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Founder of western monasticism, born at Nursia, c. 480; died at Monte
Cassino, 543. The only authentic life of Benedict of Nursia is that
contained in the second book of St. Gregory's "Dialogues". It is rather
a character sketch than a biography and consists, for the most part, of
a number of miraculous incidents, which, although they illustrate the
life of the saint, give little help towards a chronological account of
his career. St. Gregory's authorities for all that he relates were the
saint's own disciples, viz. Constantinus, who succeeded him as Abbot of
Monte Cassino; and Honoratus, who was Abbot of Subiaco when St. Gregory
wrote his "Dialogues".
Benedict was the son of a Roman noble of Nursia, a small town near
Spoleto, and a tradition, which St. Bede accepts, makes him a twin with
his sister Scholastica. His boyhood was spent in Rome, where he lived
with his parents and attended the schools until he had reached his
higher studies. Then "giving over his books, and forsaking his father's
house and wealth, with a mind only to serve God, he sought for some
place where he might attain to the desire of his holy purpose; and in
this sort he departed [from Rome], instructed with learned ignorance and
furnished with unlearned wisdom" (Dial. St. Greg., II, Introd. in Migne,
P.L. LXVI). There is much difference of opinion as to Benedict's age at
the time. It has been very generally stated as fourteen, but a careful
examination of St. Gregory's narrative makes it impossible to suppose
him younger than nineteen or twenty. He was old enough to be in the
midst of his literary studies, to understand the real meaning and worth
of the dissolute and licentious lives of his companions, and to have
been deeply affected himself by the love of a woman (Ibid. II, 2). He
was capable of weighing all these things in comparison with the life
taught in the Gospels, and chose the latter, He was at the beginning of
life, and he had at his disposal the means to a career as a Roman noble;
clearly he was not a child, As St. Gregory expresses it, "he was in the
world and was free to enjoy the advantages which the world offers, but
drew back his foot which he had, as it were, already set forth in the
world" (ibid., Introd.). If we accept the date 480 for his birth, we may
fix the date of his abandoning the schools and quitting home at about
A.D. 500.
Benedict does not seem to have left Rome for the purpose of becoming
a hermit, but only to find some place away from the life of the great
city; moreover, he took his old nurse with him as a servant and they
settled down to live in Enfide, near a church dedicated to St. Peter, in
some kind of association with "a company of virtuous men" who were in
sympathy with his feelings and his views of life. Enfide, which the
tradition of Subiaco identifies with the modern Affile, is in the
Simbrucini mountains, about forty miles from Rome and two from Subiaco.
It stands on the crest of a ridge which rises rapidly from the valley to
the higher range of mountains, and seen from the lower ground the
village has the appearance of a fortress. As St. Gregory's account
indicates, and as is confirmed by the remains of the old town and by the
inscriptions found in the neighbourhood, Enfide was a place of greater
importance than is the present town. At Enfide Benedict worked his first
miracle by restoring to perfect condition an earthenware wheat-sifter (capisterium)
which his old servant had accidentally broken. The notoriety which this
miracle brought upon Benedict drove him to escape still farther from
social life, and "he fled secretly from his nurse and sought the more
retired district of Subiaco". His purpose of life had also been
modified. He had fled Rome to escape the evils of a great city; he now
determined to be poor and to live by his own work. "For God's sake he
deliberately chose the hardships of life and the weariness of labour"
(ibid., 1).
A short distance from Enfide is the entrance to a narrow, gloomy
valley, penetrating the mountains and leading directly to Subiaco.
