according to the standard of the former design and the enclosed character of the cloister. He himself (for nothing is contrary to what is fitting for a Christian) like a Noah of our own time, on account of the storms and tempests, built an ark for his companions and sisters at the side of the monastery church. Having called his venerable sister Caesaria from the monastery at Marseilles, where he had placed her for the purpose of learning what she would then teach, so that she would be a disciple before becoming a teacher, he installed her with two or three companions for the time being in the prepared dwellings. Multitudes of virgins gathered there in throngs, Caesaria is placed in charge. renouncing even their possessions and parents. They spurned the deceptive and fleeting flowers of mortal life, and sought the bosom of Caesarius as father and Caesaria as mother, so that with lamps lit they might await the gate of the heavenly kingdom together with him, and having duly entered, might deserve to cling to the everlasting embraces of Christ -- so enclosed that until the day of their death none was permitted to go out through the door of the monastery."

[4] Finally, concerning the death and burial of Caesaria: "And in order to relieve the holy virgins he had gathered of the concern for necessary burial, he had massive coffins, Tombs of the nuns. most suitable for burying bodies, newly carved from huge stones, and had them placed in closely packed rows throughout the entire pavement of the basilica, so that any member of that community who departed this life would find a most ready and most holy place of burial. Not long afterward, therefore, when his sister, the holy Caesaria, the Mother of the monastery, departed to the rewards of Christ, The death of Caesaria. he buried her among these tombs which he had prepared, in the middle of the chancel, next to the one he had prepared for himself. She was succeeded by the Caesaria who is the present Mother; She is succeeded by another Caesaria. whose work with the sisters is so outstanding that amid psalms, fasts, vigils, and readings, the virgins of Christ also beautifully copy out the divine books, having her as their teacher."

[5] From this it is clear that the Life of St. Caesarius was not written by Cyprian for Caesaria the sister of St. Caesarius, as Surius and Vincentius Barralis supposed, since she died before Caesarius, but for the other Caesaria. After her, Liliola was placed in charge of the monastery, Then Liliola. praised by Venantius Fortunatus. Saussaius therefore wrote incorrectly in his Catalogue of Saints whose feast days he did not know: "Liliola, a most devout abbess, the teacher of St. Caesaria, Then St. Marcia Rusticula after Liliola. virgin and Abbess of Arles, who succeeded her." On the contrary, St. Marcia Rusticula succeeded Liliola, as we shall say on the 16th of August.

[6] The age of St. Caesaria can be calculated from the age of her brother Caesarius. St. Caesarius died in the 73rd year of his life, the 40th of his episcopate. The age of Caesaria. It is established that in the year 500 of Christ he was not yet a bishop; for in that year, after the consulship of Paulinus the Younger, vir clarissimus, for the second time, on the 3rd day before the Kalends of October, a letter from Pope Symmachus to Aeonius, his predecessor, survives. He therefore reached at least the year of Christ 541. He appears to have died on the 27th of August, 542. For a letter from Pope Vigilius to his successor Auxanius was written on the 15th day before the Kalends of November, after the second consulship of Basilius. For it is not likely that, if Caesarius had died in the same year, a successor could have been elected, confirmed, and consecrated quickly enough to send messengers to request the pallium from the Roman Pontiff, and to obtain it by the 18th of October. Caesarius died in the 30th year after the founding of his sister's convent. She herself died before her brother, but only after having survived some of her own nuns. Whence one may conjecture that she died around perhaps the year 530.

[7] Praised by Venantius Fortunatus. Moreover, Caesaria is found praised and numbered among the Holy Virgins by Venantius Fortunatus, book 8, poem 4:

"Here reign Paulina, Agnes, Basilissa, Eugenia, And all whom holy modesty has carried to the stars. Happy are those whose names, through love of Christ, Are written in the everlasting book. Among these companions the conjoined Caesaria shines, The glory of Arles in our own times; By the counsels of Caesarius joined to perpetual light, If not by the merit of martyrdom, by that of virginity. These things Liliola represents with matched virtues, And the nearest palm awaits her as a glorious heir."

And a little further on:

"May the venerable Caesaria be for you a sweet glory, Never to be deprived of your bishop Caesarius. Following them in heart, and fulfilling their precepts in body, That you may hold the flowers, imitate these bees."

Our colleague Brauwer notes that other codices have "Casaria"; the diphthong is certainly dropped by Venantius.

[8] Of the Rule of St. Caesarius and St. Caesaria, that is, the Rule written by St. Caesarius for his sister Caesaria and the other nuns, The Rule of St. Caesaria. St. Gregory of Tours makes mention, History of the Franks, book 9, chapter 40, speaking of St. Radegund, who, "moved by necessity," as he says, together with her abbess whom she had appointed, went to the city of Arles, "where, having received the Rule of St. Caesarius and the Blessed Caesaria, they fortified themselves with the protection of the King." And again, chapter 43, Radegund herself speaks in a letter to the bishops of Gaul: "Furthermore, for the congregation collected through me by the favor of Christ, I adopted the Rule Written by St. Caesarius. under which St. Caesaria lived, which the zeal of the Blessed Bishop Caesarius of Arles suitably compiled from the teachings of the Holy Fathers. With the agreement of the most blessed bishops both of this city and of others, and with the election of our congregation, I appointed as Abbess Lady Agnes, my sister, whom I had cherished and raised from her earliest age as a daughter; and I committed myself to obey her governance according to the Rule after God. And we, together with the sisters, observing the Apostolic pattern, by means of written charters transferred to her whatever earthly substance we seemed to possess; out of fear of Ananias and Sapphira, keeping nothing of our own once placed in the monastery."

[9] On the same Radegund, Agnes, and the Rule of St. Caesaria, Venantius Fortunatus writes, book 5, poem 2, to Martin, Bishop of Galicia:

"Together with Radegund, the humble and devout Agnes humbly asks, That they may be commended to you, holy Father. Adopted by St. Radegund. And as the choir of sisters grows through holy songs, May they please the Lord, their gentle one, with you as guide. And may the nurturing Rule of Bishop Caesarius, the pious, Adopted from the city of Genesius, be preserved."

He calls Arles "the city of Genesius," because the noble Martyr Genesius is venerated there, of whom we shall treat on the 25th of August. Again, concerning the Rule of Caesarius or Caesaria, book 8, chapter 4:

"With Radegund conceiving in faith through love of Christ, The Rule of Caesarius absorbs whatever it contains."

[10] Thereafter it was lost and forgotten. "However, this Rule," says our colleague Brauwer, "whether it was a definite form of living prescribed by Bishop Caesarius himself for his sister Caesaria, or rather, as is more probable, a definite compendium of monastic laws whose discipline passed to posterity, I see is a matter of debate." And after a few interjected words: "Therefore, however you understand this Rule, I believe it was different from the institutes of St. Benedict and came from the school of Lerins together with Caesarius himself. If it was once written out in definite chapters of law, the passage of time itself shows that it has become obsolete, and its unknown usage, although the writer of the Ecclesiastical Annals seems to hold that the constitutions of St. Caesarius passed into the institutes of St. Benedict and were derived into his Rule as a stream into a river, just as the monastery of Lerins itself eventually came under the family of St. Benedict. This merits ready assent, given the great similarity and close kinship of the ascetical laws."

