Informacio discreta et utilis ad quendam clericum de modo viuendi tam spiritualiter quam corporaliter a Christi sponsa edita, sibi a Deo inspirata.
Foundations of Stewardship and Humility
The cleric is instructed to settle debts, simplify his lifestyle, and embrace his local church as a place of spiritual renewal.
First, I advise you to stay in your own residence near your church of Saint Mary the Virgin, to keep only one servant with you, and to take whatever remains of your income after your necessary expenses are met and immediately pay your creditors, fully satisfying them for your debts. It isn't right or reasonable to give large sums of money to the poor, or to wealthy friends and relatives, before all your debts have been fully paid. Once your debts are fully paid, distribute whatever remains—after you've covered your own and your servant's expenses—to the poor and the needy for the honor of God. Keep your clerical dress honest and useful, taking care that no vanity or showiness can be noticed in the quality of the fabric or the style of your clothes, but only honest necessity and bodily utility. Be content with only two sets of clothes: one for feast days and another for your daily life, and don't have more than two pairs of stockings or shoes. Whatever you have left over from your clothes, trade it for other needs or use it to pay off your debts. For this year, give up wearing linen garments entirely, both by night and by day. For this year, treat your church—specifically that of the Blessed Mary—as your cloister church, for three reasons. First, if you ever stood there before out of pride, you should now remain there in honor of the most humble Virgin Mary, as an act of divine obedience. And if, perhaps, you were once drawn away from the service of God by the canons and beneficiaries of that church, led by their improper talk into evil desires, then strive now, with God’s help, to use godly and spiritual words to turn someone else away from evil desire and toward the delight of the love of God. If you've happened to set a bad example for others through any of your own illicit habits while they were watching, make sure from now on that you provide them with a profitable and virtuous example through your good works and honest ways, for the sake of their souls.
The Liturgical Rhythm of the Day
A detailed schedule is provided for the cleric's daily prayer, choir attendance, and conduct during meals.
Next, my dear friend, you need to organize your days and nights reasonably and with discretion for the praise of God. I've noticed that the bells at your church are rung quite regularly at the appointed times. And so I advise that as soon as you hear them at night, you rise from your place and, with five genuflections and five repetitions of the Our Father and Hail Mary, call to mind the five wounds of Jesus Christ and the sorrows of his most worthy Mother. After this, begin the Matins of the Blessed Virgin and say any other devotions you find meaningful until the canons gather in the choir to chant. It's better to arrive at church with the first ones than with the last. You should sing the morning office for the day with devotion, standing and sitting as is proper until the very end, but you mustn't talk at all unless someone asks you a question. Then, answer as briefly as you can, and don't raise your voice; if at all possible, keep any sign of anger or impatience out of it. You would certainly conduct yourself with great propriety if you were in the presence of some earthly, temporal lord; therefore, you ought to stand with even greater propriety, modesty, and humble reverence—both inwardly and outwardly—in the presence and service of the eternal King of heaven, who is always and everywhere present and sees all things. If you're ever forced by necessity to speak about serious matters concerning yourself or someone else right in the middle of the Hours, leave the choir, and once you're outside, respond briefly and quietly to what you need to address, then return to your stall without delay.1 If you can, arrange to put that business off until another time and place, so that divine worship and the honor of God aren't diminished or hindered. Also, be careful not to wander around the church while the Hours are being sung, as if you were just strolling here and there. For this is the mark of an inconstant and wandering mind, a lukewarm spirit, and of little love and devotion. In the intervals between the Hours, however, pray or read something useful to your soul and devout, or something helpful to others, and keep this up consistently. From the hour you rise from your place for Matins, don't willingly involve yourself in any tasks other than chanting, reading, prayer, or study until the High Mass is finished, unless perhaps you need to discuss church business or improvements to your order and