Rule of St. Benedict (Modern, Updated Translation)

Rule of Saint Benedict Book Summary

St. Benedict's "Rule" (circa 530 AD) stands as one of the most influential documents in Western monasticism, providing a comprehensive guide for communal religious life that has shaped not only monastic communities but also broader concepts of leadership and organizational structure. Written for his monastery at Monte Cassino, Benedict's Rule presents a moderate, practical approach to religious life that balances prayer, work, study, and rest.

The Rule begins by outlining different types of monks and establishing the importance of cenobitic (communal) monasticism over other forms. Benedict emphasizes the role of the abbot as Christ's representative in the monastery, establishing a clear leadership structure while also requiring the abbot to consult with the community on important matters.

Central to the Rule is the organization of the Divine Office - the daily cycle of prayer and psalms that structures monastic life. Benedict carefully arranges eight prayer services throughout the day and night, ensuring that the monks fulfill the biblical instruction to "pray without ceasing" while maintaining a sustainable rhythm of life.

The document provides detailed instructions for daily life, including regulations for meals, sleeping arrangements, clothing, and the distribution of goods. Benedict shows remarkable psychological insight in these practical matters, creating systems that minimize jealousy and promote community harmony while acknowledging human weakness.

A significant portion of the Rule addresses the formation and discipline of monks. Benedict establishes a year-long novitiate period for new members and provides guidelines for correcting faults, emphasizing a gradual approach to discipline that begins with private warnings and progresses to more serious sanctions only if necessary.

The Rule's famous motto "Ora et Labora" (Prayer and Work) reflects Benedict's balanced approach to spiritual life. He insists that manual labor is essential for spiritual health, viewing work as a form of prayer and establishing the monastery as a self-sufficient community where everyone contributes according to their abilities.

The document gives special attention to the importance of hospitality, instructing that all guests should be received as Christ himself. This emphasis on hospitality has made Benedictine monasteries important centers of culture and education throughout history.

The Rule of St. Benedict (Modern, Updated Translation)

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1. On the Types or the Life of Monks

It's well known that there are four types of monks. The first type is the cenobites, which means the monks who live under a rule and an abbot.

The second kind is anchorites, or hermits. These are people who, no longer in the initial excitement of their conversion, but taught by long monastic practice and the help of many brothers, have already learned to fight against the devil. They leave their group of brothers well-prepared for solo battles in the desert. With God's help, they can handle the vices of the flesh and evil thoughts on their own, without needing help from others.

But a third and most terrible group of monks is that of the Sarabaites, who haven't been tested by any rule under a master's guidance, like gold is tested in the fire (Prov. 27:21). Instead, they are as soft as lead and still stay loyal to the world through their actions, showing they don't truly follow God by their appearance. Living in pairs, groups of three, or even alone, without a leader, they are not in the Lord's flock but in their own. They make their desires their law; because what they choose to do, they call holy, but what they don't like, they consider wrong.

The fourth group of monks is called Landlopers. They spend their entire lives moving from one area to another, staying as guests in different places for just three or four days at a time. Always wandering and never settling down, they give in to their desires and appetites, and in every way, they are worse than the Sarabaites. It's better to remain silent about them than to talk about their miserable lives.

So, moving past these, let's continue with God's help to establish a rule for the bravest type of monks, the cenobites.

2. What Kind of Person the Abbot Should Be

The abbot who is fit to lead a monastery should always remember what his title means and make sure his actions match his role as superior. He is seen as representing Christ in the monastery when he is called by this name, following the Apostle's words: "You have received the spirit of adoption of sons, whereby we cry Abba (Father)" (Rom. 8:15). Therefore, the abbot should never teach, order, or command anything against the laws of the Lord (which God forbid); instead, his commands and teachings should be like a leaven of divine justice, influencing the minds of his followers.

The abbot should always remember that he will have to explain his teaching and his disciples' obedience at God's judgment. If the master finds any problems with the sheep, the shepherd will be blamed. However, if the abbot has done everything to care for his difficult flock and tried hard to correct their bad behavior, he will be without blame. At the Lord's judgment, the shepherd can say to God with the prophet: "I have not kept your justice hidden in my heart. I have shared your truth and salvation" (Ps. 40:10). "But they have ignored and despised me" (Is. 1:2; Ezek. 20:27). Then, eternal death will be the harsh fate of the rebellious sheep under his care.