[11] Published here for the first time. Baronius explicitly acknowledges, volume 6, at the year 508, no. 20, that this Rule does not survive. Brauwer declares that he has not seen it. Nor do we believe it has been printed. Therefore we thought it worthwhile to give it here. We do indeed plan, if life and strength, with the Saints' intercession and God's favor, permit, to collect the Rules of the ancient Fathers and other monastic institutes and publish them. But since that is still a distant work, in order to whet the pious reader's appetite for it here, and to illustrate the glory of St. Caesaria, whose deeds are almost unknown, we shall present the Rule here, but without the annotations we plan to add later. Many things in it are drawn from letter 109 of St. Augustine.

RULE OF THE MONASTERY OF ST. CAESARIA,

or Statutes for Holy Virgins, written by St. Caesarius the Bishop.

Caesaria, Virgin at Arles in Gaul (St.)

By St. Caesarius. From manuscripts.

Section I. On the Admission and Testing of Candidates.

[1] Prologue. To the holy and most venerable sisters in Christ, established in the monastery which, by the inspiration and help of God, we have founded: Caesarius, Bishop.

Since the Lord in his mercy has deigned to inspire and help us to found a monastery for you, we have set down for you spiritual and holy admonitions, according to the institutes of the ancient Fathers, as to how you should live in this monastery. So that with God's help you may be able to keep them, remaining constantly within the cells of the monastery, implore by assiduous prayers the visitation of the Son of God, so that afterwards you may say with confidence: "We have found him whom our soul sought." And therefore I ask you, sacred virgins and souls dedicated to God, who with lamps lit and clear conscience St. Caesarius asks the virgins to pray to God for him. await the coming of the Lord, that since you know I have labored to build a monastery for you, you would ask by your holy prayers that I may be made a companion of your journey; so that when you have happily entered the kingdom with the holy and wise virgins, you may obtain by your intercession that I not remain outside with the foolish ones. Pray for me, holy sisters, that among the most precious gems of the Church, the divine favor may fill me with present goods and make me worthy of eternal ones.

[2] And since many things in the monasteries of women and monks seem to differ from one another in their rules, we have selected a few from many, Perpetual enclosure of nuns. by which the senior sisters together with the younger may live according to the Rule, and may strive to fulfill spiritually what they perceive to be especially suited to their sex. These are the first things suitable for your holy souls: If any woman, having left her parents, wishes to renounce the world and enter the holy sheepfold, so that with God's help she may escape the jaws of spiritual wolves, she shall not leave the monastery until her death, not even to enter the basilica where the door is visible.

[3] One must abstain from oaths and curses. Let them strive to flee and avoid oaths and curses as the poison of the devil.

[4] She who converts by God's inspiration shall not be permitted to assume the religious habit immediately, unless her will has first been tested by many trials. Rather, she shall be entrusted to one of the senior sisters Testing of candidates. and for one full year continue in the clothing in which she came. However, the changing of that clothing, or having a bed in the school, shall be at the discretion of the Superior; and as she sees the person's disposition or contrition, she shall take care to adjust this more quickly or more slowly.

[5] Those who come to the monastery as widows, or having left husbands, or having changed their clothing, shall not be received unless they first make charters, donations, or sales to whomever they wish regarding all their small possessions, Renunciation of all property. so that they reserve nothing to their own control that they might particularly manage or possess, on account of the Lord's saying: "If you wish to be perfect, go, sell all that you possess" Matt. 19:21; and: "If anyone has not left all things and followed me, he cannot be my disciple" Luke 14:33. I say this, venerable daughters, because nuns who have possessions will not be able to have perfection. Those women also who convert as virgins, if they are unwilling to fulfill this, shall either not be received, or certainly not be allowed to take the religious habit, until they have freed themselves from all the impediments of this world.

[6] What if they are minors, or their parents are still living? Those who, while their parents are still alive, cannot yet have their property under their own control, or who are still under legal age, shall be compelled to make the charters when they are able to have their parents' property under their own control, or when they have reached the legal age. We give this command to your holy souls because we fear the example of Ananias and Sapphira, who, while they said they had offered everything to the Apostles, offered only a part and unfaithfully kept a part for themselves; which is neither fitting, nor permitted, nor expedient Acts 5.

[7] No one, not even the Abbess, shall be permitted to have her own slave in her service; but if she needs help, let her receive it from the younger sisters. At what age candidates are to be admitted. And, if it can be arranged, no little girl shall ever be received into the monastery, or only with difficulty, unless she is at least six or seven years old and is already able to learn her letters and to obey. The daughters of nobles or commoners shall under no circumstances be received for rearing or teaching.

a In the manuscript copy which we used, this Rule was divided into brief chapters, whose titles were written together after the Prologue. We have therefore omitted them here because we believe they were in no way added by the author, since although they generally contain a summary of what is taught, they often do not correspond adequately to it. Moreover, only the first half of this Rule was thus divided into chapters. It is however pleasing to append a few of the chapter titles here, so that the reader may judge differently from what we have conjectured, if he sees fit.

"First of all it is to be observed that no one shall leave the monastery until her death." "They shall abstain from cursing and from oaths." "On not changing the habit, and on showing obedience." "That no one shall keep for herself anything of what she brought, nor give alms on her own." "That no little girl shall be received unless from the age of six." "That each one shall do not what she herself wishes, but what she is commanded." "That no one shall have a private cell." "That no one shall talk while the psalms are being sung." "No one shall receive anyone's daughter from the baptismal font." "That when the signal is struck, no one shall come late."

Section II. On Discipline and Domestic Tasks.

[8] No one shall choose any work or craft to do according to her own preference; Work is not to be chosen. but it shall be for the superior to command what she perceives to be useful.

[9] No one shall be permitted to choose a separate dwelling, nor shall she have a private room, or cupboard, or anything of the sort that can be locked as her own; No private possessions. but all shall remain in a single dormitory with their beds separated. Those who are elderly and infirm shall be accommodated and arranged in such a way that they do not each have individual cells, but all shall be received in one room, where they shall remain. They shall never speak in a loud voice, according to the words of the Apostle: "Let all clamor be removed from you" Eph. 4:31; for this is neither at all fitting nor expedient.

[10] Silence during the psalms. Likewise, while the psalms are being sung, it is absolutely forbidden to talk or to work.

[11] No one shall presume to receive anyone's daughter in baptism, whether of a rich person or a poor one; because she who has despised the freedom of her own family for the love of God ought not to seek or have the obligations of others, They shall not act as baptismal sponsors. so that without any impediment she may be free to devote herself continuously to God.

[12] Promptness of obedience. She who comes late to the Work of God or to the other tasks when the signal is struck shall be subject to rebuke, as is proper. And if, having been admonished a second and third time, she refuses to amend, she shall be separated from communion or from meals.

[13] She who, when admonished for any fault, is corrected and rebuked, shall absolutely not presume to answer back to the one correcting her. She who is unwilling to carry out anything that is commanded shall be separated from the communion of prayer or from the table, Correction. according to the gravity of the fault.

[14] Those who cook shall each receive an extra measure of wine for their labor. In every bodily task, Domestic duties. whether in the kitchen or whatever daily use requires, they shall take turns, except for the Mother and the Prioress.

[15] Drowsiness. During the vigils, so that no one may be weighed down by sleep through idleness, let such tasks be done as do not distract the mind from listening to the reading. If anyone is weighed down by sleep while others are seated, let her be ordered to stand, so that she may be able to dispel the torpor of sleep from herself, and not be found tepid or negligent in the Work of God.