Crossing the Anio and turning to the right, the path rises along the
left face oft the ravine and soon reaches the site of Nero's villa and
of the huge mole which formed the lower end of the middle lake; across
the valley were ruins of the Roman baths, of which a few great arches
and detached masses of wall still stand. Rising from the mole upon
twenty five low arches, the foundations of which can even yet be traced,
was the bridge from the villa to the baths, under which the waters of
the middle lake poured in a wide fall into the lake below. The ruins of
these vast buildings and the wide sheet of falling water closed up the
entrance of the valley to St. Benedict as he came from Enfide; to-day
the narrow valley lies open before us, closed only by the far off
mountains. The path continues to ascend, and the side of the ravine, on
which it runs, becomes steeper, until we reach a cave above which the
mountain now rises almost perpendicularly; while on the right hand it
strikes in a rapid descent down to where, in St. Benedict's day, five
hundred feet below, lay the blue waters of the lake. The cave has a
large triangular-shaped opening and is about ten feet deep. On his way
from Enfide, Benedict met a monk, Romanus, whose monastery was on the
mountain above the cliff overhanging the cave. Romanus had discussed
with Benedict the purpose which had brought him to Subiaco, and had
given him the monk's habit. By his advice Benedict became a hermit and
for three years, unknown to men, lived in this cave above the lake. St.
Gregory tells us little of these years, He now speaks of Benedict no
longer as a youth (puer), but as a man (vir) of God.
Romanus, he twice tells us, served the saint in every way he could. The
monk apparently visited him frequently, and on fixed days brought him
food.
During these three years of solitude, broken only by occasional
communications with the outer world and by the visits of Romanus, he
matured both in mind and character, in knowledge of himself and of his
fellow-man, and at the same time he became not merely known to, but
secured the respect of, those about him; so much so that on the death of
the abbot of a monastery in the neighbourhood (identified by some with
Vicovaro), the community came to him and begged him to become its abbot.
Benedict was acquainted with the life and discipline of the monastery,
and knew that "their manners were diverse from his and therefore that
they would never agree together: yet, at length, overcome with their
entreaty, he gave his consent" (ibid., 3). The experiment failed; the
monks tried to poison him, and he returned to his cave. From this time
his miracles seen to have become frequent, and many people, attracted by
his sanctity and character, came to Subiaco to be under his guidance.
For them he built in the valley twelve monasteries, in each of which he
placed a superior with twelve monks. In a thirteenth he lived with "a
few, such as he thought would more profit and be better instructed by
his own presence" (ibid., 3). He remained, however, the father or abbot
of all. With the establishment of these monasteries began the schools
for children; and amongst the first to be brought were Maurus and
Placid.
The remainder of St. Benedict's life was spent in realizing the ideal
of monasticism which he has left us drawn out in his Rule, and before we
follow the slight chronological story given by St. Gregory, it will be
better to examine the ideal, which, as St. Gregory says, is St.
Benedict's real biography (ibid., 36). We will deal here with the Rule
only so far as it is an element in St. Benedict's life. For the
relations which it bore to the monasticism of previous centuries, and
for its influence throughout the West on civil and religious government,
and upon the spiritual life of Christians, the reader is referred to the
articles MONASTICISM and BENEDICT, SAINT, RULE OF.
THE BENEDICTINE RULE
1. Before studying St. Benedict's Rule it is necessary to point out
that it is written for laymen, not for clerics. The saint's purpose was
not to institute an order of clerics with clerical duties and offices,
but an organization and a set of rules for the domestic life of such
laymen as wished to live as fully as possible the type of life presented
in the Gospel. "My words", he says, "are addressed to thee, whoever thou
art, that, renouncing thine own will, dost put on the strong and bright
armour of obedience in order to fight for the Lord Christ, our true
King." (Prol. to Rule.) Later, the Church imposed the clerical state
upon Benedictines, and with the state came a preponderance of clerical
and sacerdotal duties, but the impress of the lay origin of the
Benedictines has remained, and is perhaps the source of some of the
characteristics which mark them off from later orders.
2. Another characteristic feature of the saint's Rule is its view of
work. His so-called order was not established to carry on any particular
work or to meet any special special crisis in the Church, as has been
the case with other orders. With Benedict the work of his monks was only
a means to goodness of life. The great disciplinary force for human
nature is work; idleness is its ruin. The purpose of his Rule was to
bring men "back to God by the labour of obedience, from whom they had
departed by the idleness of disobedience". Work was the first condition
of all growth in goodness. It was in order that his own life might be
"wearied with labours for God's sake" that St. Benedict left Enfide for
the cave at Subiaco. It is necessary, comments St. Gregory, that God's
elect should at the beginning, when life and temptations are strong are
strong in them, "be wearied with labour and pains". In the regeneration
of human nature in the order of discipline, even prayer comes after
work, for grace meets with no co-operation in the soul and heart of an
idler. When the Goth "gave over the world" and went to Subiaco, St.