When someone takes on the role of abbot, they should guide their followers with two types of teaching. They should demonstrate what is good and holy through their actions more than their words. They should explain God's commandments to smart followers with words, but show the divine rules to those who are less understanding through their actions. By their actions, they should show that anything they teach their followers as being against God's law should not be done, "lest perhaps when he has preached to others, he himself should become a castaway" (1 Cor. 9:27), and if he sins, God might one day say to him: "Why do you declare My justices, and take My covenant in your mouth? But you have hated discipline, and have cast My words behind you" (Ps. 50:16-17). And: "You who saw the speck in your brother's eye, have not seen the log in your own" (Mt. 7:3).

He should not show favoritism in the monastery. He shouldn't love one person more than another, unless that person is more exemplary in good works and obedience. A free-born person shouldn't be preferred over a freedman, unless there's a good reason. But if the abbot thinks it's right to make such a distinction for a valid reason, he can do so regarding anyone's rank; otherwise, everyone should stay in their own place. Whether we are bond or free, we are all one in Christ (Gal. 3:28; Eph. 6:8), and we all share the same burden of service under one Lord, "for there is no favoritism with God" (Rom. 2:11). We are only distinguished by Him if we excel others in good works and humility. Therefore, he should have equal love for all and apply the same discipline to everyone according to their merit.

In his teaching, the Abbot should always follow the Apostle's advice: "Correct, encourage, and warn" (2 Tim. 4:2). This means he should mix kindness with strictness, depending on the situation. He should show the strictness of a teacher and the loving care of a father. He must firmly correct those who are undisciplined and restless, but he should encourage those who are obedient, gentle, and patient to grow in virtue. We advise him to correct and discipline those who are careless and arrogant. He should not ignore the sins of wrongdoers; instead, as soon as they appear, he should do his best to eliminate them immediately, remembering the story of Eli, the priest of Shiloh (cf. 1 Sam. 2:11-4:18). For those who are well-behaved and understanding, he should correct them with words after the first and second warning. However, for those who are wicked, stubborn, proud, and disobedient, he should punish them with physical discipline at the very first offense, knowing it is written: "Words alone won't correct a fool" (Prov. 29:19). And also: "Discipline your child with the rod, and you will save them from death" (Prov. 23:14).

The abbot should always remember who he is and what he is called to do, and know that much will be expected from him because much has been entrusted to him. He should understand what a challenging and tough job it is to guide souls and deal with different personalities. He should adjust and adapt himself to each person—speaking gently to one, giving reproofs to another, and using entreaties with someone else, according to each person's nature and understanding—so that he not only avoids losing anyone in his group but also finds joy in the growth of a worthy community.

Above all, the Abbot should not ignore or undervalue the well-being of the souls entrusted to him. He shouldn't worry too much about temporary, earthly things. Instead, he should always remember that he has taken on the responsibility of guiding souls, for which he must give an account. If he ever feels like he lacks earthly resources, he should remember what is written: "Seek first the kingdom of God and His righteousness, and all these things will be given to you" (Mt. 6:33). And also: "Those who fear Him lack nothing" (Ps. 34:10). He should understand that anyone who takes on the responsibility of guiding souls must be ready to account for them. No matter how many brothers he has under his care, he should be sure that on judgment day, he will definitely have to account to the Lord for all these souls, as well as his own. So, while he is constantly aware of the future examination by the Shepherd about the sheep entrusted to him, and is careful about his responsibility for others, he also becomes concerned about his own account. And while he corrects others through his advice, he is freed from his own shortcomings.

3. On asking the brothers for advice

Whenever important matters need to be discussed in the monastery, the Abbot should gather the whole community and explain the issue that needs consideration. After hearing everyone's opinions, he should think it over and do what he believes is best. We suggest involving everyone in the discussion because sometimes the Lord reveals the best ideas to the younger members. However, the brothers should offer their advice with humble respect and not stubbornly insist on their own views, as the final decision rests with the Abbot, and everyone should follow his judgment. Just as it is right for disciples to obey their master, it is also right for the master to handle everything with wisdom and fairness. Therefore, everyone should follow the Rule as their guide in everything, and no one should carelessly stray from it.