discipline in your chapter meeting. After the High Mass has been celebrated, it's perfectly appropriate to talk and converse about practical matters, useful comforts, and honest, virtuous consolations. When you sit down to eat, have the mealtime blessings read aloud. Whether you're a guest or hosting others, make it a point to start the conversation at the table by speaking about God, his most worthy Mother, or one of the saints. For the edification and benefit of those eating with you—and even for the servers at the table—ask others at least a word or two, or perhaps something about God, His Mother, or the saints of God. Even when you're eating alone with your servant standing by, do the same thing, and use this as your reading—the kind usually read to the brothers eating together in monasteries. Once you've finished eating and have given thanks to God and your benefactors, you can spend a short hour discussing your personal matters or business with any honorable people you like. Immediately afterward, go into your room, kneel down five times, and pray five Our Fathers and five Hail Marys in honor of the wounds of our Lord Jesus Christ and the sorrows of his Mother. Then, for the remaining time until evening, you should set aside a portion for study, reading, and a little rest, unless perhaps you're hindered by friends because of some matter that concerns them. And use the other half of that time for a walk, for some honest physical refreshment, so that you'll be stronger for the praise of God. When the bell rings for Vespers, go immediately to sing the office and enter the church choir, conducting yourself just as described earlier; and after Compline, read the Office of the Dead with its three lessons every day before dinner. Once dinner is finished, practice the same habits as were mentioned for lunch. After giving thanks, however, go for a walk, speaking words that are useful and comforting until you wish to go to bed. Then, before you go to bed, kneel before your bedside and there devoutly say the Our Father and the Hail Mary five times each in honor of the passion of Jesus Christ; afterwards, get into bed and give your body enough sleep and rest so that you aren't forced to doze off during times of prayer because you haven't had enough rest.
Works of Mercy and Ascetic Discipline
Specific instructions are given for weekly almsgiving and a structured plan for fasting and abstinence throughout the year.
Every Friday, read the seven psalms and the litany with devotion, and on that day, give five coins to five needy poor people in reverence for the five wounds of Jesus Christ.2 Furthermore, my dearest brother and friend, I advise you to observe the following abstinence for this year for your own sins. First, you should fast throughout the entire season of Lent, eating only one meal a day consisting of fish, and do the same during Advent; on all the vigils of the Blessed Mary, eat only bread and water; on the vigils of the apostles, eat fish; and on all Wednesdays, eat only one meal consisting of cheese, eggs, and fish. Every Friday, eat only bread and wine—and if you prefer water instead of wine with your bread, I don't discourage that—and every Saturday, eat fish and oil for one meal. On Sunday, Monday, Tuesday, and Thursday, eat meat twice a day, as long as the Church hasn't commanded a fast.
The Wisdom of Discretion
The author explains the rationale behind the counsel, emphasizing the need to avoid burnout, prevent scandal, and practice humble obedience.
Take note, dear brother, that I’ve decided to write to you and offer this counsel for three reasons. First, so that the devil’s envy and his cunning don't draw you into burning yourself out so suddenly that your senses and strength quickly fail, leaving you unable to serve God for the rest of your life as you ought. Second, if worldly people notice any weakness in your senses or strength from overwork, or if they see you becoming weary in the tasks you've begun, they might be repelled and terrified of committing themselves to divine labors. Third, I hope your works are more pleasing to God for this reason: because you choose to humbly accept the counsel of another rather than govern yourself by your own judgment.
Read the original Latin
Primo igitur vobis consulo, ut maneatis in hospicio vestro prope ecclesiam vestram sancte Marie Virginis, unum famulum tantum tecum habeas et totum illud, quod deductis necessariis expensis de tuis redditibus superfuerit, statim reddas tuis creditoribus eisdem de debitis plenarie satisfaciendo,
quoniam non est licitum nec racionabile multas pecunias dare pauperibus seu diuitibus amicis et parentibus, priusquam omnia debita plene fuerint persoluta.
Et quando debita tua totaliter persoluta fuerint, tunc omnia que tibi et famulo tuo deductis expensis superfuerint ad Dei honorem distribue pauperibus et indigentibus.