Benedict gave him a bill-hook and set him to clear away briars for the
making of a garden. "Ecce! labora!" go and work. Work is not, as
the civilization of the time taught, the condition peculiar to slaves;
it is the universal lot of man, necessary for his well-being as a man,
and essential for him as a Christian.
3. The religious life, as conceived by St. Benedict is essentially
social. Life apart from one's fellows, the life of a hermit, if it is to
be wholesome and sane, is possible only for a few, and these few must
have reached an advanced stage of self-discipline while living with
others (Rule, 1). The Rule, therefore, is entirely occupied with
regulating the life of a community of men who live and work and pray and
eat together, and this is not merely for a course of training, but as a
permanent element of life at its best. The Rule conceives the superiors
as always present and in constant touch with every member of the
government, which is best described as patriarchal, or paternal (ibid.,
2, 3, 64). The superior is the head of a family; all are the permanent
members of a household. Hence, too, much of the spiritual teaching of
the Rule is concealed under legislation which seems purely social and
domestic organization (ibid. 22-23, 35-41). So intimately connected with
domestic life is the whole framework and teaching of the Rule that a
Benedictine may be more truly said to enter or join a particular
household than to join an order. The social character of Benedictine
life has found expression in a fixed type for monasteries and in the
kind of works which Benedictines undertake, and it is secured by an
absolute communism in possessions (ibid. 33, 34, 54, 55), by the
rigorous suppression of all differences of worldly rank - "no one of
noble birth may [for that reason] be put before him that was formerly a
slave" (ibid. 2). and by the enforced presence of everyone at the
routine duties of the household.
4. Although private ownership is most strictly forbidden by the Rule,
it was no part of St. Benedict's conception of monastic life that his
monks, as a body, should strip themselves of all wealth and live upon
the alms of the charitable; rather his purpose was to restrict the
requirements of the individual to what was necessary and simple, and to
secure that the use and administration of the corporate possessions
should be in strict accord with the teaching of the Gospel. The
Benedictine ideal of poverty is quite different from the Franciscan. The
Benedictine takes no explicit vow of poverty; he only vows obedience
according to the Rule. The rule allows all that is necessary to each
individual, together with sufficient and varied clothing, abundant food
(excluding only the flesh of quadrupeds), wine and ample sleep (ibid.,
39, 40, 41, 55). Possessions could be held in common, they might be
large, but they were to be administered for the furtherance of the work
of the community and for the benefit of others. While the individual
monk was poor, the monastery was to be in a position to give alms, not
to be compelled to seek them. It was to relieve the poor, to clothe the
naked, to visit the sick, to bury the dead, to help the afflicted
(ibid., 4), to entertain all strangers (ibid., 3). The poor came to
Benedict to get help to pay their debts (Dial. St. Greg., 27); they came
for food (ibid., 21, 28).
5. St. Benedict originated a form of government which is deserving of
study. It is contained in chapters 2, 3, 31, 64, 65 of the Rule and in
certain pregnant phrases scattered through other chapters. As with the
Rule itself, so also his scheme of government is intended not for an
order but for a single community. He presupposes that the community have
bound themselves, by their promise of stability, to spend their lives
together under the Rule. The superior is then elected by a free and
universal suffrage. The government may be described as a monarchy, with
the Rule as its constitution. Within the four corners of the Rule
everything is left to the discretion of the abbot, the abuse of whose
authority is checked by religion (Rule, 2), by open debate with the
community on all important matters, and with its representative elders
in smaller concerns (ibid., 3). The reality of these checks upon the
wilfulness of the ruler can be appreciated only when it is remembered
that ruler and community were bound together for life, that all were
inspired by the single purpose of carrying out the conception of life
taught in the Gospel, and that the relation of the members of the
community to one another and to the abbot, and of the abbot to them,
were elevated and spiritualized by a mysticism which set before itself
the acceptance of the teachings of the Sermon on the Mount as real and
work-a-day truths.