No one in the monastery should follow their own desires, and no one should argue disrespectfully with the Abbot, whether inside or outside the monastery. If anyone does this, they should be corrected according to the Rule. The Abbot himself should do everything with respect for the Lord and the Rule, knowing that he will have to answer to God, the most fair Judge, for all his decisions. If there are less important matters concerning the welfare of the monastery, he should seek advice from the Seniors only, as it is written: "Do all things with counsel, and you will not regret it when you have done" (Sir. 32:24).

4. The Tools for Doing Good Works

(1) First, love the Lord God with all your heart, soul, and strength. (2) Then, love your neighbor as yourself (see Matt. 22:37-39; Mark 12:30-31; Luke 10:27). (3) Do not kill. (4) Do not commit adultery. (5) Do not steal. (6) Do not covet (see Rom. 13:9). (7) Do not bear false witness (see Matt. 19:18; Mark 10:19; Luke 18:20). (8) Honor everyone (see 1 Pet. 2:17). (9) Do not do to others what you wouldn't want done to you (see Tobit 4:16; Matt. 7:12; Luke 6:31). (10) Deny yourself to follow Christ (see Matt. 16:24; Luke 9:23). (11) Discipline your body (see 1 Cor. 9:27). (12) Do not seek pleasures. (13) Love fasting. (14) Help the poor. (15) Clothe the naked. (16) Visit the sick (see Matt. 25:36). (17) Bury the dead. (18) Help those in trouble. (19) Comfort the sorrowful. (20) Stay away from worldly ways. (21) Put nothing above the love of Christ. (22) Do not give in to anger. (23) Do not seek revenge. (24) Do not harbor deceit in your heart. (25) Do not make a false peace. (26) Do not abandon love. (27) Do not swear, in case you swear falsely. (28) Speak the truth with your heart and tongue. (29) Do not return evil for evil (see 1 Thess. 5:15; 1 Pet. 3:9). (30) Do no harm, and patiently endure harm done to you. (31) Love your enemies (see Matt. 5:44; Luke 6:27). (32) Do not curse those who curse you, but bless them instead. (33) Endure persecution for the sake of justice (see Matt. 5:10). (34) Do not be proud. (35) Do not be given to wine (see Titus 1:7; 1 Tim. 3:3). (36) Do not be a glutton. (37) Do not be lazy. (38) Do not be idle (see Rom. 12:11). (39) Do not grumble. (40) Do not speak ill of others. (41) Trust in God. (42) Attribute any good you see in yourself to God, not yourself. (43) But if you see any evil in yourself, recognize it as your own and take responsibility. (44) Fear the day of judgment. (45) Be afraid of hell. (46) Desire eternal life with all your heart. (47) Keep the thought of death in mind daily. (48) Watch over your actions constantly. (49) Be certain that God sees you everywhere. (50) Quickly reject evil thoughts by turning to Christ. (51) Confess them to your spiritual guide. (52) Guard your tongue against bad and wicked speech. (53) Do not love talking too much. (54) Do not speak useless words or words that provoke laughter. (55) Do not love loud or excessive laughter. (56) Listen willingly to holy readings. (57) Pray often. (58) Confess your past sins to God daily in prayer with sighs and tears, and resolve to change. (59) Do not fulfill the desires of the flesh (see Gal. 5:16). (60) Hate your own will. (61) Obey the commands of the Abbot in all things, even if he (God forbid) acts otherwise, remembering the Lord's teaching: "Do what they say, not what they do" (Matt. 23:3). (62) Do not desire to be called holy before you are; be holy first, so you may truly be called so. (63) Fulfill God's commandments daily through actions. (64) Love purity. (65) Hate no one. (66) Do not be jealous; do not harbor envy. (67) Do not love conflict. (68) Do not love pride. (69) Honor the elderly. (70) Love the young. (71) Pray for your enemies with the love of Christ. (72) Make peace

Look, these are the tools of the spiritual craft, which, if used constantly day and night and approved on judgment day, will earn us from the Lord the reward He has promised: "No eye has seen, no ear has heard, no mind has imagined what God has prepared for those who love Him" (1 Cor. 2:9). But the place where we diligently carry out all these works is within the monastery and in the stability of the community.