Clericalem habeas habitum honestum et utile diligenter attendendo, ne in qualitate panni seu in forma vestimentorum tuorum aliqua pompa seu vanitas notari possit sed sola honesta necessitas et utilitas corporalis.
Duobus enim paribus vestimentorum tantummodo sis contentus: unum scilicet pro diebus festiuis et alterum pro reliquis diebus cottidianis, nec eciam plura quam duo paria caligarum seu calceorum habeas.
Et quidquid de tuis vestibus superest commutes in alios tuos usus aut in solucionem tuorum debitorum. Vestimenta linea omnino deponas tam noctibus quam diebus per hunc annum.
Ecclesiam tuam scilicet beate Marie per hunc annum habeas pro ecclesia claustrali propter tria. Primo pro eo, scilicet quod si forte prius in ea unquam stetisti propter aliquam superbiam, sic de cetero in ea resideas in honorem humillime Virginis Marie pro diuina obediencia.
Et si forte per canonicos et beneficiatos illius ecclesie a seruicio Dei inhonestis verbis trahebaris ad malam concupiscenciam, sic conare modo per Dei adiutorium diuinis et spiritualibus verbis tu aliquem a mala concupiscencia trahere ad delectacionem amoris Dei.
Et si forte aliquibus te videntibus per aliquos tuos illicitos mores malum exemplum dedisti, sic amodo cures per bona opera tua et honestos mores tuos animabus ipsorum proficuum et virtuosum dare exemplum.
Deinde, amice dilecte, oportet, quod nocturna tempora et diurna ad Dei laudem racionabiliter ordines et discrete. Ego enim attendi, quod campane vestre ecclesie satis statutis temporibus pulsantur.
Et ideo consulo, ut statim, cum ipsas de nocte audieris, a loco tuo surgas et cum quinque genuflexionibus et quinque vicibus Pater noster et Aue Maria recorderis quinque vulnerum Ihesu Christi et dolorum sue dignissime Matris.
Post hec autem incipias matutinum de beata Virgine et alias deuociones tibi placitas dicas, donec conueniant canonici in choro ad psallendum. Et melius est, quod tu cum primis ad ecclesiam venias quam cum ultimis.
Deuote igitur cantando matutinum de tempore et honeste usque ad finem stare debes et interdum sedere, sicut decens est, sed minime loquendo, nisi aliquid a te interrogatum fuerit,
et tunc cum paucissimis verbis respondeas et non clamorosis excluso quolibet iracundie atque impaciencie signo, si fieri poterit.
Multum enim te ordinares honeste, si esses in presencia alicuius domini temporalis et terreni, et idcirco multo magis debes cum omni honestate et modestia et humili reuerencia interna et eciam exteriori stare in presencia et seruicio eterni Regis celorum semper et ubique presentis et omnia videntis.
Et si forte necessitate compulsus fueris super magnis rebus te aut alium tangentibus ad loquendum in ipsis mediis horis, tunc de choro exeas et quod tibi videtur paucis verbis extra chorum sine clamore respondeas sine mora in tuum stallum redeundo.
Et si poteris, ordina, ut illud negocium ad expediendum in alio loco et tempore suspendatur, ne cultus diuinus et honor Dei diminuatur et impediatur.
Caue eciam, ne vadas gyrovagando per ecclesiam quasi spaciando huc et illuc ambulando, dum cantantur hore. Hoc enim est inconstantis et gyrouagantis animi et tepidi spiritus et modice caritatis et deuocionis.
Tempore autem interualli, scilicet inter horas, tunc ora vel lege aliqua utilia anime et deuota vel aliis proficua hoc iugiter obseruando,
quod ab hora, qua surgis a loco tuo ad matutinum, nullis te libenter operibus implices nisi cantui, lecture, oracioni vel studio, donec summa missa fuerit finita, nisi forte in capitulo vestro inter vos de aliquibus sit tractandum super rebus ecclesie seu meliori statu et ordinacione faciendum.
Deinde celebrata summa missa de corporalibus utilitatibus et commodis atque honestis consolacionibus virtuosis loqui et confabulari bene conuenit.