6. (a) When a Christian household, a community, has been organized by
the willing acceptance of its social duties and responsibilities, by
obedience to an authority, and, further, is under the continuous
discipline of work and self-denial, the next step in the regeneration of
its members in their return to God is prayer. The Rule deals directly
and explicitly only with public prayer. For this Benedict assigns the
Psalms and Canticles, with readings from the Scriptures and Fathers. He
devotes eleven chapters out of the seventy-three of his Rule to
regulating this public prayer, and it is characteristic of the freedom
of his Rule and of the "moderation" of the saint, that he concludes his
very careful directions by saying that if any superior does not like his
arrangement he is free to make another; this only he says he will insist
on, that the whole Psalter will be said in the course of a week. The
practice of the holy Fathers, he adds, was resolutely "to say in a
single day what I pray we tepid monks may get through in a whole week"
(ibid., 18). On the other hand, he checks indiscreet zeal by laying down
the general rule "that prayer made in common must always be short"
(ibid., 20). It is very difficult to reduce St. Benedict's teaching on
prayer to a system, for this reason, that in his conception of the
Christian character, prayer is coexistent with the whole life, and life
is not complete at any point unless penetrated by prayer. .
(b) The form of prayer which thus covers the whole of our waking
hours, St. Benedict calls the first degree of humility. It consists in
realizing the presence of God (ibid., 7). The first step begins when the
spiritual is joined to the merely human, or, as the saint expresses it,
it is the first step in a ladder, the rungs of which rest at one end in
the body and at the other in the soul. The ability to exercise this form
of prayer is fostered by that care of the "heart" on which the saint so
often insists; and the heart is saved from the dissipation that would
result from social intercourse by the habit of mind which sees in
everyone Christ Himself. "Let the sick be served in very deed as Christ
Himself" (ibid., 36). "Let all guests that come be received as Christ"
(ibid., 53). "Whether we be slaves or freemen, we are all one in Christ
and bear an equal rank in the service of Our Lord" (ibid., 2).
(c) Secondly, there is public prayer. This is short and is to be said
at intervals, at night and at seven distinct hours during the day, so
that, when possible, there shall be no great interval without a call to
formal, vocal, prayer (ibid., 16). The position which St. Benedict gave
to public, common prayer can best be described by saying that he
established it as the centre of the common life to which he bound his
monks. It was the consecration, not only of the individual, but of the
whole community to God by the oft-repeated daily public acts of faith.
and of praise and adoration of the Creator; and this public worship of
God, the opus Dei, was to form the chief work of his monks, and
to be the source from which all other works took their inspiration,
their direction, and their strength.
(d) Lastly, there is private prayer, for which the saint does not
legislate. It follows individual gifts - "If anyone wishes to pray in
private, let him go quietly into the oratory and pray, not with a loud
voice, but with tears and fervour of heart" (ibid., 52). "Our prayer
ought to be short and with purity of heart, except it be perchance
prolonged by the inspiration of divine grace" (ibid., 20). But if St.
Benedict gives no further directions on private prayer, it is because
the whole condition and mode of life secured by the Rule, and the
character formed by its observance, lead naturally to the higher states
of prayer. As the Saint writes: "Whoever, therefore, thou art that
hastenest to thy heavenly country, fulfil by the help of Christ this
little Rule which we have written for beginners; and then at length thou
shalt arrive, under God's protection, at the lofty summits of doctrine
and virtue of which we have spoken above" (ibid., 73). for guidance in
these higher states the Saint refers to the Fathers, Basil and Cassian.
From this short examination of the Rule and its system of prayer, it
will be obvious that to describe the Benedictine as a contemplative
order is misleading, if the word is used in its modern technical sense
as excluding active work; the "contemplative" is a form of life framed
for different circumstances and with a different object from St.
Benedict's. The Rule, including its system of prayer and public
psalmody, is meant for every class of mind and every degree of learning.
