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THE LIFE
OF
Our Most Holy Father S. Benedict
BEING
THE SECOND BOOK OF THE DIALOGUES
OF St. GREGORY THE GREAT
WITH
THE RULE
OF
The Same Holy Patriarch.
PAX
ROME
1895.
To His Eminence
LUCIDO MARIA PAROCCHI
Cardinal Bishop of Albano
Vicar General of His Holiness
POPE LEO XIII.
This Edition
of the
Life and rule of Saint Benedict
is
respectfully, gratefully and affectionately
dedicated
by
His English Daughters in Rome
who owe to His Eminence
more graces and blessings
than words can convey.
The Latin of this edition of the life of St. Benedict by St. Gregory
the Great, is from that used by dom. Edmund Martàne, the English is
almost exactly that of the quaint translation published in 1638. The
test used for the Holy Rule is that of an ancient MS. existing at Monte
Cassino, first published in 1659 by Dom. Paul de Ferrariis, a monk of
that Abbey. The English is, as far as is consistent with the original,
from the time honoured translation of 1638, as edited in 1875 by "one
of the Benedictine Fathers of St. Michael's, near Hereford."
__________________________________________________________________THE LIFE
of Our Most Holy Father Saint Benedict
Being the Second Book of the Dialogues
of St. Gregory the Great.
__________________________________________________________________
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INTRODUCTION.
THERE was a man of venerable life, Benedict by name and grace, who from
the time of his very childhood carried the heart of an old man. His
demeanour indeed surpassing his age, he gave himself no disport or
pleasure, but living here upon earth he despised the world with all the
glory thereof, at such time as he might have most freely enjoyed it. He
was born in the province of Nursia of honourable parentage and sent to
Rome to study the liberal sciences. But when he saw there many through
the uneven paths of vice run headlong to their own ruin, he drew back
his foot, but new-set in the world, lest, in the search of human
knowledge, he might also fall into the same dangerous precipice.
Contemning therefore learning and studies and abandoning his father's
house and goods, he desired only to please God in a virtuous life.
Therefore he departed skilfully ignorant and wisely unlearned. I have
not attained unto all this man did, but the few things which I here set
down, were related to me by four of his disciples; namely, Constantine,
a very reverend man, who succeeded him in the government of the
Monastery; Valentinian, who for many years bore rule in the Monastery
of Lateran; Simplicius, who was the third superior of that congregation
after him; and Honoratus who yet governeth the Monastery which he first
inhabited.
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CHAPTER I.
Benedict having now left the schools resolved to betake himself to the
desert, accompanied only by his nurse who most tenderly loved him.
Coming therefore to a place called Affile, and remaining for some time
in the Church of St. Peter by the charitable invitement of many
virtuous people who lived there for devotion, so it chanced that his
nurse borrowed of a neighbour a sieve to cleanse wheat, which being
left carelessly upon the table was found broken in two pieces.
Therefore on her return finding it broke, she began to weep bitterly
because it was only lent her. But the religious and pious boy,
Benedict, seeing his nurse lament was moved with compassion, and taking
with him the two pieces of the broken sieve, with tears he gave himself
to prayer, which no sooner ended, but he found the sieve whole, and
found not any sign that it had been broken. Then presently he restored
the sieve which had been broken, whole to his nurse, to her exceeding
comfort. This matter was divulged unto all that lived thereabout, and
so much admired by all, that the inhabitants of that place caused the
sieve to be hanged up in the Church porch, that not only those present,
but all posterity might know with how great gifts of grace Benedict had
been endowed from the beginning of his conversion. The sieve remained
to be seen for many years after, and hung over the Church door even
until the times of the Longobards.
But Benedict more desirous to suffer afflictions than covetous of
praise; and rather willing to undergo labours for the honour of God,
than to be extolled with the favours of this world, fled secretly from
his nurse to a remote place in the desert called Subiaco, distant about
forty miles from Rome, in which a fountain springing with cool and
crystal waters, extendeth itself at first into a broad lake, and
running farther with increase of waters becometh at the last a river.
As he was travelling to this place, a certain monk called Romanus met
him and asked whither he was going. Having understood his intention, he
both kept it secret and afforded him help, moreover he gave him a
religious habit and assisted him in all things. The man of God being
come to this place lived for the space of three years in an obscure
cave, unknown to any man except Romanus the Monk, who lived not far off
in a Monastery governed by Father Deodatus. But he would piously steal
forth, and on certain days bring to Benedict a loaf of bread which he
had spared from his own allowance. But there being no way to the cave
from Romanus his cell by reason of a steep and high rock which hung
over it, Romanus used to let down the loaf by a long cord to which also
he fastened a little bell, that by the sound of it, the man of God
might know when Romanus brought him the bread, and going out may
receive it. But the old enemy, envying the charity of the one and the
refection of the other, when on a certain day he beheld the bread let
down in this manner, threw a stone and brake the bell. Notwithstanding,
Romanus afterwards failed not to assist him in the best manner he was
able. Now when it pleased Almighty God that Romanus should rest from
his labours, and that the life of Benedict should be manifest to the
world for an example to all men, that the candle set upon a candlestick
might shine and give light to the whole Church of God, our Lord
vouchsafed to appear to a certain Priest living far off, who had make
ready his dinner for Easter Day, saying to him: "Thou hast prepared
good cheer for thyself, and My servant in such a place is famished for
hunger." Who presently rose up, and on the solemn day of Easter went
towards the place with such meat as he had provided for himself, where
seeking the man of God, amongst craggy rocks, winding valleys and
hollow pits he found him hid in a cave. Then after prayers, and
blessing the Almighty Lord, they sat down, and after some spiritual
discourse the Priest said: "Rise, and let us take our refection, for
this is Easter Day." To whom the man of God answered: "I know it is
Easter, because I have found so much favour as to see thee." (For not
having a long time conversed with men, he did not know it was Easter
Day.) The good Priest did therefore again affirm it, saying: "Truly
this is the day of our Lord's Resurrection, and therefore it is not fit
that you should keep abstinence, and for this cause I am sent that we
may eat together that which Almighty God hath bestowed on us."
Whereupon blessing God, they fell to their meat. Their discourse and
dinner ended, the Priest returned to his Church.
About the same time certain shepherds found him hid in a cave; who, at
the first, spying him among the bushes, clothed in the skins of beasts,
took him for some wild beast, but afterwards knowing him to be a
servant of God, many of them were converted from their savage life to
virtue. By this means his name began to be famous in the country, and
many did resort unto him, bringing with them necessaries for his body,
while they received from his lips the food of life.
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CHAPTER II.
How he overcame a temptation of the flesh.
The holy man being on a certain day alone, the tempter was at hand; for
a little black bird, commonly called an ousel, began to fly about his
face, and that so near as the holy man, if he would. might have taken
it with his hand; but no sooner had he made the sign of the cross than
the bird vanished. When presently so great a carnal temptation assailed
him, that before the holy man had never felt the like. For the
remembrance of a woman which some time he had seen, was so lively
represented to his fancy by the wicked spirit, and so vehemently did
her image inflame his breast with lustful desires, that almost overcome
by pleasure, he was determining to leave the wilderness. But suddenly
assisted with divine grace he came to himself, and, seeing near him a
thicket full of nettles and briars, he threw off his garments and cast
himself naked into the midst of those sharp thorns and nettles, where
he rolled himself so long, that, when he rose up, all his body was
pitifully rent; thus by the wounds of his flesh he cured those of his
soul, by turning pleasure into pain; and by the vehemence of outward
torments he extinguished the unlawful flame which burnt within
overcoming sin by changing the fire. After which time, as he himself
related to his disciples, he was so free from the like temptation, that
he never felt any such motion.
Many after this began to forsake the world and to hasten to put
themselves under his government. Being now altogether free from vice,
he worthily deserved to be made a master of virtue. As it is commanded
by Moses that the Levites should serve from five and twenty years and
upward, and after fifty years they should be appointed to keep the holy
vessels.
PETER.
I have already understood something of this testimony alleged, yet I
pray make it more plain unto me.
GREGORY.
It is manifest, Peter, that in youth the temptations of the flesh are
great, but after fifty natural heat waxeth cold: now the souls of good
men are the holy vessels. Therefore while the elect are in temptation,
it is necessary that they live under obedience, and be wearied with
labours, but when, by reason of their age, the fervour of temptations
is assuaged, they are ordained keepers of holy vessels, that is become
instructors of souls.
PETER.
I confess what you say has given me full satisfaction, and therefore
this place of Scripture being clearly expounded, I pray you hasten on
with the holy man's life which you have begun.
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CHAPTER III.
How St. Benedict brake a glass by the sign of the cross.
Having thus vanquished this temptation, the man of God like a good soil
well manured and weeded, brought forth abundant fruit of the seed of
virtue, so that his fame began to spread itself more largely. Not far
off was a Monastery, whose Abbot being dead, the whole Convent repaired
to the venerable man Benedict, and with earnest persuasions requested
him for their Abbot, which he refused for a long time, forewarning them
that his manner of life and theirs were not agreeable; yet at length
overcome with importunity he gave consent. But when in the same
Monastery he began to observe regular discipline, so that none of the
Monks (as in former time) were permitted by their disorder to swerve
any way form the path of virtue, which receiving they fell into a great
rage, and began accusing themselves of their choice in receiving him
for a Superior, whose integrity of life was disproportionate to their
perverseness.
