Item modus in ordine voluntario servandus describitur
Charity as the Goal of the Voluntary Order
The one who aspires to perfection through a voluntary religious order must fix their gaze on charity as the end toward which all observances are directed, and must be ready to temper those observances whenever charity itself demands it.
So anyone who aspires to the summit of perfection through a voluntary order of life should first fix their gaze on charity — the means by which we draw closest to God, or rather by which we cleave to God and are conformed to him, and in which the fullness of all perfection consists — as though on the appointed end by which they might direct their entire course and look toward it without ceasing; then, along the path that the rule of their vow or profession prescribes for them, they should strive toward its fullness with unwearied eagerness of spirit. To this end, let abstinence serve; let vigils be devoted to it; let reading keep watch; let daily labor pour itself out in sweat. But if charity — for the sake of which these practices were instituted — is recognized to be violated by any of these things, then at last the necessity falls on the one to whom dispensation has been entrusted, so that they might temper and arrange all things in such a way that charity is not abandoned for the sake of these observances, but its fruit is sought in all of them; and yet not in such a way that any of the things which have been instituted are omitted, or that certain times assigned to particular exercises are thrown together in confusion, unless extreme necessity compels it — otherwise it will not be dispensation but destruction — but rather that at certain times certain exercises be modified according to the quality and state of mind of each person.
The Rule's Call to Moderation and Care for Souls
Saint Benedict's own words from the Rule are cited to show that the abbot must temper all things for the salvation of souls, arranging observances in measure so as not to crush the fainthearted.
This is what the holy one himself said when he was laying down the law of manual work: 'Thus, he says' (St. Benedict, in the Rule ch. 48), 'let him temper and arrange all things, so that souls may be saved, and what the brothers do, let them do without murmuring.' And elsewhere: 'Yet let all things be done in measure, on account of the fainthearted.'
No One Excused: Work Moderated for the Weak
Benedict does not excuse the weak from meaningful work but prescribes a moderated method so that they are neither idle nor overwhelmed, leaving no one without obligation.
Did he say that this or that should be neglected because of the faint-hearted? On the contrary, he says a method should be prescribed to the weak as well as to the delicate, so that they are neither idle nor overwhelmed by the severity of the work. Therefore let both the weak and the delicate do meaningful work, but let their work be moderated in such a way that they are not overwhelmed by it. Who, I ask, is excused from meaningful work, when even the weak and the delicate are urged toward it?
Steadiness in Practice and the Priority of Obligation
A wise counsel is introduced: one should practice steadily in all areas while devoting greater energy to the area of greatest progress, always giving priority to what is owed by precept or vow before adding voluntary exercises.
It is helpful for anyone to observe this approach in their own practices: conducting themselves steadily in one area so that they don't fall short in the others, while devoting greater energy to the area in which they sense they are making more progress. I have at hand a wise person's words on this matter, and I think it more fitting to insert what is readily available than to fashion new ones from my own invention. Meditation, he says, first considers what is due in matters of character, whether from a precept or from a vow, and judges first the things that must be done, which when done carry merit, but when left undone bring guilt. Therefore those things must be done first that cannot be left out without fault.
Guarding Against Affliction and Overbusyness
Voluntary exercises must never hinder what is owed; the soul must especially guard against two evils in good action—affliction, which embitteres the mind, and overbusyness, which scatters its tranquility—enduring limitations patiently and not stretching ability beyond its measure.
After these things, if anything is added on by way of voluntary exercise, it must be done in such a way that what is owed isn't hindered. Some want what they shouldn't, though they can't do what they should; others, even though they can do what they should, create voluntary obstacles by wanting what they shouldn't. Likewise, two evils must be especially guarded against in good action: affliction, that is, and overbusyness. Through affliction the sweetness of the mind is embittered; through overbusyness its tranquility is scattered. Affliction is when a person is consumed by impatience over things they cannot handle; overbusyness is when they are driven by intemperance in the very things they are able to do. So don't let the mind be embittered by its inability — let it endure its limitations patiently; and don't let it be overburdened — let it not stretch its ability beyond its proper measure.
Read the original Latin
Ergo qui ordine voluntario ad culmen perfectionis aspirat ; primo charitatem, qua Deo maxime propinquamus, imo qua Deo inhaeremus, eique conformamur, in qua totius perfectionis plenitudo consistit, quasi destinatum finem, quo totum cursum suum dirigat, indesinenter aspiciat ; deinde via quam ei voti vel professionis suae norma praescribit, ad ejus plenitudinem infatigabili spiritus alacritate contendat. Huic itaque fini militet abstinentia, famulentur vigiliae, invigilet lectio, quotidianus labor insudet. Quod si aliquo horum charitas, cujus causa instituta sunt, violari cognoscitur; tunc demum ei cui dispensatio credita est, incumbit necessitas, ut sic omnia temperet ac disponat, quatenus non horum causa charitas deseratur, sed ejus fructus in omnibus requiratur; nec sic tamen ut aliqua eorum, quae instituta sunt, praetermittantur, aut certa tempora certis quibusque exercitiis attributa confundantur, nisi extrema cogat necessitas; alioquin non erit dispensatio sed destructio; sed ut certis temporibus certa exercitia, pro cujusque qualitate ac mentis statu modificentur. Hoc est quod ipse sanctus, cum de opere manuum legem poneret : « Sic, inquit (S. Bened. in Regul. c. 48), omnia temperet atque disponat, quatenus animae salventur, et quod faciunt fratres, absque murmuratione faciant. » Et alias : « Omnia tamen mensurate fiant propter pusillanimes.
» Nunquid dixit, hoc aut illud praetermittatur propter pusillanimes? « Imo et infirmis, inquit, et delicatis talis ars injungatur, ut nec otiosi sint, nec violentia laboris opprimantur. » Ergo et infirmi et delicati operentur, sed eorum opus sic temperetur, ut non opprimantur. Quem, rogo, de opere absolvit, ad quod etiam infirmos et delicatos compellit? Hunc sane modum, in ipsis exercitiis, quemlibet servare utile est, quatenus sic se in uno habeat, ut in ceteris non deficiat; illud tamen in quo se magis proficere sentit, majori fervore exerceat. Habeo ad manum de hac re cujusdam verba sapientis, et congruentius arbitror, quae praesto sunt inserere, quam de sententia nova verba componere. Meditatio, inquit, in moribus primo considerat quae debita sunt, sive ex praecepto, sive ex voto, et ea primum agenda judicat, quae sic facta habent meritum, ut non facta generent reatum. Illa ergo primum facienda sunt, quae sine culpa dimitti non possunt.
Post haec si quis voluntaria exercitatione superadditur, sic faciendum est, ut debitum non impediatur. Alii volunt quod non debent, qui non valent id quod debent; alii etsi valent quod debeant, voluntaria impedimenta adducunt, volendo quod non debent. Item duo mala in bona actione praecipue cavenda sunt, afflictio scilicet et occupatio. Per afflictionem dulcedo mentis amaricatur, per occupationem tranquillitas dissipatur. Afflictio est, quando pro his quae non valet per impatientiam uritur, occupatio, quando in his quae valet agendis per intemperantiam agitur. Ne igitur male amaricetur animus, suam impossibilitatem patienter sustineat ; ne autem male occupetur, possibilitatem suam extra mensuram suam non extendat.
Speculum caritatis (The Mirror of Charity) companion
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