It is framed not only for the educated and for souls advanced in
perfection, but it organizes and directs a complete life which is
adapted for simple folk and for sinners, for the observance of the
Commandments and for the beginnings of goodness. "We have written this
Rule", writes St. Benedict, "that by observing it in monasteries, we may
shew ourselves to have some degree of goodness in life and a beginning
of holiness. But for him who would hasten to the perfection of religion,
there are the teachings of the holy Fathers, the following whereof
bringeth a man to the height of perfection" (ibid., 73). Before leaving
the subject of prayer it will be well to point out again that by
ordering the public recitation and singing of the Psalter, St. Benedict
was not putting upon his monks a distinctly clerical obligation. The
Psalter was the common form of prayer of all Christians; we must not
read into his Rule characteristics which a later age and discipline have
made inseparable from the public recitation of the Divine Office.
We can now take up again the story of Benedict's life. How long he
remained at Subiaco we do not know. Abbot Tosti conjectures it was until
the year 529. Of these years St. Gregory is content to tell no more than
a few stories descriptive of the life of the monks, and of the character
and government of St. Benedict. The latter was making his first attempt
to realize in these twelve monasteries his conception of the monastic
life. We can fill in many of the details from the Rule. By his own
experiment and his knowledge of the history of monasticism the saint had
learnt that the regeneration of the individual, except in abnormal
cases, is not reached by the path of solitude, nor by that of austerity,
but by the beaten path of man's social instinct, with its necessary
conditions of obedience and work; and that neither the body nor the mind
can be safely overstrained in the effort to avoid evil (ibid., 64).
Thus, at Subiaco we find no solitaries, no conventual hermits, no great
austerities, but men living together in organized communities for the
purpose of leading good lives, doing such work as came to their hand -
carrying water up the steep mountain-side, doing the other household
work, raising the twelve cloisters, clearing the ground, making gardens,
teaching children, preaching to the country people, reading and studying
at least four hours a day, receiving strangers, accepting and training
new-comers, attending the regular hours of prayer, reciting and chanting
the Psalter. The life at Subiaco and the character of St. Benedict
attracted many to the new monasteries, and their increasing numbers and
growing influence came the inevitable jealousy and persecution, which
culminated with a vile attempt of a neighboring priest to scandalize the
monks by an exhibition of naked women, dancing in the courtyard of the
saint's monastery (Dial. St. Greg., 8). To save his followers from
further persecution Benedict left Subiaco and went to Monte Cassino.
Upon the crest of Monte Cassino "there was an ancient chapel in which
the foolish and simple country people, according to the custom of the
old Gentiles, worshipped the god Apollo. Round about it likewise upon
all sides there were woods for the service of devils, in which, even to
that very time, the mad multitude of infidels did offer most wicked
sacrifice. The man of God, coming hither, feat in pieces the idol,
overthrew the altar, set fire on the woods and in the temple of Apollo
built the oratory of St. Martin: and where the altar of the same Apollo
was, he made an oratory of St. John: and by his continual preaching he
brought the people dwelling in those parts to embrace the faith of
Christ" (ibid., 8). On this spot the saint built his monastery. His
experience at Subiaco had led him to alter his plans, and now, instead
of building several houses with a small community in each, he kept all
his monks in one monastery and provided for its government by appointing
a prior and deans (Rule, 65, 21). We find no trace in his Rule, which
was most probably written at Monte Cassino, of the view which guided him
when he built the twelve small monasteries at Subiaco. The life which we
have witnessed at Subiaco was renewed at Subiaco was renewed at Monte
Cassino, but the change in the situation and local conditions brought a
corresponding modification in the work undertaken by the monks. Subiaco
was a retired valley away in the mountains and difficult of access;
Cassino was on one of the great highways to the south of Italy, and at
no great distance from Capua. This brought the monastery into more
frequent communication with the outside world. It soon became a centre
of influence in a district in which there was a large population, with
several dioceses and other monasteries. Abbots came to see and advise
with Benedict. Men of all classes were frequent visitors, and he
numbered nobles and bishops among his intimate friends. There were nuns
in the neighbourhood whom the monks went to preach to and to teach.