[16] The work of wool-making. In the wool-working itself, let them receive their daily portion of work with humility, and strive to complete it with great diligence.

[17] Nothing is to be anyone's own. No one shall claim anything as her own, whether in clothing or in any other thing. No one shall do anything with murmuring, lest she perish by the same judgment as the murmurers, according to the words of the Apostle: "Do all things without murmuring" Phil. 2:14.

[18] Let them obey the Mother after God; let them bear with the Prioress. Sitting at table, let them be silent and attend in mind to the reading. But when the reading has ceased, The table. let holy meditation not cease from the heart. If something is needed, let the one who presides over the table have the care, and let her ask for what is necessary by a gesture rather than by voice. Not only shall your mouths take food, but your ears shall also hear the Word of God. Let all learn their letters.

[19] At all times for two hours, Reading. that is, from morning until the second hour, let them devote themselves to reading. For the rest of the day, let them do their work and not occupy themselves with idle chatter, Silence. according to the words of the Apostle: "Working in silence" 2 Thess. 3:12; and: "In much speaking you will not escape sin." And therefore you shall speak only about what pertains to the edification or benefit of the soul Prov. 10:19.

[20] When the necessity of work demands it, then let them speak. But for the rest, while they work together, Reading during work. let one of the sisters read until the third hour; for the rest of the time, let meditation on the Word of God and prayer not cease from the heart. Let you have one soul and one heart in the Lord. Let all things be held in common among you. For so we read in the Acts of the Apostles: "All things were held in common among them, and distribution was made to each as each had need" Acts 4:32.

Section III. On Humility, Piety, Chastity, and Reporting the Faults of Others.

[21] Those who had possessions in the world, when they enter the monastery, shall humbly offer them to the Mother for the common use. Those who had nothing shall not seek in the monastery what they could not have had outside. Humility in the surrender of wealth. Those who seemed to be something in the world shall not look down upon their sisters who came to that holy society from poverty; nor shall they be proud of the riches they offered to the monastery, as if they were enjoying them in the world. What does it profit to scatter and become poor by giving to the poor, if the wretched soul is puffed up by the devil's pride? Therefore live unanimously and in concord, and honor God in one another, whose temples you have merited to be. Persevere in prayers without ceasing, according to the Gospel: "Praying at all times, that you may be deemed worthy" Luke 21:36. And the Apostle: "Pray without ceasing" 1 Thess. 5:17.

[22] When you pray to God with psalms and hymns, let what is uttered with the voice be pondered in the heart. Attention in singing the psalms. Whatever work you do, when reading is not being read, ruminate on something from the divine Scriptures. The sick are to be treated in such a way that they may recover more quickly. But when they have regained their former strength, The infirm. let them return to the happier habit of abstinence. Let your dress not be conspicuous; do not seek to please by your clothes, but by your morals, as befits your vocation.

[23] Let no lustful desire of the eyes for any man arise in you, at the devil's instigation. And do not say that you have chaste souls Guarding of the eyes. if you have unchaste eyes, for an unchaste eye is the messenger of an unchaste heart. Nor should she who turns her gaze upon a man not innocently think that she is not seen by others when she does this. She is certainly seen by those from whom she does not think she is observed. But suppose she escapes detection, so that no human being sees her -- what will she do about that overseer above, from whom nothing at all can be hidden? Let her fear, then, to displease God; let her beware of pleasing a man sinfully. Therefore, when you stand together, if the steward of the monastery, or any man with him, should come, guard one another's chastity. For God, who dwells in you, also guards you in this manner.

[24] If you see any sister behaving more freely than is proper, correct her privately as a sister. If she neglects to listen, bring it to the attention of the Mother. The faults of others must be reported to the Mother. And do not consider yourselves malicious when you report this with a holy intention. For you are rather not innocent, and you make yourselves participants in her sin, if you allow your sister, whom you could have corrected by reproof, to perish through your silence. For if she had a wound in her body, or were bitten by a serpent, and wished to conceal it for fear of being cut, would it not be cruel to keep silent about it, and merciful to reveal it? How much more, then, should you make known the counsels and snares of the devil, lest the wound of sin grow worse in the heart, and the evil of desire be nourished too long in the breast. And do this with love for the sister and hatred for the vices.

Section IV. On Avoiding Private Property. On the Care of Clothing.

[25] But whoever (which may God not permit) has advanced so far in evil as to receive secretly from anyone letters, It is forbidden to give or receive letters. or any messages or small gifts, if she has confessed this voluntarily, let her obtain pardon, and let prayer be offered for her. But if she conceals it and is exposed or convicted, let her be punished more severely according to the statutes of the monastery. She shall be subject to the same strict penalty if she herself presumes to send letters or small gifts to anyone by sacrilegious practice. However, out of affection for her parents, if she wishes to send a bread-blessing (eulogia) to someone's attention, Eulogiae. let her suggest it to the Mother; and if the Mother permits, let the doorkeepers give it, and let them send it in her name to whomever she wishes. She herself, without the Prioress or the doorkeepers, shall not presume to give or receive anything on her own.

[26] And although it ought not only not be thought, but ought not even be believed, How theft and insults are to be punished. that holy virgins should wound each other with harsh words or insults; nevertheless, if by chance, as human frailty goes, any of the sisters, at the devil's instigation, have dared to break out into so great a crime as to commit theft, or hurl insults at one another, it is just that they receive legitimate discipline who violate the institutes of the Rule. For it is necessary that in them be fulfilled what the Holy Spirit declared through Solomon concerning undisciplined children: "He who loves his son chastises him constantly" Ecclus. 30:1. And again: "You strike him with the rod, and you deliver his soul from hell" Prov. 23:14. Let them, however, receive that discipline in the presence of the congregation, according to the words of the Apostle: "Rebuke sinners before all" 1 Tim. 5:20.

[27] And since it is necessary for the Mother of the monastery to bear the care for the salvation of souls, and to think constantly about the small substance of the monastery as it pertains to bodily sustenance, Who is to care for the clothing. and also to show affection to visitors and to respond to the letters of any of the faithful, the entire care of the wool-working, from which clothing is provided for the holy sisters, shall belong to the responsibility of the Prioress or the mistress of the wool-work. Through their diligence, with zeal and love of God, let all necessary clothing be faithfully prepared, so that whenever the holy sisters need it, the Prioress may offer it; and the Mother of the monastery shall distribute it to those who need it with holy discretion.

[28] These garments shall be made in the monastery with such diligence that the Abbess never needs to obtain them from outside the monastery. And it does not concern you what kind of clothing is brought forth for you according to the season. But if contentions and murmurings arise among you about this, if some of you have received something perhaps less worthy than what they had before, test yourselves by this as to how much you lack in that inner holy garment of the heart, Where they are to be stored. you who murmur about the garment of the body. Nevertheless, if your weakness is indulged so that you have more than daily use requires, place what you have in one location under a common guardian, and let the keeper of the storeroom hold the keys to your chests and small presses.

[29] Nothing is to be one's own. No one shall do any work for herself, unless the Abbess has commanded or permitted it; but let all your works be done in common, with so holy a zeal and so eager an alacrity, as if you were doing them for yourselves.

a This saying is not from Solomon, but from Jesus son of Sirach. Perhaps St. Caesarius wrote "through the Wise Man," and a copyist substituted "through Solomon." Although there is a similar saying of Solomon in Proverbs 13:24: "He who loves his son diligently instructs him."