5. On obedience

The first level of humility is obedience without delay. This is fitting for those who, because of the holy commitment they have made, or out of fear of hell, or the hope of eternal life, value nothing more than Christ. As soon as the superior gives a command, they do not delay in carrying it out, as if God Himself had commanded it. About these people, the Lord says: "At the hearing of the ear he has obeyed me" (Ps. 18:45). And again he says to the teachers: "He who hears you hears me" (Lk. 10:16).

People like these quickly stop their own work and give up their own will. They drop what they're doing and, with free hands, follow the command with actions, obeying quickly. So, in the same moment, both the master's command and the disciple's work are quickly finished together because of their fear of God and their desire to reach eternal life. They choose the narrow path that the Lord talks about: "Narrow is the way which leads to life" (Mt 7:14). Instead of living by their own desires and pleasures, they follow the judgment and will of someone else. They live in monasteries and want an abbot to lead them. These people truly follow the Lord's teaching: "I came not to do my own will, but the will of Him that sent me" (Jn 6:38).

This obedience will be pleasing to God and agreeable to people only if what is commanded is done without hesitation, delay, half-heartedness, grumbling, or complaint, because the obedience given to superiors is given to God. For He Himself has said: "Whoever listens to you listens to Me" (Lk 10:16). And it must be given by the disciples with a good attitude, "for the Lord loves a cheerful giver" (2 Cor 9:7). For if the disciple obeys unwillingly and complains, not only with words but also in his heart, even though he completes the command, it will not be acceptable to God, who looks at the heart of the complainer. And for such an action, he gains no reward; rather, he faces the penalty of complainers, unless he makes satisfactory changes.

6. On Silence

Let's follow what the prophet says: "I said, I will watch my ways so I don't sin with my tongue; I have set a guard on my mouth, I was silent, humbled, and kept quiet even from good things" (Ps. 39:1-2). Here the prophet shows that if sometimes we should hold back from speaking useful things for the sake of silence, then how much more should we avoid saying harmful words because of the punishment that comes from sin.

Because silence is so important, permission to speak should rarely be given to even the best disciples, even for good and holy conversations, because it is written: "In too much talk, you won't avoid sin" (Prov. 10:19). And elsewhere: "Death and life are in the power of the tongue" (Prov. 18:21). It's the master's role to speak and teach; the disciple should be silent and listen. If anything needs to be asked of the Superior, it should be done with complete humility and respect. But crude jokes, idle words, or speech that causes laughter are completely banned; we do not allow the disciple to open their lips for such speech.

7. On humility

Brothers, the Holy Scripture tells us: "Everyone who lifts themselves up will be brought down, and whoever humbles themselves will be lifted up" (Lk 14:11; 18:14). Since it says this, it shows us that all self-exaltation is a form of pride. The prophet says he avoids this, stating: "Lord, my heart is not proud; my eyes are not arrogant. I have not concerned myself with great matters or things too wonderful for me" (Ps 131:1). What then? "If I was not humble, but lifted my soul; like a child weaned from its mother, so will You reward my soul" (Ps 131:2).

So, brothers, if we want to reach the highest level of humility and quickly get to that heavenly place that we climb to in this life through humility, then by our actions, we need to build the ladder that Jacob saw in his dream, where angels were going up and down (Gen. 28:12). We understand this going up and down to mean that we go down by pride and go up by humility. The ladder we build is our life in this world, which, if our heart is humble, the Lord lifts up to heaven. We say that our body and soul are the two sides of this ladder, and into these sides, God's calling has placed different levels of humility or discipline that we must climb.

The first level of humility is for a person to always have the fear of God in mind (Ps. 36:2), avoiding forgetfulness and always remembering everything God has commanded. They should constantly think about how those who ignore God will suffer in hell for their sins, and that eternal life is ready for those who fear God. While they protect themselves from sin and wrong thoughts, words, actions, and selfishness, they should also work quickly to get rid of the desires of the flesh.