There was a village nearby in which St. Benedict preached and made many
converts (Dial. St. Greg., 19). The monastery became the protector of
the poor, their trustee (ibid., 31). their refuge in sickness, in trial,
in accidents, in want.
Thus during the life of the saint we find what has ever since
remained a characteristic feature of Benedictine houses, i.e. the
members take up any work which is adapted to their peculiar
circumstances, any work which may be dictated by their necessities. Thus
we find the Benedictines teaching in poor schools and in the
universities, practising the arts and following agriculture, undertaking
the care of souls, or devoting themselves wholly to study. No work is
foreign to the Benedictine, provided only it is compatible with living
in community and with the performance of the Divine Office. This freedom
in the choice of work was necessary in a Rule which was to be suited to
all times and places, but it was primarily the natural result of the
which St. Benedict had in view, and which he differs from the founders
of later orders. These later had in view some special work to which they
wished their disciples to devote themselves; St. Benedict's purpose was
only to provide a Rule by which anyone might follow the Gospel counsels,
and live, and work and pray, and save his soul. St. Gregory's narrative
of the establishment of Monte Cassino does little more for us than to
supply disconnected incidents which illustrate the daily life of the
monastery. We gain only a few biographical facts. From Monte Cassino St.
Benedict founded another monastery near Terracina, on the coast, about
forty miles distant (ibid., 22). To the wisdom of long experience and to
the mature virtues of the saint, was now added the gift of prophecy, of
which St. Gregory gives many examples. Celebrated among these is the
story of the visit of Totila, King of the Goths, in the year 543, when
the saint "rebuked him for his wicked deeds, and in a few words told him
all that should befall him, saying 'Much wickedness do you daily commit,
and many sins have you done: now at length give over your sinful life.
Into the city of Rome shall you enter, and over the sea shall you pass:
nine years shall you reign, and in the tenth shall you leave this mortal
life.' The king, hearing these things, was wonderfully afraid, and
desiring the holy man to commend him to God in his prayers he departed:
and from that time forward he was nothing so cruel as before he had
been. Not long after he went to Rome, sailed over into Sicily, and in
the tenth year of his reign he lost his kingdom together with his life."
(ibid., 15).
Totila's visit to Monte Cassino in 543 is the only certain date we
have in the saint's life. It must have occurred when Benedict was
advanced in age. Abbot Tosti, following others, puts the saint's death
in the same year. Just before his death we hear for the first time of
his sister Scholastica. "She had been dedicated from her infancy to Our
Lord, and used to come once a year to visit her brother. To whom the man
of God went not far from the gate to a place that did belong to the
abbey, there to give her entertainment" (ibid., 33). They met for the
last time three days before Scholastica's death, on a day "when the sky
was so clear that no cloud was to be seen". The sister begged her
brother to stay the night, "but by no persuasion would he agree unto
that, saying that he might not by any means tarry all night out of his
abbey.... The nun receiving this denial of her brother, joining her
hands together, laid them on the table; and so bowing her head upon
them, she made her prayers to Almighty God, and lifting her head from
the table, there fell suddenly such a tempest of lightening and
thundering, and such abundance of rain, that neither venerable Bennet,
nor the monks that were with him, could put their head out of door"
(ibid., 33). Three days later, "Benedict beheld the soul of his sister,
which was departed from her body, in the likeness of a dove, to ascend
into heaven: who rejoicing much to see her great glory, with hymns and
lauds gave thanks to Almighty God, and did impart news of this her death
to his monks whom also he sent presently to bring her corpse to his
abbey, to have it buried in that grave which he had provided for
himself" (ibid., 34).
