Chapter 72
they will go to God.
The commands of the abbot, of course, and those of the superiors appointed by him take precedence over those of others, and we do not permit one to prefer any other orders to theirs. In all else, let the younger monk obey their elders in all love and solicitude.1 Should anyone show himself quarrelsome in this matter, let him be punished.
Should a brother be corrected in any way by the abbot or by one of his appointed superiors for any reason whatever, or should he observe that any of his superiors is even slightly irked at him or in a small way be angry with him, let him without de lay cast himself down on the ground at his feet and remain pro strate there, making satisfaction, until that display of anger dis sipates itself by a blessing. Let anyone who scorns to do this be subjected to corporal chastisement, or, should be remain obdu rate, let him be expelled from the monastery.2
SEVENTY-SECOND CHAPTER
The good Zeal which Monks should have As there is an evil zeal of bitterness (cf. Jer. iii, 14) that sepa rates the soul from God and leads to hell, so there is a good zeal that purges (the soul) of its faults, leading to God and to ever lasting life.3
1 Cf. chapter v.—The proper attitude or deportment of a monk is one of obedience, that is, a humble, reverent, and selfless attitude of service. But obdience, too, has its degrees of rank in relation to one's superiors. Ever at the top of the order stands the abbot.
2 The Holy Rule in truth takes wholly for granted that there will be transgressions against this reverent and whole-hearted attitude of unselfish submission. It is very strict in its demands that the monastic order, the spirit of obedience, as well as that humble submission, be conserved and that they must from time to time be restored. And because any departure from this virtuous attitude strikes at the very roots of monastic life, the Rule is adamant in its regard. (Naturally, the passing centuries have witnessed many mitigations and modifications here. The translator) 3 The Holy Rule places before us no mere abstract theory of religious life in common. In this pregnant 72nd chapter, it explains most concretely and charm ingly how the ccnobitic monastic Church should be set up and provided for. The monastic community is an end product of asceticism. And the working out of the precepts in this 72nd chapter of the Rule is a yardstick by which one can judge whether and in how far an abbey realizes or fails to achieve its main import and