Let a person remember that God always sees them from heaven, that God's eye watches their actions everywhere, and that the angels report them to Him every hour. The prophet tells us this when he shows God always present in our thoughts, saying: "God is the searcher of hearts and minds" (Ps. 7:10). And again: "The Lord knows the thoughts of people" (Ps. 94:11). And he says: "You have understood my thoughts from afar" (Ps. 139:3). And: "The thoughts of people will give praise to You" (Ps. 76:11). Therefore, to always guard against evil thoughts, let the humble person always say in their heart: "Then I shall be spotless before Him, if I keep myself from wrongdoing" (Ps. 18:24).

We are told not to follow our own desires, as the Scripture says: "Turn away from your evil will" (Sir. 18:30). We also pray to God that His will be done in us (Mt. 6:10). So, we are rightly taught not to follow our own will, especially when we remember what Scripture says: "There are ways that seem right to people, but they end in the depths of hell" (Prov. 16:25). We should also be cautious about what is said of those who are careless: "They are corrupted and become abominable in their pleasure" (Ps. 14:1). Regarding desires of the flesh, we should remember that God is always with us, as the Prophet says to the Lord: "All my desires are before You" (Ps. 38:10).

We must, therefore, guard against evil desires, because death is close to where pleasure begins. That's why Scripture commands, saying: "Do not follow your desires" (Sir 18:30). If the eyes of the Lord watch both the good and the bad (Prov. 15:3) and the Lord always looks down from heaven on people to see if anyone understands or seeks God (Ps. 14:2); and if our actions are reported to the Lord day and night by the angels who are assigned to watch over us daily, we must always be on our guard, brothers, as the Prophet says in the psalm, so that God may never see us "turning to evil and becoming useless" (Ps. 14:3), and having spared us for now, because he is kind and waits for us to change for the better, say to us in the future: "You did these things and I was silent" (Ps. 50:21).

The second level of humility is when a person doesn't love their own will or feel happy just doing what they want. Instead, they follow the Lord's words by their actions, which say: "I came not to do my own will but the will of him that sent me" (Jn 6:38). It is also said: "Self-will has its punishment, but necessity wins the crown."

The third level of humility is when a person, out of love for God, submits themselves to a superior in complete obedience, following the example of the Lord, about whom the Apostle says: "He became obedient unto death" (Phil. 2:8).

The fourth level of humility is when someone accepts difficult and unpleasant tasks, and even when they are mistreated, they do so with patience and a calm attitude. They don't get tired or give up but keep going, as the Scripture says: "The one who perseveres to the end will be saved" (Mt. 10:22). And also: "Be strong, and wait for the Lord" (Ps. 27:14). Showing that a faithful person should endure every hardship for the Lord, it says from the perspective of someone suffering: "For your sake, we face death all day long; we are considered as sheep to be slaughtered" (Rom. 8:36; Ps. 44:22). Confident in the hope of a divine reward, they continue joyfully, saying: "But in all these things we are more than conquerors through him who loved us" (Rom. 8:37). Similarly, another Scripture says: "You, O God, have tested us; you have refined us like silver; you brought us into a net, you laid burdens on our backs" (Ps. 66:10-11). To show that we should be under a leader, it continues, saying: "You have placed people over our heads" (Ps. 66:12). By following the Lord's command with patience in hardships and mistreatment, when struck on one cheek, they turn the other; to the one who takes their coat, they offer their cloak as well; and when forced to go one mile, they go two (cf. Mt. 5:39-41); with the Apostle Paul, they endure false brothers and "bless those who curse them" (2 Cor. 11:26; 1 Cor. 4:12).

The fifth level of humility is when someone doesn't hide any bad thoughts that come up in their heart or any wrongs they've done in secret from their abbot, but instead confesses them humbly. The scripture encourages us about this, saying: "Reveal your way to the Lord and trust in Him" (Ps. 37:5). It also says: "Confess to the Lord, for He is good, for His mercy lasts forever" (Ps. 106:1; Ps. 118:1). The prophet also says: "I have acknowledged my sin to You and have not hidden my wrongdoing. I said I will confess my wrongdoing to the Lord; and You have forgiven the wickedness of my sins" (Ps. 32:5).

The sixth level of humility is when a monk is satisfied with the simplest and worst of everything, and in all that is asked of him, considers himself a poor and unworthy worker, saying with the prophet: "I am brought to nothing and I didn't realize it; I have become like a beast before you, and I am always with you" (Ps. 73:22-23).