It would seem to have been about this time that St. Benedict had that
wonderful vision in which he came as near to seeing God as is possible
for man in this life. St. Gregory and St. Bonaventure say that Benedict
saw God and in that vision of God saw the whole world. St. Thomas will
not allow that this could have been. Urban VIII, however, does not
hesitate to say that "the saint merited while still in this mortal life,
to see God Himself and in God all that is below him". If he did not see
the Creator, he saw the light which is in the Creator, and in that
light, as St. Gregory says, "saw the whole world gathered together as it
were under on beam of the sun. At the same time he saw the soul of
Germanus, Bishop of Capua, in a fiery globe carried up by the angels to
Heaven" (ibid., 35). Once more the hidden things of God were shown to
him, and he warned his brethren, both "those that lived daily with him
and those that dwelt far off" of his approaching death. "Six days before
he left this world he gave orders to have his sepulchre opened, and
forthwith falling into an ague, he began with burning heat to wax faint;
and when as the sickness daily increased, upon the sixth day he
commanded his monks to carry him into the oratory, where he did arm
himself receiving the Body and Blood of our Saviour Christ; and having
his weak body holden up betwixt the hands of his disciples, he stood
with his own hands lifted up to heaven; and as he was in that manner
praying, he gave up the ghost" (ibid., 37). He was buried in the same
grave with his sister "in the oratory of St. John the Baptist, which
[he] himself had built when he overthrew the altar of Apollo" (ibid.).
There is some doubt whether the relics of the saint are still at Monte
Cassino, or whether they were moved in the seventh century to Fleury.
Abbot Tosti in his life of St. Benedict, discusses the question at
length (chap. xi) and decides the controversy in favour of Monte
Cassino.
Perhaps the most striking characteristics in St. Benedict are his
deep and wide human feeling and his moderation. The former reveals
itself in the many anecdotes recorded by St. Gregory. We see it in his
sympathy and care for the simplest of his monks; his hastening to the
help of the poor Goth who had lot his bill-hook; spending the hours of
the night in prayer on the mountain to save his monks the labour of
carrying water, and to remove from their lives a "just cause of
grumbling"; staying three days in a monastery to help to induce one of
the monks to "remain quietly at his prayers as the other monks did",
instead of going forth from the chapel and wandering about "busying
himself worldly and transitory things". He lets the crow from the
neighboring woods come daily when all are at dinner to be fed by
himself. His mind is always with those who are absent; sitting in his
cell he knows that Placid is fallen into the lake; he foresees the
accident to the builders and sends a warning to them; in spirit and some
kind of real presence he is with the monks "eating and refreshing
themselves" on their journey, with his friend Valentinian on his way to
the monastery, with the monk taking a present from the nuns, with the
new community in Terracina. Throughout St. Gregory's narrative he is
always the same quiet, gentle, dignified, strong, peace-loving man who
by the subtle power of sympathy becomes the centre of the lives and
interests of all about him. We see him with his monks in the church, at
their reading, sometimes in the fields, but more commonly in his cell,
where frequent messengers find him "weeping silently in his prayers",
and in the night hours standing at "the window of his cell in the tower,
offering up his prayers to God"; and often, as Totila found him, sitting
outside the door of his cell, or "before the gate of the monastery
reading a book". He has given his own portrait in his ideal picture of
an abbot (Rule, 64):
It beseemeth the abbot to be ever doing some good for his brethren
rather than to be presiding over them. He must, therefore, be
learned in the law of God, that he may know whence to bring forth
things new and old; he must be chaste, sober, and merciful, ever
preferring mercy to justice, that he himself may obtain mercy. Let
him hate sin and love the brethren. And even in his corrections, let
him act with prudence, and not go too far, lest while he seeketh too
eagerly to scrape off the rust, the vessel be broken. Let him keep
his own frailty ever before his eyes, and remember that the bruised
reed must not be broken. And by this we do not mean that he should
suffer vices to grow up; but that prudently and with charity he
should cut them off, in the way he shall see best for each, as we
have already said; and let him study rather to be loved than feared.
Let him not be violent nor over anxious, not exacting nor obstinate,
not jealous nor prone to suspicion, or else he will never be at
rest. In all his commands, whether spiritual or temporal, let him be
prudent and considerate. In the works which he imposeth let him be
discreet and moderate, bearing in mind the discretion of holy Jacob,
when he said: 'If I cause my flocks to be overdriven, they will all
perish in one day'. Taking, then, such testimonies as are borne by
these and the like words to discretion, the mother of virtues, let
him so temper all things, that the strong may have something to
strive after, and the weak nothing at which to take alarm.
HUGH EDMUND FORD
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