Quando autem intratis ad mensam, legantur benedicciones mense. Et siue tu fueris hospes alterius siue tu hospites habueris, incipias inter ferculas primum in mensa loqui de Deo vel de sua dignissima Matre aut de aliquo sancto
pro edificacione et utilitate commensalium et eciam seruitorum mense ad minus unum verbum vel duo, aut eciam aliqua de Deo vel de sua Matre aut de sanctis Dei ab aliis interroga.
Et adhuc, dum solus fueris in mensa astante tuo famulo, similiter facias et hoc habeas pro leccione, que conuescentibus fratribus in monasteriis solet legi.
Facta autem comestione et graciis Deo redditis et benefactoribus et tunc de rebus seu negociis te tangentibus, cum quibuscumque personis honestis tibi placet, per aliquam breuem horam loquere.
Et postea statim ingredere cubiculum tuum et flexis quinquies tuis genibus legas quinquies Pater Noster et quinque vicibus Aue Maria propter vulnera Domini nostri Ihesu Christi et propter dolores sue Matris.
Deinde medietatem temporis, quod est usque ad vesperas, ad studendum aut legendum atque ad quiescendum aliquantulum habeas, nisi forsan ab amicis tuis propter aliqua eos tangencia fueris impeditus,
et aliam medietatem temporis predicti ad spaciandum habeas pro consolacione honesta corporali, ut forcior efficiaris ad laudem Dei.
Deinde, cum pulsatur ad vesperas, statim ad officium decantandum ac chorum ecclesie intres ita te habendo in choro, sicut prius supradictum est, et dicto completorio omni die pro mortuis vigilias legas cum tribus leccionibus ante cenas.
Facta autem cena exercitare in talibus moribus, sicut dictum est de prandio. Post gracias vero ad spaciandum vadas loquendo utilia et consolatoria verba, donec dormitum ire volueris.
Et tunc eciam, antequam ad lectum vadas, pone te ante lectum tuum et ibi deuote dices quinque vicibus Pater Noster et quinque Ave Maria pro passione Ihesu Christi et postea intra lectum tuum et corpori tuum de sompno et quiete tantum tribue, quod non urgearis vigilie temporibus propter quietis et sompni breuitatem dormitare.
Omni autem sexta feria legas deuote septem psalmos cum letania et illa die tribue quinque denarios quinque pauperibus indigentibus pro reuerencia quinque vulnerum Ihesu Christi.
Preterea, frater et amice dilectissime, consulo tibi, ut infrascriptam abstinenciam habere velis per hunc annum pro peccatis propriis.
Primo totam quadragesimam ieiunes omni die ad unam comestionem in piscibus et similiter in aduentu Domini, omnes vigilias beate Marie in pane et aqua, vigilias apostolorum in piscibus, omnes quartas ferias ad unam comestionem in caseo et ouis et piscibus,
omni sexta feria in pane et vino tantum -- et si forte magis libuerit aquam quam vinum cum pane habere, hoc tibi non dissuadeo --, omni die sabbati in piscibus et oleo ad unum prandium.
Dominico autem die et die Lune et Martis et die Iouis bis in die comede de carnibus, dum tamen ab Ecclesia non precipiatur ieiunare.
Nota, frater dilecte, quod propter tria hec omnia tibi scribere et consulere decreui. Primo, ut inuidia Dyaboli et eius astucia te ad hoc non traheret, quod te ipsum ita subito totum consumeres, quod sensus tui atque vires cito deficerent, et postea tota vita tua Deo minus seruires, quam oporteret.
Secundo, quod si mundani homines in tuis sensibus aut viribus ex nimio labore defectum aliquem in te notauerint aut eciam in laboribus inceptis te attediari conspexerint, abhorrerent et pertimescerent diuinis laboribus se subicere.
Tercio, quia spero opera tua ex eo magis Deo placere, quia pocius eligis alterius consilio humiliter acquiescere quam te ipsum personaliter tuo proprio iudicio regere.
Notes
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