And therefore, when they perceived themselves restrained from unlawful
acts, it grieved them to leave their desires, and hard it was to
relinquish old customs and begin a new life, besides the conversation
of good men is always odious to the wicked, they began therefore to
plot his death, and after consultation had together, they poisoned his
wine. So when the glass which contained the empoisoned drink was,
according to the custom of the Monastery, presented at table to be
blessed by the Abbot, Benedict putting forth his hand and making the
sign of the Cross, the glass which was held far off brake in pieces, as
if instead of blessing the vase of death, he had thrown a stone against
it. By this the man of God perceived that the glass had in it the drink
of death which could not endure the sign of life. So presently rising
up with a mild countenance and tranquil mind, having called the
Brethren together, he thus spake unto them: "Almighty God of His mercy
forgive you, Brethren, why have you dealt thus with me? Did not I
foretell you that my manner of life and yours would not agree? Go, and
seek a Superior to your liking; for you can have me no longer with
you." This said, he forthwith returned to the solitude he loved so
well, and lived there with himself, in the sight of Him who seeth all
things.
PETER.
I do not well understand what you mean: "He lived with himself."
GREGORY.
If the holy man had been longer constrained to govern those who had
unanimously conspired against him, and were so contrary to him in life
and manners, it might, peradventure, have diminished his own vigour and
fervour of devotion, withdrawing his mind from the light of
contemplation. So that over much busied in correcting the faults of
others, he might have neglected his own; and so perhaps lost himself,
and yet not gained others. For as often as by contagious motions we are
transported out of ourselves we remain the same, but not with
ourselves, because not looking into our own actions, we are wandering
about other things. For do we think that he was with himself who went
into a far country, consumed the portion allotted to him, and, after he
had put himself into the service of a citizen of that country, kept his
hogs, and was glad to eat the husks which they are: notwithstanding,
when he began to consider what he had lost, as the Scripture
testifieth: "Being come to himself, he said: how many hirelings in my
father's house have plenty of bread." If, therefore, he were before
with himself, how was it true that he returned to himself?
I may well say, therefore, that his holy man lived with himself,
because he never turned the eye of his soul from himself, but standing
always on his guard with great circumspection, he kept himself
continually in the all-seeing eye of his Creator.
PETER.
How is it then to be understood, which is written of the Apostle Peter,
when he was led by the Angel out of the prison? Who returning to
himself said: "Now I know assuredly that the Lord hath sent his Angel,
and hath delivered me out of the hands of Herod, and from all the
expectation of the people of the Jews."
GREGORY.
Two ways, Peter, we are carried out of ourselves: for either by
sinfulness of thought we fall beneath ourselves, or by the grace of
contemplation we are raised above ourselves. He therefore, that kept
the hogs, by his inconstancy of mind and uncleanness, fell beneath
himself: but he, whom the Angel loosed and ravished into an ecstasy,
was indeed out of himself, but yet above himself. But both of them
returned to themselves, the one when, reclaiming his lewd life, he was
converted at heart, the other when from the height of contemplation, he
returned to his natural and ordinary understanding. Thus venerable
Benedict in that solitude dwelt with himself, for as much as he kept
himself within his thoughts: for as often as by the fervour of
contemplation he was elevated, without doubt he left himself as it were
beneath himself.
PETER.
I like well this you say but resolve me, I pray you, should he have
left those Monks of whom he had once taken charge?
GREGORY.
In my opinion, Peter, a bad community may be tolerated where there are
found at least some good which may be helped. But where there is no
benefit to be expected of any good, labour is many times lost upon the
bad. Especially if there be any present occasions wherein we may do God
better service. Now whom was there whom the holy man should have stayed
to govern, when they had all conspired against him? And many things are
considered by the soul of the perfect which ought not to be passed in
silence, for they, perceiving their endeavours to be without effect,
depart to some other place, there to employ themselves more profitably.
Wherefore that famous preacher who desired to be dissolved and to be
with Christ, unto whom to live is Christ, and to die is gain, did not
only desire himself to suffer, but did also animate others to do the
like. He being persecuted at Damascus, caused himself to be let down
from the wall by a cord and basket whereby he escaped privately. Shall
we say then that Paul feared death which he earnestly desired for the
love of Christ, as appeareth by his own testimony? But as he foresaw
that his endeavours there would profit little, with much difficulty he
reserved himself to labour in another place with better success. For
this valiant champion of God would not be confined to so narrow limits,
but sought battles in the open field. So you may observe that the
venerable Benedict, left not so many incorrigible in that place as he
converted to a spiritual life elsewhere.
PETER.
You say true, as both reason and the example alleged prove, but I pray
return to prosecute the life of this holy Father.
GREGORY.
The holy man for many years in that desert increased wonderfully in
virtues and miracles, whereby a great number in those parts were
gathered together in the service of Almighty God: so that, by the
assistance of our Lord Jesus Christ, he built there twelve monasteries,
in each of which he put twelve Monks with their superiors, and retained
a few with himself whom he thought to instruct further.
Now began divers noble and devout personages from Rome to resort to
him, and commended their children to be brought up by him in the
service of Almighty God. At the same time, Equitius brought unto him
Maurus, and Tertullus a Senator his son Placidus, both very hopeful
children, of which two, Maurus, although young, yet by reason of his
forwardness in the school of virtue, began to assist his master, but
Placidus was as yet a child of tender years.
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CHAPTER IV.
How he reclaimed an indevout Monk.
In one of those Monasteries which he had built thereabout, was a
certain Monk that could not stay at his prayers, but, so soon as he saw
his brethren kneel and dispose themselves for their mental prayer, he
would go out, and there spend his wandering thoughts upon worldly and
transitory things. For which, having been often admonished by his
Abbot, he was brought before the man of God, who also sharply
reprehended him for his folly; but, returning to his Monastery, he
scarce remembered two days what the man of God had said to him, for the
third day he fell to his old custom, and at the time of prayer went out
again: whereof when the servant of God was informed by the Abbot the
second time, he said: "I will come myself and reform him." And when he
was come to the same Monastery, and the Brethren after the Psalms
ended, at the accustomed time betook themselves to prayer, he perceived
a little black boy, who pulled this Monk (who could not remain at his
prayers) out by the hem of his garment. This he insinuated secretly to
Pompeianus Abbot of the Monastery, and to Maurus: "See you not there
who it is that draweth this Monk out?" Who answered, "No." "Let us
pray", replied he, "that you may likewise see whom this Monk
followeth." After prayer continued for two days, Maurus the monk saw,
but Pompeianus the Abbot of the Monastery could not perceive anything.
The next day when the man of God had finished his prayer he went out of
the Oratory, and found the Monk standing without, whom he forthwith
strake with a wand, and from that time ever after the Monk was free
form the wicked suggestion of the black boy, and remained constant at
his prayers. For the old enemy, as if himself had been beaten with the
whip, dared no more to take command of his thoughts.
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CHAPTER V.
How by the prayer of the man of God a spring issued from the top of a
mountain.
Three of the Monasteries, which he founded in that place, were built
upon the cliffs of a mountain, which was very troublesome to the Monks
always to be forced to descend to the lake to fetch up their water,
for, on account of the steepness of the mountain side, it was very
difficult and dangerous to descend. Hereupon the Brethren of these
three Monasteries came together to the servant of God Benedict saying:
"It is very troublesome to us to have daily to go down for water as far
as the lake, and therefore the Monasteries must of necessity be removed
to some more commodious place." He dismissed them with comfortable
words, and at night with little Placidus, whom we mentioned before,
went up to the rock and there prayed a long time. Having ended his
prayers, he put three stones for a mark in the same place, and so
unknown to all he returned to his Monastery. Next day, when the
Brethren came again to him for want of water he said: "Go, and on the
rock where you shall find three stones one upon another, dig a little,
for Almighty God is able to make water spring from the top of that
mountain, that you may be eased of this labour." When they had made a
hollow in that place, it was immediately filled with water, which
issueth forth so plentifully that to this day it continueth running
down to the floor of the mountain.
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CHAPTER VI.
How the iron head of a bill from the bottom of the water returned to
the handle again.
At another time, a certain Goth poor of spirit, desirous to lead a
religious life, repaired to the man of God, Benedict, who most
willingly received him. One day he ordered a bill to be given to him to
cut up brambles in a place which he intended for a garden. This place,
which the Goth had undertaken to accommodate, was over the lake's side.
While the Goth laboured amain in the cutting up the thick briars, the
iron, slipping out of the handle, fell into the lake in a place so
deep, that there was no hope to recover it. The Goth, having lost his
bill, ran trembling to the Monk Maurus, and told him the mischance,
confessing his fault penitently, who presently advertised Benedict the
servant of God thereof. Immediately the man of God came himself to the
lake, took the haft out of the Goth's hand, and cast it into the lake,
when, behold, the iron rose up from the bottom and entered into the
haft as before. Which he there rendered to the Goth saying: "Behold!
work on and be not discomforted."
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CHAPTER VII.
How his disciple Maurus walked on the water.