Section V. On the Cellarer, the Infirmarian, and Others.

[30] For the cellar, for the door-keeping, or for the wool-work, let such be chosen by the superior, not those who consider the wishes of some but those who consider the needs of all with the fear of God. And therefore whatever pertains to food or drink, no sister shall presume to store or keep near her bed. Whoever does this shall endure the most severe punishment. Above all, I adjure before God and his Angels All food and drink are to be held in common. that none of the sisters shall secretly either buy wine, or accept it from wherever it may have been sent. Rather, whatever is sent shall be received by the doorkeepers in the presence of the Abbess or the Prioress, and shall be handed over to the cellar-keepers, and shall be dispensed according to the rule by her authority, to the one for whom it was sent, as befits her infirmity. And since it often happens that the monastery's cellar does not always have good wine, it shall be the holy Abbess's care to provide such wine as may comfort the sick or those who have been more delicately reared.

[31] Who shall use the bath. Baths shall by no means be denied to one whose illness requires it. But this shall be done without murmuring, on the advice of medical counsel, so that even if the one who is sick does not wish to bathe, it shall be done at the superior's command, as the case requires for her health. But if she is not compelled by any illness, consent shall not be given to her desire.

[32] The care of the sick, or of those suffering from any weakness, must be entrusted to one sufficiently trustworthy and devout sister, who shall request from the cellar whatever she perceives to be needed. And such a one should be chosen What the infirmarians should be like. who both maintains monastic strictness and serves the sick with compassion. And if the necessity of the sick demands it, and it seems right to the Mother of the monastery, the infirm may also share a small cellar and kitchen in common. Those who are placed over the cellar, or the wine-store, or the clothing, or the books, or the doorkeeping, or the wool-work, shall receive their keys over the Gospel, and serve the rest without murmuring. If any treat garments, shoes, or utensils as things to be negligently spent or carelessly guarded, they shall be more severely corrected as embezzlers of monastic property.

Section VI. On Correcting Quarrels and Insults.

[33] Have no quarrels, according to the words of the Apostle: "The servant of God must not quarrel" 2 Tim. 2:24. And: "Abstain from strife, and you will diminish sins" Ecclus. 28:10. Or if any arise, let them be ended as quickly as possible, lest anger grow into hatred, and a mote be turned into a beam, There must be no quarreling. and the soul become a murderer. For so you read: "He who hates his brother is a murderer" 1 John 3:15. And: "Lifting up holy hands without anger and dispute" 1 Tim. 2:8. Whoever has injured a sister by insult, curse, or even accusation of a crime, let her remember to purge the fault by making satisfaction. If she presumes to repeat this offense, let her be struck with the most severe discipline, until she merits to be received back through satisfaction. Let the younger sisters especially defer to the older ones.

[34] If anyone has been excommunicated for any reason, let her be removed from the congregation and remain in a place the Abbess has appointed, with one of the more spiritual sisters, until by humble petition she receives pardon. But if, Pardon must be mutually asked and given. as usually happens, at the devil's prompting they have injured each other, they must mutually ask pardon and forgive debts, for the sake of their prayers, which they ought to have all the more pure the more frequent they are. But if she from whom pardon is asked refuses to forgive her sister, let her be removed from communion, and let her fear the saying: "If he does not forgive, neither will he be forgiven" Mark 11:26. She who never wishes to ask pardon, or does not ask sincerely, or she from whom pardon is asked, if she does not forgive -- such a one seems to have no reason for being in the monastery. Therefore spare yourselves harsh words; and if they have been uttered from your mouth, do not be ashamed to bring forth from the same mouth the remedies from which the wounds were made.

[35] When you who are superiors are compelled by the necessity of discipline to speak harsh words for the correction of bad morals, Shall superiors ask pardon? even if you feel that you have perhaps exceeded moderation in this, it is not required of you that you ask pardon, lest while too much humility is maintained toward those who ought to be subject, the authority of governing be broken. But pardon must be asked of the Lord of all, who knows how much goodwill you bear even toward those whom you correct more than justly. Let the Mother, who bears the care of all of you, and the Prioress be obeyed without murmuring, lest charity in them be grieved. Let those who preside over you strive to maintain discretion and the Rule with charity and true devotion. Toward all, let them offer themselves as examples of good works; Their duty. let them correct the restless, console the fainthearted, support the weak, always considering that they will render an account to God for you. And so by obeying more holily, you have mercy not only on yourselves but also on them, who among you, the higher they appear in rank, the greater the danger in which they are placed. For this reason, obey humbly and with reverence not only the Mother, but also the Prioress, the Senior Sister, and the Formaria.

a Scholars commonly deny that the power to impose ecclesiastical censures can be conferred on women. Nevertheless, abbesses and other superiors of nuns are said to "excommunicate" when they order their members to abstain for a time from the common psalmody, other religious assemblies, or even the reception of the divine mysteries, as a penalty for some offense. Consult Aegidius de Coninck, volume 2, De Sacramentis, disputation 13, doubt 4, no. 33; Henriquez, book 13, chapter 24, etc.

Section VII. On Conversation with Outsiders.

[36] Above all, for the sake of guarding your reputation, in the secluded part of the monastery Which men may enter the monastery, and when. and in the oratories, except for the Bishop, the Steward, and the Priest, Deacon, and Subdeacon, and one or two lectors whom both age and life commend, who must sometimes celebrate Mass, no man shall enter. But when roofs need to be repaired, or doors or windows need to be fixed, or anything of the sort needs to be repaired, only workmen and servants shall enter with the Steward to do the work, if necessity requires; but not even they without the knowledge or permission of the Mother. The Steward himself shall never enter the interior part of the monastery except for those practical purposes which we have described above, and never, or only with difficulty, without the Abbess or another most honorable witness, so that the holy sisters may have the use of their private quarters, as is fitting and expedient.

[37] Whether women may enter? Secular matrons and young women, and other women still in lay dress, shall likewise be prohibited from entering.

[38] It must also be observed that the Abbess shall not proceed to the parlor to greet visitors without her proper attendants, How the Abbess shall deal with outsiders. that is, without two or three sisters. Bishops, abbots, and other religious men whose great life recommends them, if they ask, should be admitted to prayer in the oratory. It must also be observed that the door of the monastery be open to visitors at appropriate hours.

[39] A meal shall never be prepared for the following persons -- bishops, abbots, monks, clerics, secular men, women in secular dress -- nor for the parents of the Abbess, nor of any nun, either in the monastery or outside the monastery. For whom a meal is to be provided. Not even for the bishop of this city, nor indeed for the Steward of the monastery itself, shall a meal be given. From the city, not even religious women, unless they are of great virtue and bring honor to the monastery, shall be entertained; and this shall be done very rarely.

[40] If, however, someone comes from another city to visit her daughter or to visit the monastery, How nuns shall deal with their parents. if she is a religious woman and the Abbess sees fit, she should be invited to a meal; all others absolutely never. For holy virgins and women devoted to God, being more devoted to Christ, ought to pray for all the people rather than prepare bodily meals. If anyone wishes to see her sister, or daughter, or any relative or kinswoman, let conversation not be denied her in the presence of the Formaria or any senior sister.

Section VIII. On the Sick, Clothing, and Furnishings.