The seventh level of humility is when a person not only says with their words but also truly believes deep inside that they are the lowest and least important of all people. They humble themselves and say with the prophet: "But I am a worm and not a man, scorned by everyone and despised by the people" (Ps. 22:6). "I have been lifted up and brought low and confused" (Ps. 88:15). And also: "It is good for me that you have humbled me, so that I may learn your commandments" (Ps. 119:71,73).

The eighth level of humility is when a monk does nothing except what is approved by the common rules of the monastery and the example set by his elders.

The ninth degree of humility is when a monk holds back his tongue from speaking and keeps silent until he is asked to speak. Scripture shows that "in a multitude of words there shall not want sin" (Prov. 10:19) and that "a man full of tongue is not established in the earth" (Ps. 140:12).

The tenth level of humility is when a monk is not easily moved to laughter, because it is written: "The fool raises his voice in laughter" (Sir. 21:23).

The eleventh level of humility is that when a monk speaks, he should speak gently and without laughter, humbly and seriously, using few and sensible words, and not be loud, as it is written: "The wise person is known by the fewness of their words."

The twelfth level of humility is when a monk is not only humble in heart, but also shows it in his whole appearance to everyone who sees him. Whether at the Work of God, in the garden, on a journey, in the field, or wherever he may be—sitting, walking, or standing—he should always have his head bowed down, his eyes fixed on the ground, always considering himself guilty of his sins, thinking that he is already standing before the serious judgment seat of God. He should always say to himself in his heart what the tax collector in the Gospel said, with his eyes fixed on the ground: "Lord, I am a sinner and not worthy to lift up my eyes to heaven" (Lk 18:13); and again with the prophet: "I am bowed down and humbled exceedingly" (Ps 38:7-9; Ps 119:107).

After climbing all these steps of humility, the monk will reach the love of God, which, when perfect, drives out fear (1 Jn 4:18). Because of this love, everything he used to do with fear, he will now start doing effortlessly and naturally, out of habit. He will do this not because he fears hell, but because he loves Christ, enjoys doing good, and finds pleasure in virtue. May the Lord show all this through His Holy Spirit in His worker, now free from vice and sin.

8. On the Nighttime Divine Office

Taking into account the circumstances, the brothers will get up during the winter season, which is from the beginning of November until Easter, at 2 a.m.; so that, having rested until a little after midnight, they may wake up refreshed. The time that remains after the night office (matins) will be used for study by those brothers who still have some parts of the psalms and the lessons to learn.

But from Easter to the mentioned calends, let the time for celebrating the night office (Matins) be arranged so that after a very short break, during which the brothers can go out for necessary reasons, the morning office (Lauds), which should be said at dawn, can follow immediately.

9. How many Psalms should be said at the night office

During the winter season, first say the verse: "God, come to my assistance; Lord, make haste to help me." Then say three times, "Lord, open my lips, and my mouth will declare your praise" (Ps. 51:15). After this, add the third psalm and the Gloria. Next, say or chant Psalm 95 with its antiphon. Then, let a hymn follow, and after that, six psalms with antiphons. When these and the verse have been said, let the Abbot give the blessing. Once everyone is seated on the benches, let three lessons be read alternately by the brothers from the book on the reading stand, with three responsories in between. Let two of the responsories be said without the Gloria, but after the third lesson, let the one who is chanting say the Gloria. When the cantor begins to sing it, let everyone rise at once from their seats in honor and reverence of the Blessed Trinity.

Read the inspired books of both the Old and New Testaments during the night services, as well as the explanations of them written by the most respected Orthodox and Catholic Fathers.

After these three lessons with their responsories, let six other psalms follow, to be sung with Alleluia. After these, let the lessons from the Apostle follow, to be recited from memory, then the verse, the invocation of the litany, which is Kyrie eleison. And thus let the night office come to an end.

10. How the Office Should Be Set during the Summer Season

From Easter until the start of November, let the entire psalmody, as explained above, be recited. However, because the nights are shorter, no readings from the book should be done. Instead of these three readings, let one from the Old Testament be recited from memory. A short responsory should follow this, and everything else should be done as mentioned; specifically, that no fewer than twelve psalms should be recited at the night office, not counting the third and the 94th psalm.