One day as venerable Benedict was in his cell, the aforesaid young
Placidus, a Monk of the holy man, went out to the lake to fetch water,
and letting down the bucket to take up water, by chance fell in himself
after it, and was presently carried away by the stream, a bow's shoot
from the side. This accident was at the same time revealed to the man
of God in his cell, who quickly called Maurus, saying: "Run, brother
Maurus, for the child who went to fetch water is fallen into the lake,
and the stream hath carried him a great way." A wonderful thing and not
heard of since the time of Peter the Apostle! Maurus having asked and
received his benediction, upon the command of his Superior went forth
in haste, and, being come to the place to which the child was driven by
the stream, thinking still he went upon the dry land, he ran upon the
water, took him by the hair of the head, and returned speedily back. No
sooner had he set foot upon firm ground but he came to himself, and
perceiving that he had gone upon the water, much astonished, he
wondered how he had done that which wittingly he durst not adventure.
So, returning to his Superior, he related what had happened, which the
venerable man Benedict ascribed to Maurus his prompt obedience, and not
to his own merits; but contrariwise Maurus attributed it wholly to his
command, not imputing any virtue to himself in that which he had done
unwittingly. This humble and charitable contention, the child who was
saved, was to decide, for he said: "When I was drawn out of the water,
methought I saw my Abbot's garments over my head and imagined that he
had drawn me out."
PETER.
These are wonderful things you report, and may be to the edification of
many: for my own part, the more I drink of this good man's miracles,
the more I thirst.
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CHAPTER VIII.
Of the poisoned loaf which the crow carried away.
When, as now, the places far and wide were very zealous in the love of
our Lord God Jesus Christ, many abandoning the vanities of the world
and putting themselves under the sweet yoke of our Redeemer; as it is
the custom of the wicked to repine at the virtues of others, which
themselves desire not to follow, one Florentius, the Priest of a Church
hard by, and grandfather to Florentius our subdeacon, began by the
instigation of the devil to be envious of the virtuous proceedings of
the holy man, to derogate from his course of living hindering also as
many as he could from resorting to him. But seeing that he could not
stop his progress, the fame of his virtues still more increasing, and
many upon the report of his sanctity reforming their lives daily, he
became more and more envious, and constantly grew worse, for he desired
himself the commendations of Benedict's life, but would not live
commendably. Thus, blinded with envy, he sent to the servant of
Almighty God a poisoned loaf for an offering, which the man of God
received thankfully, although he was not ignorant of the poison in it.
There used to come to him at the time of dinner a crow from the next
forest, which took bread from his hand. Coming therefore, as she was
wont, the man of God case before her the bread that the Priest had sent
him, saying: "In the name of the Lord Jesus Christ take this bread and
cast it in some place where no man may find it." The crow, gaping and
spreading her wings, run croaking about it, as though she would have
said, I would willingly fulfil thy command, but I am not able. The man
of God commanded again saying: "Take it up, take it up, and cast it
where no man may find it." So at length the crow took it up in her beak
and flew away with it and three hours after returned again to receive
from his hand her ordinary allowance. But the venerable Father, seeing
the Priest so perversely bent to seek his life, was more sorry for him
than grieved for himself. When the aforesaid Florentius saw that he
could not kill the body of his master, he attempted what he could
against the souls of his disciples, in so much that he sent seven naked
girls into the garden of the Cloister where Benedict lived, that so
playing for a long time hand in hand, they might entice their souls to
naughtiness, which when the holy man espied out of his cell, to prevent
the fall of his younger disciples, and considering that all this was
done only for the persecuting of himself, he gave place to envy, and
after he had disposed of the Oratories and other buildings, leaving in
them a competent number of Brethren with Superiors, he took with him a
few monks and removed to another place. Thus the man of God with
humility avoided his hatred, whom Almighty God struck with a terrible
judgment: for when the aforesaid Priest, standing in his summer house,
heard to his great joy, that Benedict was gone, the room wherein he was
fell down and crushed and killed the enemy of Benedict, all the rest of
the house remaining immovable. This Maurus, the disciple of the man of
God, thought fit to signify forthwith to the venerable Father Benedict,
who was yet scarce gone ten miles saying: "Return for the Priest that
did persecute you is slain." Which the man of God hearing took very
heavily, both because his enemy was dead and because his disciple
rejoiced thereat. Whereupon he enjoined him a penance for presuming in
a joyful manner to bring such news to him.
PETER.
These are wonderful strange things which thou sayest. For in the
drawing water out of a rock methinks I behold in him Moses; in raising
the iron from the bottom of the water he representeth Eliseus; in
walking on the water Peter; in the obedience of the crow I conceive him
another Elias; in bewailing his enemy's death I see David. In my
opinion, this man was filled with the spirit of all the just.
GREGORY.
The man of God, Benedict, had in him, Peter, the spirit of God alone,
which by the grace of free redemption replenished the hearts of all the
elect, of which St. John saith: "There was true light which
illuminateth every man that cometh into this world." Of which again it
is written: "Of his plentitude and fulness we have all received." For
the holy ones of God could indeed receive graces from God, but they
could not impart them to others. He then gave signs of power to the
lowly, who promised that He would shew the miracle of Jonas to His
enemies, deigning in their sight to die, and in the sight of the humble
to arise. So that the one should have what they would contemn, and the
other what reverence and love. By which mystery it came to pass, that
while the proud were spectators of His ignominious death, the humble
contrariwise, against death, lay hold of the power of His glory.
PETER.
But declare, I pray, whither the holy man removed or if he wrought
miracles in any other place?
GREGORY.
The holy man by removing changed his habitation, but not his adversary.
For afterwards he endured so much the more grievous battles, by how
much he had now the master of wickedness fighting openly against him.
The castle called Cassino is situated upon the side of a high mountain,
which containeth as it were, in the lap thereof, the same castle, and
riseth into the air three miles high so that the top seemeth to touch
the very heavens: on this stood an old temple where Apollo was
worshipped by the foolish country people, according to the custom of
the ancient heathens. Round about it, likewise, grew groves, in which
even until that time, the mad multitude of infidels offered their
idolatrous sacrifices. The man of God coming to that place brake down
the idol, overthrew the altar, burnt the groves, and, of the temple of
Apollo, made a chapel to St. Martin, and, where the profane altar had
stood, he built a chapel of St. John; and, by continual preaching,
converted many of the people thereabout. But the old enemy not bearing
this silently, did present himself, not covertly or in a dream but
openly and visibly in the sight of the Father, and with great cries
complained of the violence he suffered, in so much that the brethren
heard him though they could see nothing. For, as the venerable Father
told his disciples, the wicked fiend represented himself to his sight
all on fire, and, with flaming mouth and flashing eyes, seemed to rage
against him. And, then, they all heard what he said, for, first, he
called him by his name, and, when the man of God would make him no
answer, he fell to reviling him. And whereas before he cried:
"Benedict, Benedict," and saw he could get no answer, then he cried:
"Maledict, not Benedict, what hast thou to do with me, and why dost
thou persecute me?" But now we shall behold new assaults of the old
enemy against the servant of God, against whom willingly did he make
war, but against his will did he give him occasions of many victories.
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CHAPTER IX.
How the man of God by his prayer, removed a huge stone.
One day, as the brethren were building the cells of the Cloister, there
lay a stone in the midst which they determined to lift up and put into
the building. When two or three were not able to move it, they set more
to it, but it remained as immoveable as if it had been held by roots to
the ground, so that it was easy to conceive that the old enemy sat upon
it, since that so many men were not able to lift it. After much labour
in vain, they sent to the man of God to help them with his prayers to
drive away the enemy, who presently came, and having first prayed, he
gave his blessing, when behold the stone was as easily lifted as if it
had not weight at all.
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CHAPTER X.
Of the fantastical fire which burned the kitchen.
Then the man of God thought good that they should dig in that place.
When they had entered a good deepness, the Brethren found a brazen
idol, which happening for the present to be cast in the kitchen,
suddenly there seemed a flame to rise out of it, and, to the sight of
all the Monks it appeared that all the kitchen was on fire. As they
were casting on water to quench this fire, the man of God, hearing the
tumult, came, and perceiving that there appeared fire in the eyes of
the Brethren and not in his, he forthwith bowed his head in prayer, and
calling upon those whom he saw deluded with an imaginary fire, he bade
them sign their eyes that they might behold the kitchen entire, and not
those fantastical flames which the enemy had counterfeited.
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CHAPTER XI.
How a boy crushed by the fall of a wall was healed by the servant of
God.
Again, when the Brethren were raising the wall a little higher for more
convenience, the man of God was at his devotions in his cell, to whom
the old enemy appeared in an insulting manner and told him he was going
to his Brethren at work; the man of God straightway by a messenger
advertized the Brethren thereof saying: "Brethren, have a care of
yourselves, for the wicked spirit at this hour is coming to molest
you." Scarce had the messenger told his errand when the malignant
spirit overthrew the wall that was abuilding, and with the fall thereof
crushed a young monk, son to a certain Senator. Hereat all of them much
grieved and discomforted, not for the loss of the wall but for the harm
to their brother, brought the heavy tidings to their venerable Father
Benedict, who bid them bring the boy to him, who could not be carried
but in a sheet, by reason that not only his body was bruised but also
his bones crushed with the fall. Then the man of God willed them to lay
him in his cell upon his mat where he used to pray; so causing the
Brethren to go out he shut the door, and with more than ordinary
devotion fell to his prayers. A wonder to hear, the very same hour he
sent him to his work again, whole and sound as ever he was before, to
help his Brethren in making up the wall; whereas the old enemy hoped to
have had occasion to insult over Benedict for his death.
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CHAPTER XII.
Of Monks who had eaten out of their monastery.