[41] The Abbess, unless compelled by illness or some other infirmity or pressing business, The Abbess's table. shall absolutely not take her meals apart from the community.

[42] Above all I admonish and adjure you, holy Mother, and you, venerable Prioress, whoever you may be, and whoever is to be entrusted with the care of the sick, and also the Senior Sister and the Formaria, that you observe most vigilantly whether there are any among the sisters who, because they have been more delicately reared, or perhaps suffer more frequent bouts of stomach ailment, The weaker must be helped of one's own accord. and cannot abstain as the others do, or who fast only with great difficulty -- if they do not presume to ask out of modesty, you should order the cellarers to give to them, and arrange for them to accept it, and let them be fully confident that whatever they receive at any hour, when the superior dispenses or commands it, in that refreshment they receive Christ. As for the cellarers and those who are to serve the sick, above all solicitude, let the care and diligence for the sick be charged upon them before God and his Angels. I also advise that, on account of excessive disturbance, daily or constant almsgiving should not be done at the door of the monastery; rather, the Abbess should arrange through the Steward for whatever God has given, so that it may remain for the use of the monastery, to be distributed to the poor.

[43] Above all it must be observed that if someone gives or sends clothing or anything else to a daughter or to any relative belonging to her, it shall not be received secretly. For this reason, I adjure before God and his Angels all those who serve at the door, Nothing is to be given or received without permission. that they shall not permit anything to be given out of the monastery, or consent to have anything received into the monastery, without the knowledge or counsel of the Abbess. However, if the Abbess, as often happens, is occupied with visitors, the doorkeepers shall show to the Prioress whatever has been brought. If they neglect to do this, both the doorkeepers who permit it and those who receive it shall not only suffer the most severe discipline of the monastery, but shall know that for the transgression of the holy Rule they will have to give account before God together with me. As for whatever has been sent, if the one for whom it was sent needs it for her use, she shall have it. No superfluities are to be kept. But if she has no need of it, let it be put into the common stock and given to whoever needs it, on account of the Lord's commandment: "He who has two tunics, let him give to him who has none" Luke 3:11. When they receive new garments, if they do not need the old ones, let them return them to the Abbess, to be distributed to the poor or to newly entering younger sisters.

[44] All garments shall be of a simple and modest color only. Never black, never shiny, but only undyed or milk-white shall be made in the monastery through the diligence of the Prioress The color of garments. or the care of the wool-mistress; and the Mother of the monastery shall distribute to each as their needs reasonably require. No dyeing shall be done in the monastery except, as stated above, undyed and milk-white; for nothing else befits the humility of virgins. The bedding itself shall be simple; The arrangement of beds. for it is quite unseemly if secular coverlets or embroidered tapestries should shine upon the bed of a religious woman. You shall not have silver for your own use, except for the service of the oratory.

[45] Featherwork, embroidery, and all brocade, coverlets, and ornamental items shall never be made in the monastery. Even the ornaments in the oratories must be simple: never feathered, never of pure silk, never of cotton. Nothing other than crosses -- either black or milk-white sewing only of undyed or white cloths -- shall be applied. The ornament of the church. For neither torn hangings shall be displayed, nor painted panels affixed, nor any painting made on the walls or ceilings; because in a monastery there should be nothing that pleases only physical rather than spiritual eyes. If any ornaments are donated either by you or by any of the faithful, they shall either be sold for the profitable use of the monastery, or, if necessary, assigned to the basilica of the Holy Mary. Embroidery shall never be done except on napkins or towels, as the Abbess may order.

[46] None of you shall presume to accept the garments of clerics, laypeople, parents, or any men or women, either to wash, sew, or store; lest through this incautious, dishonorable, The clothing of outsiders is not to be cared for. and hostile familiarity the reputation of the monastery be harmed. Whoever refuses to observe this shall be struck with the discipline of the monastery as though she had committed a crime.

a It seems the text should read "aliqua necessitudine" (some kinswoman).

Section IX. A Brief Recapitulation of the Foregoing.

[47] You, holy and venerable Mother of the monastery, and you, Prioress of the holy congregation, I admonish and adjure before God and his Angels, An adjuration to the superiors. that the threats, objections, or blandishments of no one shall ever soften your spirit so that you diminish anything from the institutes of the holy and spiritual Rule. I trust, however, in the mercy of God that you will not incur guilt except for some negligence, but that through holy and God-pleasing obedience you may happily attain to eternal blessedness.

[48] Although with God's favor we composed the Rule for you at the beginning of the founding of the monastery, nevertheless we have many times since added or removed something. How this Rule was written. For, considering and testing what you are able to fulfill, we have now defined what was suited to reason, possibility, and holiness. For as far as we could determine by careful trial, the Rule itself has been tempered by God's inspiration so that with God's help you can keep it in its entirety. And therefore before God and his Angels we adjure you that nothing further be changed or diminished in it.

[49] For this reason, we wish that whatever notes we previously made be treated as void. But this document, in which I have written the recapitulation in my own hand, Nothing in it is to be changed. I ask and urge you to fulfill faithfully and happily with God's help, ceaselessly imploring God's aid, lest the ancient enemy hinder you with his poisonous counsel -- he who is accustomed to drag down from the very heights of heaven those who consent to him to the depths of hell. Therefore, holy and venerable daughters, I urge you to strive with all your strength and most vigilant care to repel his suggestions. And run with God's help so that you may seize the prize, for it is not he who begins, but he who perseveres to the end, who will be saved. And although I believe that your holy devotion always keeps in memory what has been written above, and strives with Christ's help to fulfill it not only faithfully but happily, This recapitulation was added by Caesarius. nevertheless, so that what we have established may cling more tenaciously to your holy heart, we wished this small recapitulation to be made, which I wrote in my own hand. I ask you, by God's inspiration, both to receive it willingly and to strive always to keep it with God's help.

[50] The monastery must not be left. For this is what we especially wish to be observed by you without any diminution: that none of you until her death shall either be permitted or presume on her own to leave the monastery, or even to go out into the basilica in which you have a door.

[51] Let no one have a private cell. Let no one have secret familiarity or any kind of association with anyone, whether religious or lay, men or women. Communication with outsiders must be avoided. Nor shall she be permitted to speak alone with anyone alone even for a moment of time; nor shall she accept their garments for washing, dyeing, storing, or sewing. And, as we have established in the Rule itself, they shall not dare to send anything secretly from within to the outside, or to receive anything from outside within.

[52] No one shall possess anything of her own outside, nor have anything within; nor shall she reserve anything for her own disposal. Rather, as we said above, Renunciation of all things. let her make charters transferring it to whomever she wishes, so that she may be free from all impediments, on account of what the Lord said: "If anyone has not renounced all that he possesses, he cannot be my disciple" Luke 14:33. And: "If anyone wishes to come after me, let him deny himself" Matt. 16:24. He who is commanded to deny himself -- with what boldness does he presume to keep anything of the impediments of this world for himself, and not rather tremble at and fear what is written: that the impediments of the world have made them wretched? And attend diligently to the words of the Apostle: "I wish you," he says, "to be free from care" 1 Cor. 7:32. And keeping these things faithfully, let her say with a clear conscience: "The world is crucified to me, and I to the world" Gal. 6:14. And: "I have counted all things as rubbish, that I might gain Christ" Phil. 3:8.