11. How the night office should be said on Sundays

On Sunday, for the night office, the monks should get up earlier. During this office, follow these rules: after singing six psalms and the verse, as we mentioned before, and everyone is seated properly on the benches in order, read four lessons with their responses from the book, as we said earlier. In the fourth response only, let the chanter say the Gloria, and as soon as he starts it, everyone should stand up with respect.

After these lessons, let six other psalms with antiphons and the verse follow in order as before. After these, let there be three canticles from the Prophets, chosen by the Abbot, and sung with Alleluia. When the verse has also been said and the Abbot has given the blessing, let four other lessons from the New Testament be read in the order mentioned above. But after the fourth responsory, let the Abbot start the hymn "Te Deum Laudamus." When this has been said, let the Abbot read the lesson from the Gospel, with everyone standing with respect and awe. When the Gospel has been read, let all answer Amen, and immediately the Abbot will continue with the hymn "Te Decet Laus," and when he has given the blessing, Lauds will begin.

Let this schedule for the night service be followed on Sunday the same way in all seasons, both in summer and winter, unless (which God forbid) the brothers wake up too late and some of the readings or responses need to be shortened. Take every care to prevent this from happening. If it does happen, let the person whose neglect caused it make proper amends to God in the prayer room. 

12. How Morning Prayers Should Be Said

At Lauds on Sunday, start with Psalm 66 said simply, without an antiphon. After that, say Psalm 50 with Alleluia; then say Psalms 117 and 62; then the blessing and the praises, one lesson from Revelation, recited from memory, a responsory, the Ambrosian hymn, the verse and the canticle from the Gospel, the litany, and it is finished.

13. How morning prayers are said on weekdays

On weekdays, Lauds should be celebrated like this: Start with Psalm 66 without an antiphon, stretching it out a bit like on Sunday, so everyone can arrive for Psalm 50, which should be said with an antiphon. After this, say two other psalms as usual; specifically, Psalm 5 and Psalm 35 on the second day, Psalm 42 and Psalm 56 on the third day, Psalm 63 and Psalm 64 on the fourth day, Psalm 87 and Psalm 89 on the fifth day, Psalm 75 and Psalm 91 on the sixth day, and on Saturday, Psalm 142 and the canticle from Deuteronomy, which should be split into two Glorias. On the other days, say the canticle from the Prophets for its specific day, as the Roman Church sings it. After these, follow with the psalms of praise; then one lesson from the Apostle, recited from memory, the responsory, the Ambrosian hymn, the verse, the canticle from the Gospel, the litany, and then it is finished.

Because scandals tend to arise, the morning and evening prayers should always end with the Lord's Prayer, spoken aloud by the leader at the end. This is so that, by saying "forgive us as we forgive" (Matt. 6:12), everyone can clear themselves of such faults.

At the other times when this prayer is to be said, only the last part of the prayer should be spoken out loud, so that everyone can respond, "But deliver us from evil" (Mt. 6:13).

14. How to say the Night Office on the Saints' Feast Days

On the feasts of the saints and on all important festivals, let the night office be done as we said it should be on Sunday, except that the psalms, the antiphons, and the lessons specific to that day should be said; but keep the number mentioned above the same.

15. When to Say the Alleluia

From holy Easter until Pentecost, say the Alleluia without stopping, both with the psalms and with the responsories. But from Pentecost until the start of Lent, say it every night at the nocturns with only the last six psalms. However, on all Sundays outside of Lent, let the canticles, Lauds, Prime, Tierce, Sext, and None be said with Alleluia. Let Vespers be said with the antiphon, but the responsories should never be said with Alleluia, except from Easter to Pentecost.

16. How to Do God's Work During the Day

As the Prophet says: "Seven times a day I have given praise to You" (Ps. 119:164), we will fulfill this sacred sevenfold number by performing our duties at the times of Lauds, Prime, Tierce, Sext, None, Vespers, and Compline; because it was about these day hours that he said: "Seven times a day I have given praise to You" (Ps. 119:164). The same Prophet also speaks of the night watches: "At midnight I arose to confess to You" (Ps. 119:62). Therefore, at these times, let us offer praise to our Creator "for the judgments of His justice;" namely, at Lauds, Prime, Tierce, Sext, None, Vespers, and Compline; and let us rise at night to praise Him (cf. Ps. 119:164, 62).