Now began the man of God, by the spirit of prophecy, to foretell things
to come, and to certify those that were present with him of things that
passed far off. It was the custom of the Monastery that the Brethren,
sent abroad about any business, should neither eat nor drink anything
outside their Cloister. This in the practice of the Rule being
carefully observed, one day some Brethren upon occasion went abroad,
and were forced to stay later than usual, so they rested and refreshed
themselves in the house of a certain devout woman of their
acquaintance. Returning late to the Monastery, they asked, as was the
custom, the Abbot's blessing, of whom he straightway demanded, saying:
"Where dined you?" they answered: "Nowhere." To whom he said: "Why do
you lie? Did you not go into such a woman's house? Eat you not there
such and such meats? Drank you not so many cups?" When the venerable
Father had told them both the woman's lodging, the several sorts of
meats, with the number of their draughts, they, in great terror fell
down at his feet, and with acknowledgment of all that they had done
confessed their fault. But he straightway pardoned them, persuading
himself they would never afterwards attempt the like in his absence
knowing he was always present with them in spirit.
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CHAPTER XIII.
How he reproved the brother of Valentinian the Monk for eating by the
way.
Moreover, the brother of Valentinian, the Monk, whom we mentioned in
the beginning, was very devout although but a secular; and he used to
go to the Monastery from his dwelling once every year and that fasting,
that he might partake of the prayers of the servant of God, and see his
brother. As he was on his way to the Monastery, another traveller, who
carried meat with him, put himself into his company After they had
travelled a good while, he said to him: "Come, Brother, let us refresh
ourselves, lest we faint by the way." "God forbid!" answered the other,
"by no means, Brother, for my custom is always to go to the venerable
Father Benedict fasting." At which answer, his fellow-traveller, for
the present, said no more; but, when they had gone a little further, he
moved him again to ear, but he would not consent because he resolved to
keep his fast. So the other was awhile silent, and went forward with
him without taking any thing himself. After they had gone a great way,
wearied with long travel, in their way they came to a meadow and a
spring, with what else might delight them, there to take their repast.
Then said his fellow-traveller: "So! Here is water, here is a meadow,
here is a pleasant place for us to refresh and rest us awhile, that we
may safely make an end of our journey." So, at the third motion, these
words pleasing his ear and the place his eye, he was overcome,
consented and ate. In the evening he came to the Monastery, where,
conducted to the venerable Father Benedict, he craved his prayers, but
soon the holy man reproved him for what he had done in the way, saying:
"What was it, Brother, the malignant enemy suggested to thee by they
fellow traveller? The first time he could not persuade nor yet the
second, but the third time he prevailed and obtained his desire." Then
the man acknowledging his fault fell at his feet, and began all the
more to weep and to be ashamed, by reason that he perceived he had
offended, although absent, in the sight of Father Benedict.
PETER.
I discover in the breast of the holy man the spirit of Eliseus, who was
present with his disciple though far from him.
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CHAPTER XIV.
How he discovered the dissimulation of King Totila.
GREGORY.
You must, Peter, for a little while be silent, that you may know
matters far more important. For, in the time of the Goths, their king,
informed that the holy man had the gift of prophecy, went towards his
Monastery and made some stay a little way off, and gave notice of his
coming. To whom answer was made from the Monastery that he might come
at his pleasure. The king, being of a treacherous nature, attempted to
try whether the man of God had the spirit of prophecy. There was one of
his guards called Riggo, upon whom he caused his own buskins to be put
and so commanded him taking on him the king's person to go forward to
the man of God, three of his chief pages attending upon him, to wit
Vulderic, Ruderic and Blindin, to the end they should wait upon him in
the presence of the servant of God, that so, by reason of his
attendants and purple robes, he might be taken for the king. When the
said Riggo, with his brave apparel and attendance, entered the cloister
the man of God sat a little distance off, and seeing him come so nigh
as he might hear him, he cried to him, saying: "Put off, son, put off
that which thou carriest, for it is not thine." Riggo straightway fell
to the ground and was much afraid, for having presumed to delude so
holy a man; all his followers likewise fell down astonished, and
rising, they durst not approach unto him, but returned to their king,
and trembling related unto him how soon they were discovered.
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CHAPTER XV.
How he prophesied to king Totila and to the Bishop of Canosa.
Then Totila came himself to the man of God, whom as soon as he saw
sitting afar off, he durst not come nigh, but fell prostrate to the
ground. The holy man twice of three bade him rise, but he durst not get
up, then Benedict, the servant of Jesus Christ our Lord, deigned
himself to come to the prostrate king, whom, raising from the ground,
he rebuked for his deeds, and foretold in a few words all that should
befall him saying: "Much evil dost thou do, and much wickedness hast
thou done, as least now give over thy iniquity. Into Rome shalt thou
enter, thou wilt cross over the sea, nine years shalt thou reign, and
die the tenth." At the hearing whereof, the king sore appalled, craved
his prayers and departed, but from that time he was less cruel. Not
long after he went to Rome, sailed thence to Sicily, and in the tenth
year of his reign, by the judgment of Almighty God, lost both crown and
life.
Moreover, the Bishop of the Church of Canosa used to come to the
servant of God, who much loved him for his virtuous life. He,
therefore, conferring with him concerning the coming of king Totila and
the taking of the City of Rome, said: "The city doubtless will be
destroyed by this king, so that it will never more be inhabited." To
whom the man of God replied: "Rome shall never be destroyed by the
Pagans, but shall be so shaken by tempests, lightnings and earthquakes
that it will decay of itself." The mysteries of which prophecy we now
behold as clear as day, for, in this city, we see the walls ruined,
houses overturned, churches destroyed by tempestuous winds, and
buildings rotten with old age, decay and falling into ruins. Although
Honoratus, his disciple, from whose relation I had it, told me heard it
not himself from his own mouth but was told it by the Brethren.
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CHAPTER XVI.
How venerable Benedict dispossessed a certain clerk from the Devil.
At that time one of the clergy of the church of Aquin was molested with
an evil spirit, whom the venerable man, Constantius, Bishop of that
Diocese, had sent to divers martyrs' shrines to be cured; but the holy
martyrs would not cure him, that the gifts of grace in Benedict might
be made manifest. He was therefore brought to the servant of Almighty
God, Benedict, who, by pouring forth prayers to our Lord Jesus Christ,
presently drove out the enemy. Having cured him, he commanded him,
saying: "Go! And hereafter never eat flesh, and presume not to take
Holy Orders, for what time soever you shall presume to take Holy
Orders, you shall again become a slave to the devil." The Clerk
therefore went his way healed, and as present punishments make deep
impressions, he carefully for a while observed the man of God's
command. But when, after many years, all his seniors were dead and he
saw his juniors preferred before him in Holy Orders, he neglected the
words of the man of God, as though forgotten through length of time,
and took upon him Holy Orders; whereupon, presently, the devil, who
before had left him, took power of him, and never ceased to torment him
till he severed his soul from his body.
PETER.
This holy man, I perceive, understood the secret decrees of God, in
that he knew this Clerk to be delivered to the power of the devil, lest
he should presume to receive Holy Orders.
GREGORY.
Why should not he know the secret decrees of Divine Providence, who
kept the commandments of God, whence it is written that "he who
adhereth to God is one spirit with Him."
PETER.
If he who adhereth to our Lord become one spirit with Him, how comes
the same excellent Preacher to say: "Who hath known the mind of the
Lord, or who has been His counsellor?" For it seems altogether unlikely
that he, who is made one with another, should not know his mind.
GREGORY.
Holy men, so far as they are united with God, are not ignorant of His
meaning, for the same Apostle saith; "For what man knoweth the things
of a man, but the spirit of a man that is in him? So the things also,
that are of God, no man knoweth but the spirit of God." And to shew
that he knew things of God, he addeth: "But we have not received the
spirit of this world, but the spirit which is of God." And again: "That
eye hath not seen, nor ear heard, neither hath it ascended into the
heart of man, what things God hath prepared for those that love Him,
but to us God hath revealed by His spirit."
PETER.
If then those things which appertained to God were revealed to the said
Apostle by the spirit of God, what meaneth he to make this preamble,
saying: "O the depth of the riches of the wisdom and knowledge of God;
how incomprehensible are His judgments and His ways unsearchable." But
as I am saying this, another question arises: for the Prophet David
says to our Lord: "With my lips I have uttered all the judgments of Thy
mouth." And, whereas, it is less to comprehend or know than to
pronounce, what is the reason that St. Paul should affirm the judgments
of God to be incomprehensible, while David professeth not only to know
them but also to pronounce them with his lips?
GREGORY.
To both these difficulties -- I briefly answered before, when I said:
that holy men, as far as they are one with God, are not ignorant of the
mind of our Lord, for all such as do devoutly follow the Lord are also
by devotion one with God; and yet, in that they are laden with the
burden of this corruptible flesh, they are not with God. Therefore, for
as much as they are united with God they know His secret judgments, of
which likewise they are ignorant for as much as in respect separated
from Him: and so they pronounce His judgments incomprehensible which
they cannot as yet thoroughly understand. But they who in spirit adhere
to Him, in this adhesion know His judgments, either by the sacred words
of Scripture, or by hidden revelations, as far as they are capable;
these therefore they know and declare, but they are ignorant of those
which God concealeth. Whereupon the prophet David when he had said: "In
my lips I will pronounce all Thy judgments," as if he had said plainly:
"Those judgments I could both know and pronounce which Thou didst tell
me, for those which Thou speakest not, without doubt Thou concealest
from our knowledge. Thus, the saying of the Prophet agreeth with that
of the Apostle, for the judgments of God are both incomprehensible, and
yet those which proceed from His mouth are uttered with the lips of
men, for being so manifested by God they may be conceived by men, nor
can they be concealed.