[53] Meals. A meal shall not be prepared for the bishop of this city, or of any other, or for any men, as we have established in this Rule.

[54] Letters. Letters from no one, not even from parents, shall be received secretly; nor shall any letters whatsoever be sent without the permission of the Abbess.

[55] Clothing. I especially urge, as we have already said, that shiny, black, purple, or marten-fur garments shall never be worn, but only undyed and milk-white.

[56] They shall never bind their heads higher than the measure we have set in this place from a template.

[57] All works shall be done in common.

[58] Admission. Whoever comes to conversion shall have the Rule read to her frequently in the parlor. And if she has professed with a willing and free will that she will fulfill all the institutes of the Rule, let her remain there for as long as the Abbess deems just and reasonable. But if she says she cannot fulfill the Rule, she shall absolutely not be received.

[59] The door. The door of the monastery shall never, with your will or your permission, be outside the basilica; and at evening, nighttime, and midday hours it shall never be open. At those hours, however, and when a meal is being served, The keys. the Abbess shall keep the keys with her. The Abbess of the holy congregation, who is permitted to possess nothing or to have anything as her own -- I adjure her before God that, as far as possible, she strive to provide for them what is necessary.

[60] Ornamentation. Featherwork, ornamental items, purple garments, and all brocade shall never be made in the monastery, on account of the Apostle's words: "No one serving as a soldier of God entangles himself in worldly affairs, so that he may please the one who enlisted him" 2 Tim. 2:4.

Section X. On the Election of the Abbess. The Rule Must Not Be Changed.

[61] Election of the Abbess. Whenever the holy Abbess has departed to God, let none of you be influenced by carnal affection, or by birth, or by wealth, or by any family connection, to make the choice less effective. Rather, all of you, with Christ's inspiration, unanimously elect a holy and spiritual woman who can effectively guard the Rule of the monastery and is able to give a wise response to visitors with edification, contrition, and holy affection, so that all people who seek you out with great faith and reverence for their own edification may more abundantly bless God and spiritually rejoice both in your election and in the way of life of the one you have chosen.

[62] Nothing in the Rule is to be changed. And although, daughters and sisters uniquely venerable to me in the love of Christ, I am confident of the obedience of your holy devotion, nevertheless out of paternal solicitude, because I desire you to be like the Angels, I ask again and again and adjure you by almighty God that you permit nothing to be diminished from the institutes of the holy Rule, but that you labor with all your strength, with the Lord's help, to keep it, knowing that each one will receive her own reward according to her labor.

[63] Exhortation to keep the Rule. And above all I ask that your holiness not receive our admonition in passing, for we do not speak from our own presumption, but according to what is read in the canonical Scriptures and is most abundantly contained in the books of the ancient Fathers. We admonish you with great affection and true charity for your welfare. And since you read that whoever neglects one of the least commandments will be called least in the kingdom of heaven, do not despise the words of our humility as though they were trifling, on account of what is written: "He who despises you, despises me" Matt. 5:19; Luke 10:16. And: "He who despises small things will fall little by little" Ecclus. 19:1. For just as in any physical contest, the more a person is disgraced the more he has been defeated by a lesser and inferior person, so also in the spiritual struggle, in one who has been negligent in small things shall be fulfilled what is written: "Whoever keeps the whole law but offends in one point has become guilty of all" James 2:10. For when I think upon these things not only with great fear but also with trembling, while my spirit dreads lest any even minute sins creep upon you, I not only admonish but also beseech, and at the same time adjure, and with great affection of charity implore, that you may come without shame to that eternal blessedness, to the company of the Angels and all the Saints, and that together with the Holy Mary and with all the virgins I may deserve to see you happily receive the crowns of glory and follow the heavenly Lamb; so that with whole heart and whole soul you strive to fulfill the commandments comprehended above, through which you may happily attain to eternal rewards.

[64] Any Abbess wishing to change the Rule must be resisted. And what I do not believe, nor may God in his mercy allow to happen: if at any time any Abbess should attempt to change or relax anything from the institutes of this Rule, or should wish, on account of family ties or any condition of subjection, to have familiarity with the Bishop of this city -- by God's inspiration and with our permission, resist in this matter with reverence and gravity, and by no means permit this to happen. Rather, according to the sacred aids of the most holy Pope of the city of Rome, strive with the Lord's help to fortify yourselves in all things. But especially concerning the recapitulation written below, which I wrote in my own hand, I adjure you that absolutely nothing be diminished. For whatever Abbess or Prioress attempts to do anything against the institutes of the holy Rule, let them know that they will have to give account before the tribunal of Christ together with me.

[65] How the obstinate are to be corrected. And if perchance, which God forbid, any of our daughters should be so obstinate in spirit as to scorn to fulfill the recapitulation of this Rule, written wholesomely and according to the teaching of the holy Fathers, remove her from the assembly of your holy congregation, inflamed with the zeal of the Holy Spirit; and let her remain apart in the parlor cell until, doing worthy penance, she humbly asks pardon; and until she corrects herself according to the institutes of the Rule, let her not be readmitted. We say this because it is to be feared that while the negligence of one is tolerated and is not corrected according to the Rule, others who could have been making progress may be corrupted. But we believe in the mercy of God that while you act in a holy and spiritual manner, and correct the negligent with true charity, you will happily and together reach the eternal rewards, through our Lord Jesus Christ, to whom be honor and dominion forever and ever, Amen.

Section XI. The Order of Psalmody and Fasting.

[66] The order of singing psalms. With God's help, sing psalms wisely. We have also indicated the order in which you should sing, drawn for the most part from the Rule of the monastery of Lerins, to be inserted in this booklet. On the first day of Easter, at Terce: twelve psalms with their alleluias and antiphons; three readings shall be said, one from the Acts of the Apostles, another from the Apocalypse, and a third from the Gospel. Hymn: "Iam surgit hora tertia." At Sext: six psalms with an antiphon. Hymn: "Iam sexta sensim voluitur"; and readings. At None likewise six psalms shall be said, with an antiphon. Hymn: "Ter hora trina voluitur." A reading, and a short chapter. At the lamp-lighting, the directaneum of God; which hymn you must sing throughout the whole of Easter, both at matins and at vespers; and at the twelfth hour, begin with: "Sol cognouit occasum suum"; and eighteen psalms shall be said, three antiphons, and the hymn: "Christe precamur annue." On the next day at the twelfth hour, the hymn "Christe qui lux es et dies" shall be said. And thus at all times these two hymns shall be said in alternation. At that same Easter twelfth hour, two readings shall be said: one from the Apostle, another from the Gospels on the resurrection. At the nocturns, eighteen psalms shall be sung, lesser antiphons with their alleluias, and two readings, a hymn, and a short chapter. In this order shall all seven days be celebrated. After Easter, however, these same nocturns are to be said until the Kalends of October; and until the Kalends of August, vigils shall be kept only on Friday and Sunday. After Easter until Pentecost, on Friday one meal only shall be taken. And after the twelfth hour, there shall be six "masses" (that is, lessons), meaning eighteen readings are to be said by heart; and afterwards eighteen psalms, three antiphons. After the nocturns, however, three lessons from a book shall be done until daylight.

[67] The manner of fasting. Fasting from Pentecost until the Kalends of September. From then on, choose how you should fast; that is, as the Mother of the monastery judges the strength and capacity, so let her take care to temper it. From the Kalends of September until the Kalends of November, fasting shall be on Monday, Wednesday, and Friday. From the Kalends of November until the Lord's Nativity, except on feast days and Saturdays, fasting must be kept on all days. Before Epiphany, seven days of fasting. From Epiphany until the week before Lent, fasting shall be on Monday, Wednesday, and Friday.

[68] On the divine office. On Christmas Day and Epiphany, the vigil shall be kept from the third hour of the night until daylight, so that before the nocturns six lessons from the prophecy of Isaiah are read. And after the nocturns, six lessons from the Gospel shall be said. On Epiphany, before the nocturns, six lessons from Daniel shall be given; after the nocturns, six lessons from the Gospels. On ordinary days, at Terce, Sext, and None, six psalms each shall be said with antiphons, hymns, readings, or their short chapters. On Sundays and Saturdays, at Terce: six psalms, after which three readings -- one from the Prophets, another from the Apostle, a third from the Gospels -- and after those readings six psalms, one antiphon, a hymn, and a short chapter. On all feast days at the Twelfth Hour, the psalms that are to be said at Terce shall be joined with three antiphons, and the readings shall be on the subject, that is, on the feast itself.

[69] From the Kalends of October until Easter, add second nocturns, that is, eighteen psalms, two readings, and a hymn. At the first nocturns, in the first say: "Miserere mei Deus secundum magnam misericordiam tuam" ("Have mercy on me, O God, according to your great mercy"). At the end: "Rex aeterne Domine" ("O Lord, Eternal King"). At the second nocturn: "Magna et mirabilia" ("Great and wonderful"). On the next night, at the first nocturn say: "Mediae noctis tempus est" ("It is the hour of midnight"). At the second: "Aeterne rerum conditor" ("Eternal maker of all things"). At the second nocturns begin with: "Miserere mei Deus, miserere mei" ("Have mercy on me, O God, have mercy on me"). After the nocturns, three prayers shall be read; an antiphon and a responsory shall be sung, and another antiphon. After this, until daylight, four lessons shall be completed. If possible, they shall never be reduced, and the sisters shall never be roused either earlier or later than the appointed time. After this, the canonical morning prayers shall be said: on ferial days with antiphons, on feast days with alleluia. Every Sunday six lessons shall be done, then morning prayers shall follow. First say the short directaneum, "Confitemini" ("Give thanks"), with an antiphon, "Cantemus Domino" ("Let us sing to the Lord"), and all the morning canticles shall be said with alleluias. On Saturdays and on all feast days, vigils shall be celebrated. On the solemn days themselves, after morning prayers are completed, let them say the hymn "Te Deum Laudamus" ("We praise you, O God"). They shall proceed to the outer oratory, and the short directaneum shall be said; after this, the canticle "Cantemus Domino"; then the blessing of the three youths; after the blessing, the hymn "Gloria in excelsis Deo" ("Glory to God in the highest"). Then Prime shall be said with six psalms, and the hymn: "Fulgentis auctor aetheris" ("Author of the shining heavens"). Two readings, one from the Old, another from the New Testament, and a short chapter. In this manner it shall be done on Sundays, Saturdays, and major feast days. At vespers, in the same manner, in the outer oratory the short directaneum shall be said, and three antiphons. The hymn on one day: "Deus qui certis legibus" ("God who by certain laws"); on the next day: "Deus creator omnium" ("God, creator of all things"). On all Sundays, at the vigils, the Gospels shall be read; but always in the first lesson one resurrection account shall be read; on the next Sunday another resurrection account, then a third, then a fourth. And while that first lesson on the resurrection is being read, and always during the first lesson in which a resurrection account is read, no one shall presume to sit. Afterwards, however, during the five lessons that follow, all shall sit according to custom. When the feasts of martyrs are celebrated, the first lesson shall be read from the Gospels, the rest from the passions of the martyrs. On ferial days, at the vigils, the books of the Old and New Testament shall be read in order. In winter, on every day after the nocturns, three lessons shall be done. Above all, the reading at the vigils is to be so moderated that it may always be desired and always increase... And therefore at each prayer session, two pages, or certainly no more than three, shall be read. If it happens that they rise later for the vigils, let them read one page each, or as much as the Abbess sees fit; for it shall be in her power to give the signal, at which the reader shall stop without delay, so that the canonical number of lessons may be completed. For this reason the vigils themselves shall be so moderated that those who are healthy are not overwhelmed by sleep after the vigils. At all times after morning prayers until the second hour, let them read; afterwards let them do their work.

[70] When any sister has died, a few sisters shall keep vigil over her until midnight, and the Apostle shall be read. Vigils for the dead. After midnight those who have kept vigil until matins shall rest, and the remaining sisters, keeping watch, shall do one lesson from the Gospels; the rest from the Apostle. And this is the case if a senior sister has departed this life. But if a younger one has died, the lessons from the Apostle shall be done until matins. Above all, care must be taken that when any of the sisters has died, the holy Bishop be informed, so that he himself, with his clergy from the church of the Holy Mary, may lead her with psalm-singing out of holy devotion to the basilica where she is to be laid to rest.

a We shall treat more fully of Lerins on the 16th of January in the Life of St. Honoratus. Caesarius had been a monk there.

b Why the Saturday fast was formerly forbidden in the Church and later permitted is learnedly discussed, as is his custom, by Baronius, volume 1, at the year 57, nos. 202 and 203.

Section XII. The Order of Meals. Epilogue.

[71] We believe the order of meals should also be inserted into this Rule. The arrangement of meals. On all fasting days, three dishes of food shall be prepared; on non-fasting days, only two. On major feast days, at both the midday and the evening meals, additional dishes shall be added, and fresh sweet preparations are to be added. On ordinary days in summer, at the midday meal they shall receive two warm dishes. At the evening meal, two warm dishes suffice. The younger sisters, at the evening meal and at the regular mealtime, shall receive two. Poultry shall be provided only for the sick; for they shall never be served to the community. Meat shall absolutely never be eaten by any nun, unless perhaps one is in a desperate illness, in which case she shall receive it at the command and provision of the Abbess.

[72] Yet I adjure and beseech you, most devout sisters, before the Lord our God, that you repay this perpetual favor to my humility and to your holy Mothers, St. Caesarius asks the nuns to pray for him and their Mothers. that is, to the founders of the monastery and the authors of the Rule: that your charity's intercession may be watchful for us day and night, and that the prayer of your holiness in public worship, whether in the daily solemnities or in the nightly vigils, may prevail, so that your petition, ascending before the sight of the Lord, may establish and grant me to be a worthy Bishop of his Church, and them to be worthy superiors of your holy congregation; and that when we begin to render account of the talents before that tribunal of the creditor, if there are any faults or negligences, whether mine in the care of the Church or of your Mothers toward those entrusted to them, the Lord may deign to pardon us through your intercession, and to heal the wounds of our faults with the medicine of forgiveness; for faults are not amended unless he has forgiven them through the prayers of the Saints, nor does he forgive unless they have been amended.

[73] He forbids the reopening of doors he has blocked. And because for the protection of the monastery I have closed and blocked certain doors, whether in the old baptistery, or in the school, or in the weaving room, or in the tower near the outer wall, let no one ever presume to open them under any pretext of usefulness. Rather, let the holy congregation be permitted to resist, and not allow to be done what they know to be harmful to their reputation or their peace.

a So the manuscript reads; the sense seems incomplete.