PETER.
By occasion of the difficulty I propounded, I have obtained a clear
solution. But if there remain aught concerning the virtue of this man,
I pray you declare it.
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CHAPTER XVII.
How he prophecied the destruction of his Monastery.
A certain nobleman, named Theoprobus, was by the admonition of Father
Benedict converted, and for the merit of his life was very familiar and
intimate with him. He one day entered into the cell of the man of God,
found him weeping bitterly; when he had waited a good while and saw he
did not give over, (though it was his custom in prayer mildly to weep
and not to use any doleful lamentations) he boldly demanded of him the
cause of so great grief. To whom the man of God presently replied: "All
this Monastery which I have built, with whatsoever I have prepared for
my Brethren, are, by the judgment of Almighty God, delivered over to
the heathen: and I could scarce obtain to save the lives of those in
this place. His words Theoprobus heard, but we see them verified in the
destruction of his Monastery by the Longobards. For of late these
Lombards, by night, when the Brethren were at rest, entered the
Monastery and ransacked all, yet had not the power to lay hand on any
man. But Almighty God fulfilled what he had promised to His faithful
servant, Benedict, that although he gave their goods into the hands of
the Paynims, yet he preserved their lives. In this Benedict did most
clearly resemble St. Paul, whose ship with all its goods being lost,
yet, for his comfort, he had the lives of all that were in his company
bestowed upon him.
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CHAPTER XVIII.
How St. Benedict discovered the hiding of a flagon of wine.
Our monk Exhilaratus, whom you know well, on a time was sent by his
master with two wooden vessels (which we call flagons) full of wine, to
the man of God in his Monastery. He brought one but hid the other in
the way, notwithstanding, the man of God, although he was not ignorant
of anything done in his absence, received it thankfully, and advised
the boy as he was returning back, in this manner: "Take care, son, thou
drink not of that flagon which thou hast hid, but turn the mouth of it
downward and then thou wilt perceive what is in it." He departed from
the holy man much ashamed, and desirous to make further trial of what
he had heard, held the flagon downwards, and presently there came forth
a snake, at which the boy was sore affrighted and terrified for the
evil he had committed.
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CHAPTER XIX.
How the man of God reproved a Monk for receiving certain napkins.
Not far distant from the monastery was a certain town in which no small
number of people, by the exhortations of Benedict, were converted from
the worship of idols to the faith of God. In that place were certain
religious women, and the servant of God, Benedict, used to send often
some of his Brethren thither to instruct and edify their souls. One
day, as his custom was, he appointed one to go; but the Monk who was
sent, after his exhortation, by the entreaty of the Nuns, took some
small napkins and hid them in his bosom. As soon as he came back, the
man of God began very sharply to rebuke him, saying: "How hath iniquity
entered thy breast?" The Monk was amazed, and because he had forgotten
what he had done, he wondered why he was so reprehended. To whom the
holy Father said: "What! Was not I present when thou tookest the
napkins of the handmaids of God and didst put them in thy bosom?"
Whereupon he presently fell at his feet, and repenting of his folly
threw away the napkins which he had hid in his bosom.
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CHAPTER XX.
How the man of God understood the proud thought of one of his Monks.
One day as the venerable Father late in the evening was at his repast,
it happened that one of his Monks, the son of a lawyer, held the candle
to him; and whilst the man of God was eating, he standing in that
manner, began by the suggestion of pride to say within himself, "Who is
he whom I should wait upon at table, or hold the candle unto with such
attendance? Who am I who should serve him?" To whom the man of God
presently turning, checked him sharply saying: "Sign thy breast,
Brother, what is this you say? Sign thy breast." Then he forthwith
called upon the Brethren and willed them to take the candle out of his
hand, and bade him for that time to leave his attendance and sit down
quietly by him. The Monk being asked afterward of the Brethren
concerning his thoughts at that time, told them how he was puffed up
with a spirit of pride, and what he spake against the man of God
secretly in his own heart. By this it was easily to be perceived that
nothing could be kept from the knowledge of venerable Benedict, in
whose ears the words of unspoken thoughts resounded.
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CHAPTER XXI.
Of two hundred measures of meal found before the man of God's cell.
At another time also in the country of Campania began a great famine,
and all people suffered from great scarcity of food, so that all the
wheat in Benedict's Monastery was spent, and likewise almost all the
bread, so that but five loaves remained for the Brethren's refection.
When the venerable Father perceived them sad, he endeavoured by a mild
and gentle reproach to reprehend their pusillanimity, and with fair
promises to comfort them, saying: "Why is your soul sad for want of
bread? To day you are in want but to-morrow you shall have plenty." The
next day there were found two hundred sacks of meal before the
Monastery gates, by whom God Almighty sent it as yet no man knoweth.
Which when the Monks beheld, they gave thanks to God, and by this were
taught in their greatest want to hope for plenty.
PETER.
Tell me, I pray you, is it to be thought that this servant of God had
continually the spirit of prophecy, when himself pleased, or only at
certain times with some discontinuance.
GREGORY.
The spirit of prophecy, Peter, doth not always cast his beams upon the
understanding of the Prophets, for as it is written of the Holy Ghost:
"He breatheth where He will." So likewise must we conceive, also, when
He pleaseth. And, therefore, Nathan being asked by the king if he might
build the Temple, first allowed him to do it, and afterwards forbade
him. This was the reason that Eliseus knew not the cause why the woman
wept but said to his servant who did oppose her: "Let her alone for her
soul is in anguish, and the Lord hath concealed it from me and hath not
made it known." Thus Almighty God of His great mercy so disposeth in
His providence, for the end that by giving the spirit of prophecy
sometimes, and at other times withdrawing it, the minds of the Prophets
be both elevated above themselves, and also be kept in humility, for by
receiving the spirit they may know they are inspired by God, and again
they receive it not, they may consider what they are of themselves.
PETER.
It standeth with good reason what you have said. But, I beseech you,
prosecute what else you remember of the venerable Father Benedict.
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CHAPTER XXII.
How by a vision, he gave order to construct
The Monastery of Terracina.
At another time, he was requested by a certain devout man to send some
of his disciples to build a Monastery on his estate near the city of
Terracina. To which request he consented, and sent some Monks,
appointing an Abbot and Prior over them. As they were setting forward,
he promised, saying: "Go, and upon such a day I will come and shew you
where to build the Oratory, where the Refectory and lodging for the
guests, or what else shall be necessary." So they received his blessing
and departed, in hope to see him at the appointed day, for which they
prepared all things they thought fit and necessary for their Father and
his company. The night before the appointed day the man of God appeared
in sleep to him whom he had constituted Abbot and to his Prior, and
described to them most exactly how he would have the building ordered.
When they awaked, they related to each other what they had seen, yet
not altogether relying upon that vision, they expected the man of God
according to his promise, but seeing he came not at his appointed time,
they returned to him very pensive, saying: "We have expected, Father,
your coming, as you promised, but you came not to shew us where and
what we should build." To whom he said: "Why, Brethren, why do you say
so? Did not I come according to my promise?" And when they said: "When
came you?" he replied: "Did I not appear to each of you in your sleep
and describe every place? Go, and according to the direction given you
in that vision construct the Monastery." Hearing this they were much
astonished, and so, returning to the manor, they erected the whole
building according to the revelation.
PETER.
I would gladly be informed how and in what manner he could express his
mind to them so far off, so they should both hear and understand by an
apparition.
GREGORY.
What is the reason, Peter, thou dost so curiously search out the manner
how it was done? It is evident that the spirit is of more mobile nature
than the body. And we are taught by Scripture how the Prophet was taken
up in Judea and set down, with the dinner he carried, in Chaldea, and,
after he had refreshed another Prophet with his dinner, found himself
again in Judea. If then Habacuc in a moment could corporally go so far
and carry his dinner, what wonder if Father Benedict obtained to go in
spirit and intimate to the spirits of his Brethren what was necessary;
that as the other went corporally to convey corporal food, so he might
go in spirit to inform them of things concerning a spiritual life?
PETER.
I confess that by this your discourse you have given full satisfaction
to my doubtful mind; but I would gladly know what kind of man he was in
his common conversation.
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CHAPTER XXIII.
How certain Religious women were absolved
After their death.
GREGORY.
Even his ordinary discourse, Peter, had a certain efficacious virtue,
for his heart being elevated in contemplation, he would not allow a
word to pass from his mouth in vain. If at any time he spake aught, yet
not as one that determined what was best to be done, but by way of
threatening, his words had the same force as if he had absolutely
decreed it. For, not far from his Monastery, two Nuns of noble race and
parentage lived in a place of their own: and a certain Religious man
provided them with all things for their exterior. But as in some,
nobility of birth causeth baseness in mind, so those, who bear in mind
their own greatness do less humble themselves in this world. There
aforesaid Nuns had not, as yet, refrained their tongues by a Religious
habit, but, by their unadvised speeches, oftentimes provoked to anger
the Religious man who had care over them. Wherefore, after he had for a
long time endured their contumelious language, he complained to the man
of God of the injuries he suffered. Which as soon as he heard he
commanded them forthwith, saying: "Have a care of your tongues, for if
you do not amend I excommunicate you." Which sentence of
excommunication notwithstanding, he did not pronounce but threaten. Yet
for all this, they nothing changed in their former conditions. Within a
few days after they departed this life, and were buried in the Church.
At such time as a Solemn Mass was sung, and the Deacon, as the custom
is, cried aloud: "If there be any that communicateth not, let him go
forth," then their nurse, who used to make offerings to our Lord for
them, saw them rise out of their graves and go forth. This she often
observed, that, when the Deacon cried in that manner, they went out,
not able to remain in the Church, and, calling to mind what the man of
God had said to them whilst they were living, (for he excluded them
from communion unless they amended their language and manners) she,
with great sorrow, informed the servant of God what she had seen. He
presently with his own hands gave the offering saying: "Go and cause
this oblation to be offered to our Lord, and they shall be no longer
excommunicated." When therefore, this offering was made, and the
Deacon, according to custom, cried out that such as did not communicate
should go out of the Church, they were not seen to go forth any more.
Whereby it was apparent that, whereas they went not forth with the
excommunicated, they were admitted by our Lord to communion.
PETER.
It is marvellous strange that this man, although venerable and most
holy, as yet living in the mortal body, should be able to release those
who were standing at the invisible tribunal.
GREGORY.
And was not he, Peter, yet in this flesh who heard; "Whatsoever thou
shalt bind upon earth shall be bound also in Heave, and whatsoever thou
shalt loose on earth shall be loosed also in Heaven." Whose place and
authority in binding and loosing they possess, who, by faith and
virtuous life, obtain the dignity of holy government. And that man, an
earthly creature, might receive this power, the Creator of Heaven and
earth came down from Heaven to earth and that flesh might judge of
spiritual things He became man for the redemption of mankind. For God
thus condescending beneath Himself raised our weakness above itself.
PETER.
For the virtue of his miracles your words do yield a very good reason.
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CHAPTER XXIV.
Of a boy who was cast out of his grave.
GREGORY.
Upon a certain day, a young Monk of his, who was over-much affected
towards his parents, went from the Monastery to their abode without his
benediction, and the very same day, as soon as he was come to them he
died. The day following his burial they found his body cast up, which
they interred the second time, and the next day after it was found in
like manner lying above ground as before. Hereupon they ran straight
way and fell at the feet of the most mild Father Benedict imploring his
aid, to whom the man of God with his own hand gave the communion of the
Lord's Body saying: "Go, and lay the Body of the Lord upon his breast
and so bury him." This done, the earth kept his body, and never after
cast it up. You perceive, Peter, of what merit this man was with our
Lord Jesus Christ, seeing that the very earth cast forth the body of
him who had not received the blessing of Benedict.
PETER.
I do plainly perceive it, and am much astonished thereat.
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CHAPTER XXV.
Of the Monk, who leaving his Monastery
met a dragon in the way.
One of his Monks of a wandering and inconstant disposition, would by no
means abide in the Monastery. Although the man of God had often
reproved and admonished him of it, he would in no wise consent to
remain in the congregation, and often entreated earnestly to be
released. So the venerable Father, overcome with his importunity in
anger bade him begone. Scarce was he got out of the Monastery, when he
met in the way a dragon who, with open mouth made towards him. Seeing
it ready to devour him, he began to quake and tremble, crying out
aloud: "Help, help, for this dragon will devour me." The Brethren upon
this ran out, yet saw no dragon, but took the panting and afrightened
Monk back again to the Monastery, who forthwith promised never to
depart and from that time he remained always constant in his promise.
He, by the prayers of the holy man, was made to see the dragon ready to
devour him, which before he had followed unperceived.
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CHAPTER XXVI.
Of the boy cured of the Leprosy.
But I must not pass over in silence what I heard of a very honourable
man named Anthony, who affirmed that a servant of his father fell into
a leprosy, insomuch that his hair fell off, and his skin was swollen so
that he could no longer hide the increase of his disease. Who being
sent by the gentleman's father to the man of God, he was by him quickly
restored to his former health.
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CHAPTER XXVII.
How St. Benedict miraculously procured money
for a poor man to discharge his debt.
Nor will I conceal that which his disciple Peregrine was wont to
relate: how, on a certain day, an honest man, constrained by the
necessity of a debt, thought his only remedy was to have recourse to
the man of God, and acquaint him with his necessity. So he came to the
Monastery, where finding the servant of Almighty God, told him how he
was extremely urged by his creditor for the payment of twelve
shillings. The venerable father answered him that, in very deed, he had
not twelve shillings, but yet he comforted his want with good words,
saying: "Go, and after two days return hither again for today I have it
not to give thee." These two days, as his custom was, he spent in
prayer, and, on the third day, when the poor debtor came again,
thirteen shillings were found upon a chest of the Monastery that was
full of corn. These the man of God caused to be brought to him, and
gave them to the distressed man, saying that he might pay twelve, and
have one to defray his charges.
But to return to those things which I learned of his disciples of whom
I spoke in the beginning of this book, there was a certain man had an
adversary who bore him deadly hatred, and so great was his malice that
he gave him poison in his drink; which potion, although it procured not
his death, yet so altered his colour that his body became all speckled
like a leper. This man was brought to the man of God and was quickly
restored to his former health; for as soon as he touched him, the
diversity of colours vanished from his skin.
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CHAPTER XXVIII.
How a bottle was cast down upon the
Stones and not broken.
At such time as the great famine was in Campania, the man of God gave
all he had in his Monastery to those in want, insomuch as there was
almost nothing left in the cellar save only a little oil in a glass
vessel. When one Agapitus, a Subdeacon, came earnestly entreating to
have a little oil given him, the man of God (who had resolved to give
all upon earth that he might have all in Heaven) commanded this little
oil that was left to be given him. The Monk, who was Cellarer, heard
his command but was loath to fulfill it. And the holy man a little
while after demanded whether he had done what he willed him, and the
Monk answered that he had not given it, because if he had given it,
there would be nothing left for the Brothers. Hereat, much displeased,
the good father bade some other take the glass bottle in which there
remained a little oil, and cast it out of the window, to the end that
nothing of the fruits of disobedience might remain in the Monastery.
This was accordingly done; under the window was a steep fall, full of
huge rough stones, upon which the glass fell, yet it remained as whole
and entire as if it had not been thrown down, so that neither was the
glass broke nor the oil spilt. Then the man of God commanded it to be
taken up and given to him that asked it. Then calling the Brothers
together, he rebuked the disobedient Monk before them all for his pride
and unfaithfulness.
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CHAPTER XXIX.
How an empty barrel was filled with oil.
Having ended the Chapter, he and all the Brethren fell to their
prayers. In the place where they prayed was an empty oil-barrel close
covered. As the holy man continued his prayer, the cover of the said
tun began to be heaved up by the oil increasing under it, which ran
over the brim of the vessel upon the floor in great abundance. Which so
soon as the servant of God, Benedict, beheld, he forthwith ended his
prayer, and the oil ceased to run over. Then he admonished the
distrustful and disobedient brother to have confidence and learn
humility. So the brother thus reprehended was much ashamed, because the
venerable Father had by his admonition and by his miracle shewn the
power of Almighty God, nor could anyone afterwards doubt of what he
promised, since, as it were in a moment, for a glass bottle almost
empty, he had restored a tun full of oil.
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CHAPTER XXX.
How he delivered a Monk from the devil.
One day as he was going to St. John's Oratory, which stands upon the
very top of the mountain, he met the old enemy upon a mule, in the
habit and comportment of a physician, carrying a horn and a mortar;
who, being demanded whither he went, answered he was going to the monks
to minister a potion. So the venerable Father Benedict went forward to
the chapel to pray, and, having finished, returned back in great haste,
for the wicked spirit found one of the ancient Monks drawing water, and
presently he entered into him, threw him on to the ground and tortured
him pitifully. As soon as the man of God, returning from prayer, found
him thus cruelly tormented, he only gave him a blow on the cheek with
his hand, and immediately drave the wicked spirit out of him, so that
he durst never after return.
PETER.
I would know whether he obtained these great miracles always by prayer,
or did them some times only by the intimation of his will?
GREGORY.
They who are perfectly united with God, when necessity requireth, work
miracles both ways, sometimes they do wonders by prayer, sometimes by
power. For since St. John saith: "As many as received Him, to them He
gave power to become sons of God." What wonder is it if they have the
privilege and power to work miracles who are exalted to the dignity of
children of God. And that they work miracles in both ways is manifest
in St. Peter, who by prayer, raised Tabitha from death, and punished
with death Ananias and Sapphira for their falsehood. For we do not read
that he prayed when they fell down dead, but only that he rebuked them
for their fault committed. It is evident therefore that these things
are done sometimes by power, sometimes by petition: since that by
reproof he deprived these of their life, and by prayer revived the
other.
But now I will produce two other acts of the faithful servant of God,
Benedict, in which it shall clearly appear that some things he could do
by power received from Heaven, and others by prayer.
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CHAPTER XXXI.
How a country man was loosed by only the
sight of the man of God.