"Caesarius, a sinner, reread and subscribed this Rule of the holy virgins. Noted on the 10th day before the Kalends of July."

APPROVAL OF THE SAME RULE.

Caesaria, Virgin at Arles in Gaul (St.)

From manuscripts.

[1] "Paulinus, to his most beloved brother Caesarius, from Hormisdas. I rejoice in the Lord, most beloved brother, and ceaselessly rejoice, that the zeal for devout reverence so flourishes in you that you keep watch with the unremitting continuation of tireless solicitude, so that in the Church of God whatever pertains to his worship The zeal of St. Caesarius praised by Hormisdas. may also be augmented by new advances; and you do not consider anything sufficient for your duty unless you have always added more. You have a faithful and special purpose fixed in your heart; and the Prophet, beloved of God, when he said: 'I have always hoped in you, Lord,' not believing that this devotion was sufficient in itself, added: 'and I will add to all your praise' Ps. 70:14. True love is not accustomed to be content with customary acts of service; and charity considers it a deficiency in itself unless the fervor of love burns ardently. Even though God, as the examiner and knower of secrets, may see faith clinging to the heart, he nevertheless does not allow his dispensation to be concealed or his treasure to be hidden without increase. He commands his worshippers to bring their hidden reverence into the open and to sing his praise with resounding exultation. He asks the Pope to confirm the liberty of his monastery. For this reason -- because you have indicated in your letter that in the Church of Arles, in addition to the usual services of clergy and monks, you have also recently established choirs of young women dedicated to God, requesting that no successors of yours ever be permitted to have any power whatsoever over the aforesaid monastery of young women recently founded by you, so that the virgins consecrated to God, freed from all disturbance or annoyance, may be able to serve almighty God continuously with free minds."

[2] "It is a worthy provision of priestly institutes to stir hearts to sing praises to God for the sake of chastity, and to offer to the sacred worship the fruit of virginity from those mystical seeds. The Apostle declared in those sacred volumes that this was his highest vow, saying: 'I have betrothed you to one husband, to present you as a chaste virgin to Christ' 2 Cor. 11:2. Wherefore, most willingly granting the petitions of your fraternity, The Pope confirms. by Apostolic authority we decree and establish that none of the bishops, including your successors, shall dare to claim for himself any power whatsoever in the aforesaid monastery, except that, with regard only to God, bearing pastoral solicitude, he shall take care to visit the family of Christ the Lord placed there with a sincere spirit, together with his clergy, at suitable times, as is fitting. Furthermore, it is right that with equal devotion, each sex, placed in their appropriate locations, should sing the glory of God, just as with firm and fullest faith each sex awaits the hope of redemption."

[3] "As for the sale and donation previously made to your charity in the monastery of the same young women of God, He confirms also the sales and donations. which you ask to be strengthened by our authority, hoping that the alienation of ecclesiastical estates, prohibited by our decrees, may not be presumed in the future, we approve your purpose and declare the desire to be so praiseworthy that we rejoice that the same restrictions also apply to you. But what was due to be conceded to those who would serve the Church from the Church's substance by the logic of outright purchase ought not to have been sold; the fruit of a good work should be gratuitous. The reward for right zeal ought to be awaited rather than demanded, lest through the profit of the sale the recompense of charity be diminished. Nevertheless, we confirm what has been sold or donated by you to the monastery of virgins, and we hereby display the alienation of ecclesiastical estates by the present decrees. Let this be carried out by all the priests pertaining to your charity's diocese, under your direction; for it is right that what is wholesomely ordained should be generally obeyed. May God keep you safe, most dear brother."

e Marcellus the Bishop reread and agreed. John agreed and subscribed. Severus agreed and subscribed. f Cyprian reread and agreed. Contumeliosus the Bishop reread and agreed. Montanus the Bishop reread and agreed. Peter, in the name of Christ, reread and agreed.

a There is no doubt that this is Pope St. Hormisdas, of whom we shall treat on the 6th of August. He succeeded Symmachus in the year 514 and died in 523.

b The manuscript had "nobis" (for us).

c St. Caesarius himself, in his testament (volume 6 of the Annals of Baronius, at the year 508), acknowledges that these things were sanctioned by the authority of the Pope of Rome.

d In the same testament he enumerates what he had donated to that convent.

e This is perhaps the Bishop of Senez, who is found subscribed to the second Council of Agde in the year 506.

f This Cyprian was Bishop of Riez, and subscribed to the Fourth Council of Arles in the year 524, the Council of Carpentras in 527, the Second Council of Vaison in 529, etc.

Here begin the prayers over the body of the deceased; that is, when a sister departs from the body.

Caesaria, Virgin at Arles in Gaul (St.)

With the devout affection of remembrance, dearest brothers and sisters, let us make commemoration of our dear N., whom the Lord has taken from the temptations of this world, beseeching the mercy of our God, that he may deign to grant her a pleasing and peaceful dwelling, and that with full pardon granted, whatever in this world her own error has brought upon her, he may compensate with his ineffable compassion and kindness. Through our Lord Jesus Christ, his Son.

Another prayer.

Caesaria, Virgin at Arles in Gaul (St.)

O Lord God, holy Father, almighty, eternal God, we humbly beseech you for the spirit of your handmaid N., whom you commanded to be summoned from the whirlpools of this world to yourself. Deign, O Lord, to grant her a place of refreshment and rest. Let her pass through the gates of hell and the ways of darkness, and let her remain in the dwelling places of the Saints, and in the holy light which you once promised to Abraham and to his seed. Let her spirit suffer no injury; but when that great day of resurrection and regeneration shall have come, deign, O Lord, to raise her up together with your Saints and chosen ones. Blot out her offenses and sins to the last farthing, and let her attain with you the life and kingdom of immortality and eternity. Through our Lord, who is to come, etc.

Over the tomb, when she is buried.

Caesaria, Virgin at Arles in Gaul (St.)

Fulfilling, in the manner of the faithful, the duty owed of burying the human body, let us faithfully beseech God, in whom all things live, that he may raise this poor body, buried by us in weakness, in power and in the order of the Saints; and that he may command her spirit to be joined to the holy and the faithful; and that in the judgment he may grant her mercy; and that her whom he has redeemed by death, freed from her debts, reconciled to the Father, carried back on the shoulders of the Good Shepherd, and protected by the Holy Spirit, he may grant to enjoy everlasting joy in the company of the eternal King and the fellowship of the Saints. Who lives and reigns.

Another prayer.

Caesaria, Virgin at Arles in Gaul (St.)

Almighty eternal God, who deigned to breathe a soul from yourself into the human body: while at your command dust returns to dust, command your image to be joined with your Saints and chosen ones, together with the Angels and Archangels.

Another prayer.

Caesaria, Virgin at Arles in Gaul (St.)

Grant, O Lord Jesus Christ, to your departed handmaid N. remission and consolation, so that she who today sees herself deprived of earthly riches may now rejoice, glad in the marvelous splendor, in the fellowship and rest of the Saints. Through our Lord.

Another prayer.

Caesaria, Virgin at Arles in Gaul (St.)

We commend to you, O Lord, the soul of our sister N., so that for her sake, for whom your loving-kindness descended to earth, you may not refuse to receive her into the bosom of your Patriarchs. To her who departs in your name from this uncertain transience, grant, O Lord, that eternal life and happiness in heaven. You who live and reign, God, forever and ever, Amen.