A certain Goth named Galla was of the impious sect of the Arians, and
he, in the time of their king Totila did, with such monstrous cruelty,
persecute religious men of the Catholic Church, insomuch that if any
cleric or monk came in his sight, he was sure not to escape from his
hands alive. This man enraged with an insatiable covetousness of spoil
and pillage, lighted one day upon a husbandman whom he tortured with
cruel torments. The rustic, overcome with pain, professed that he had
committed his goods to the custody of the servant of God, Benedict.
This he feigned that he might free himself from torments and prolong
his life for some time. Then this Galla gave over tormenting him, and
tying his arms together with a strong cord, made him run before his
horse to shew him who this Benedict was, that had received his goods.
Thus the man went in front, having his arms bound, and brought him to
the holy man's Monastery, whom he found sitting alone at the Monastery
gate reading. Then the countryman said to Galla, who followed furiously
after him: "See! This is Father Benedict whom I told you of." The
barbarous ruffian, looking upon him with enraged fury, thought to
affright him with his usual threats, and began to cry out with a loud
voice, saying: "Rise, rise and deliver up this rustic's goods which
thou hast received." At whose voice the man of God suddenly lifted up
his eyes from reading, and saw him and also the countryman whom he kept
bound: thus, as he cast his eyes upon his arms, in a wonderful manner
the cords began to fall off so quickly, that no man could possibly have
so soon untied them.
When Galla perceived the man whom he brought bound, so suddenly
loosened and at liberty, struck into fear at the sight of so great
power, he fell prostrate, and bowing his stiff and cruel neck at the
holy man's feet, begged his prayers. But the holy man rose not from his
reading but called upon the Brethren to bring him to receive his
benediction. When he was brought to him, he exhorted him to leave his
barbarous and inhuman cruelty. So, vanquished, he departed, never after
presuming to ask anything of the countryman, whom the man of God
unloosed not by touching but by casting his eye upon. Thus you see,
Peter, as I said, that those who are the true servants of Almighty God,
sometimes do work miracles by a commanding power, for he who sitting
still abated the fury of that terrible Goth and with his only look
unloosed the cords wherewith the innocent man's arms were fast
pinioned, sheweth, evidently, by the swiftness of the miracle, that he
wrought it by a power received. Now I will also shew you how great and
strange a miracle he obtained by prayer.
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CHAPTER XXXII.
How he raised a child from the dead.
As he was one day in the field labouring with his Brethren, a certain
peasant came to the Monastery, carrying in his arms the dead body of
his son, and pitifully lamenting his loss, asked for the holy Father
Benedict. When they said that he was in the field, he presently laid
down the dead body of his son at the Monastery gate, and, as one
distracted with grief, began running to find out the venerable father.
At the same time the man of God was coming home with his Brethren from
labouring in the field, whom, when the distressed countryman espied, he
began to cry out: "Restore me my son, restore me my son." But the man
of God amazed at this voice said: "What! have I taken your son from
you?" To whom the man replied: "He is dead, come and raise him." When
the servant of God heard this he was much grieved, and said: "Go,
Brethren, go! This is not a work for us, but such as were the holy
Apostles. Why will you impose burdens upon us which we cannot bear?"
Notwithstanding, the man enforced with excessive grief, persisted in
his petition, swearing that he would not depart unless he raised his
son to life. Then the servant of God enquired, saying: "Where is he?"
He answered: "Lo! his body lieth at the Monastery Gate." Whither, when
the man of God with his Brethren was come, he knelt down and laid
himself on the body of the child; then, raising himself and with his
hands held up towards Heaven, he prayed: "O Lord, regard not my sins,
but the faith of this man who craveth to have his son restored to life,
and restore again to this body the soul which thou hast taken from it."
Scarce had he finished these words, but all the body of the boy began
to tremble at the re-entry of the soul, so that in the sight of all who
were present he was seen with wonderful quaking to pant and breathe.
Whom he presently took by the hand and delivered alive and sound to his
father.
It seemeth to me, Peter, he had not this miracle actually in his power,
which he prostrated himself to obtain by prayer.
PETER.
What you have said is undoubtedly true, because you prove by deeds what
was said in words. But I pray, certify me, whether holy men can effect
and obtain whatsoever they will or desire?
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CHAPTER XXXIII.
Of the miracle wrought by his sister Scholastica.
GREGORY.
Who was ever, Peter, in this life more sublime than St. Paul, who,
notwithstanding, three times craved of our Lord to be free from the
pricks of the flesh, yet could not obtain it? To this purpose, I must
tell you a passage concerning the venerable Father Benedict, that there
was something he desired and was not able to accomplish.
His sister Scholastica, who was consecrated to God from her very
childhood, used to come once a year to see him; unto whom the man of
God was wont to go to a house not far from the gate, within the
possession of the Monastery. Thither she came one day according to her
custom, and her venerable brother likewise with his disciples: where,
after they had spent the whole day in the praise of God and pious
discourses, the night drawing on, they took their refection together.
As they were yet sitting at table, and protracting the time with holy
conference, the religious woman, his sister, entreated him saying: "I
beseech you, leave me not this night, that we may talk until morning of
the joys of the heavenly life." To whom he answered: "What is this you
say, sister? By no means can I stay out of my Monastery." At this time
the sky was serene, and not a cloud was to be seen in the air. The holy
woman, therefore, hearing her brother's refusal, clasped her hands
together upon the table, and bowing her head upon them she prayed to
Almighty God. As she raised up her head from the table, there began
such vehement lightning and thunder, with such abundance of rain, that
neither venerable Benedict nor his Brethren were able to put foot out
of doors. For the holy woman when she leaned her head upon her hands,
poured forth a flood of tears upon the table by which she changed the
fair weather into foul and rainy. For, immediately after her prayers,
followed the inundation, and the two did so concur that, as she lifted
up her head, the crack of thunder was heard, so that in one and the
same instant she lifted up her head and brought down the rain. Then the
man of God perceiving that, by reason of thunder and lightening with
continual showers of rain, he could not possibly return to his
monastery, was sad and began to complain, saying: "God Almighty forgive
you, sister, what is this you have done?" To whom she made answer: "I
prayed you to stay and you would not hear me; I prayed to Almighty God
and He heard me! Now, therefore, if you can, go forth to the Monastery
and leave me." But he not able to go forth, was forced to stay against
his will.
Thus it fell out that they spent the night in watching, and received
full content in spiritual discourse of heavenly matters. By this it
appears, as I said before, that he desired something which he could not
obtain; for if we consider the mind of the venerable man, he would,
without doubt, have had the fair weather to continue in which he set
out. But, contrary to what he willed, he found a miracle worked by the
courage of a woman in the strength of Almighty God. And no wonder if at
that time a woman were more powerful than he, considering she had long
desired to see her brother. For according to the saying of St. John:
"God is charity," and with good reason she was more powerful who loved
more.
PETER.
I confess that I am wonderfully pleased with that which you tell me.
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CHAPTER XXXIV.
In what manner St. Benedict saw the soul
Of his sister go forth from her body.
GREGORY.
The next day, the venerable woman returned to her Cloister and the man
of God to his Monastery. When, behold, three days after, while standing
in his cell, he saw the soul of his sister depart out of her body, and,
in the form of a dove, ascend and enter into the celestial mansions.
Who rejoicing much to see her great glory, gave thanks to God Almighty
in hymns and praises, and announced her death to the Brethren. Whom he
forthwith sent to bring her body to the Monastery, and caused it to be
buried in the same tomb that he had prepared for himself. By means of
which it fell out, that as their minds were always one in God, so also
their bodies were not separated in their burial.
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CHAPTER XXXV.
How the whole world was repesented before his
Eyes: and the soul of Germanus, Bishop of Capua.
Another time, Servandus, Deacon and Abbot of that Monastery which was
built by Liberius, sometime a senator, in the Campania, used often to
visit him, for being also illuminated with grace and heavenly doctrine,
he repaired divers times to the Monastery that they might mutually
communicate one to another, and, at least with sighs and longing
desires, taste of that sweet food of the celestial country whose
perfect fruition they were not as yet permitted to enjoy. When it was
time to go to rest, venerable Benedict went up to the top of the tower
in the lower part of which Servandus the Deacon had his lodging, and
from which there was an open passage to ascend to the higher. Over
against the said tower was a large building in which the disciples of
both reposed. While as yet the Monks were at rest, the man of God,
Benedict, being diligent in watching, rose up before the night office
and stood at the window making his prayer to Almighty God about
midnight, when suddenly, looking forth, he saw a light glancing from
above, so bright and resplendent that it not only dispersed the
darkness of the night, but shined more clear than the day itself. Upon
this sight a marvellous strange thing followed, for, as he afterwards
related, the whole world, compacted as it were together, was
represented to his eyes in one ray of light. As the venerable Father
had his eyes fixed upon this glorious lustre, he beheld the soul of
Germanus, Bishop of Capua, carried by angels to Heaven in a fiery
globe. Then, for the testimony of so great a miracle, with a loud voice
he called upon Servandus the Deacon, twice or thrice by his name, who,
troubled at such an unusual crying out of the man of God, came up,
looked forth, and saw a little stream of light then disappearing, and
wondered greatly at this miracle. Whereupon the man of God told him in
order all that he had seen, and sent presently to Theoprobus, a
Religious man in the town of Cassino, ordering him to go the same night
to Capua, and learn what had happened to Germanus the Bishop. It fell
out so, that he who was sent found the most reverend Bishop Germanus
dead, and on enquiring more exactly, he learned that his departure was
the very same moment in which the man of God had seen him ascend.
PETER.
A wonderful thing and much to be admired, but, whereas you said that
the whole world, as it were, under one sunbeam, was represented to his
sight, as I never experienced the like, so I cannot imagine how or in
what manner this was possible that the whole world should be seen of
any one man.
GREGORY.
Assure yourself, Peter, of that which I speak: that in a soul that
beholdeth the Creator, all creatures appear but narrow; for, should we
partake never so little of the light of the Creator, whatsoever is
created would seem very little; because the soul is enlarged by this
Beatific vision, and so dilated in the Divine perfections, that it far
transcends the world and itself also. The soul thus rapt in the light
of God is in her interior lifted up, and enabled above itself, and
while thus elevated it contemplates itself, and it easily comprehendeth
how little that is which before it was not able to conceive. So the
blessed man who saw the globe of fire with the Angels returning to
Heaven could not possibly have beheld those things but only in the
light of God. What wonder then if he saw the world at one view who was
in mind exalted above the world? But whereas I said that the whole
world compacted as it were together was represented before his eyes, it
is not meant that heaven and earth were straitened by contraction, but
that the mind of the beholder was dilated, which, rapt in the sight of
God might, without difficulty, see all that is under God. Therefore, in
that light which appeared to his outward eyes, the inward light which
was in his soul ravished the mind of the beholder with higher things,
and shewed how mean are all inferior things.
PETER.
I perceive that it was to my profit that I understood you not before,
for my slowness has been the occasion of so long and profitable a
discourse. But, since you have clearly explained these things to me, I
beseech you continue your former narration.
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CHAPTER XXXVI.
How he wrote a Rule for Monks.
I would willingly, Peter, relate many things concerning this venerable
Father, but some of purpose I omit, because I hasten to speak of the
acts of others. Only this I would not have you to be ignorant of, that
the man of God, among so many miracles wherewith he shined to the
world, was also eminent for his doctrine, for he wrote a Rule for Monks
both excellent for discretion and eloquent in style. Of whose life and
conversation if any wish to know further, he may in the institution of
that Rule understand all his manner of life and discipline, for the
holy man could not possibly teach otherwise than he lived.
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CHAPTER XXXVII.
How he prophetically foretold his death
To his Brethren.
The same year in which he departed out of this life, he foretold the
day of his most holy death to some of his disciples who conversed with
him, and to others who were far off; giving strict charge to those who
were present to keep in silence what they had heard, and declaring to
the absent by what sign they should know when his soul departed out of
his body. Six days before his departure he caused his grave to be
opened, and immediately after he fell into a fever, by the violence
whereof his strength began to wax faint, and the infirmity daily
increasing, the sixth day he caused his disciples to carry him into the
Oratory, where he did arm himself for his going forth by receiving the
Body and Blood of the Lord; then, supporting his weak limbs by the
hands of his disciples, he stood up, his hands lifted towards Heaven,
and with words of prayer at last breathed forth his soul. The same day
two of his Brethren, the one living in the Monastery and the other in a
place far remote, had a revelation in one and the self-same manner. For
they beheld a way, spread with garments and shining with innumerable
lamps, stretching directly eastwards from his cell up to Heaven; a man
of venerable aspect stood above and asked them whose way that was. But
they professing they knew not, he said to them: "This is the way by
which the beloved of the Lord, Benedict, ascended." Thus the disciples
who were present knew of the death of the holy man, and so also those
who were absent understood it by the sign foretold them. He was buried
in the Oratory of St. John the Baptist which he himself had built upon
the ruins of Apollo's altar.
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CHAPTER XXXVIII.
How a mad woman was cured in his cave.
In the cave also in which he formerly lived in Subiaco, even to this
day, miracles are wrought upon such as repair thither with true faith.
For very lately happened that which I now relate. A certain woman
bereft of reason, and altogether distracted in her senses, roamed over
mountains and valleys, through woods and fields by day and night, never
resting, except when forced from weariness to lie down. One day, as she
raged thus madly up and down, she lighted upon the cave of blessed
Benedict, and by chance entered and remained there. The next morning
she came out as sound and perfect in her senses as if she had never
been out of them, and from that time remained all her life in the
health which she had there recovered.
PETER.
What should be the reason that we experience, even in the patronage of
martyrs, that they do not bestow so great favours by their bodies as by
their relics: yea, and do greater miracles where themselves be not?
GREGORY.
Where the bodies of holy martyrs lie, no doubt, Peter, but there they
are able to shew many miracles, as they do; for to such as have
recourse unto them, with pure mind, they shew many marvellous favours.
But forasmuch as weak souls might doubt whether they be present to hear
them or no in those places where their bodies be not, it is necessary
to shew more miracles where weak souls may doubt of their presence. For
they whose minds are fixed in God have so much the greater merit of
faith, that though their bodies lie not there, yet they be there
present to hear our prayers. Wherefore Truth Itself to increase the
faith of His disciples said: "If I go not away the Paraclete will not
come unto you." For whereas it is certain, that the Holy Ghost, the
Comforter, always proceedeth from the Father and the Son: why doth the
Son say that He will go from them that the Paraclete may come, who
never departeth from the Son? But because the Disciples beholding our
Lord in the flesh, did desire always to behold Him with their corporeal
eyes, it was rightly said unto them: "Unless I go away the Paraclete
will not come." As if He had said plainly: If I withdraw not My bodily
presence, I do not shew you the love of the Spirit: and, unless you
cease to see Me carnally, you will never learn to love spiritually.
PETER.
What you say pleaseth me.
GREGORY.
Let us now for a while cease our discourse, that by silence we may be
the better enabled to prosecute the miracles of other saints.
THE END.
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CHRONOLOGY
OF THE
LIFE OF THE MOST HOLY PATRIARCH
SAINT BENEDICT
(from Haften's Disgnis. Monast.)
"His memory shall not depart away; and his Name shall be in request
from generation to generation." (Ecclus. 39)
(The figures in parenthesis denote the age of St. Benedict.)
YEAR.
480. (--) St. Benedict and his twin-sister St. Scholastica are born in
Nursia, a town in the south of Italy: their Father, Anicius Eupropius:
their Mother, Abundantia.
487. (7.) St; Benedict is sent to Rome to study, his nurse Cyrilla
accompanies him.
493. (13.) God, calling him to higher things, and the dangers of the
world prompting him to leave it, he quits Rome to seek salvation and
perfection in solitude. On their way in a little village, 30 miles from
Rome, he works a miracle to console Cyrilla.
494. (14.) He leaves Cyrilla and goes alone to Subiaco, a mountainous
district, 40 miles distant from Rome: meets a holy Hermit named
Romanus, from whom he asks and receives the Religious Habit: then going
into a little Cave amidst the rocks, dwells there in union with his God
in prayer, unknown to all, excepting St. Romanus who brought him food.
497. (17.) On the Easter Sunday of this year, a Priest receives a
command from God to visit this Cave, and honour the youthful hermit.
Some neighbouring Shepherds discover the Saint.
He gains the noble victory over the spirit of impurity and placing the
lily of his Chastity amidst thorns and nettles, he secures it against
every temptation for the remainder of his life.
509. (29.) His sanctity becoming noised abroad many men leave the
world, and put themselves under his spiritual guidance.
510. (30.) After frequent refusals he, at last, yields to the request
of the Monks of Vico-Varro, who besought him to become their Abbot. As
he had foretold them they grew angry at his corrections: they seek to
poison him: he returns to his dear solitude of Subiaco.
St. Maurus is born.
511. (31.) During the next 19 years St. Benedict builds 12 monasteries
on the Subiaco mountains.
515. (35.) St Placid is born.
522. (42.) Sts. Maurus and Placid are brought to Subiaco by their
Parents, and receive from St. Benedict the Monastic Habit.
523. (43.) St. Maurus in obedience to St. Benedict walks on the waters
of the lake, into which St. Placid had fallen, and saves him from being
drowned.
529. (49.) St. Benedict leaves Subiaco, and goes to Mount Cassino
(about 50 miles south of Subiaco).
530. (50.) He begins to build the Monastery of Mount Cassino.
536. (56.) He sends St. Placid into Sicily.
St. Benedict has the mysterious vision, in which God grants him the
sight of the whole world, brought together in one ray of the sun.
537. (57.) St. Placid begins the Monastery at Messina in Sicily: he
finishes it in 4 years.
539. (59.) During a famine St. Benedict distributes to the poor all the
corn of the Monastery: on the following day he receives from Heaven, in
return, 200 bushels of flour.
In hatred of Disobedience and out of love for Charity he works the
miracle of the glass oil-jar.
Whilst he is at prayer with some of his Brethren, an empty vessel which
was in the room is miraculously filled with oil, even to over-flowing.
541. (61.) St. Placid is martyred (probably in this year).
543. (63.) King Totila the Barbarian visits St. Benedict: receives his
paternal reproach and prophecy.
On the 10^th of January, St. Benedict sends St. Maurus into France.
On the 6^th of February he has the last conference with his sister St.
Scholastica.
On the 10^th of February, he sees the soul of his Sister, St.
Scholastica, ascending to heaven under the form of a Dove.
On the 16^th of March, knowing that the hour of his Death is near he
orders his grave to be opened.
On the 21^st of March at 3 o'clock in the morning, standing in the
chapel of his Monastery of Mount Cassino, supported by his Religious,
he dies, in the 63^rd year of his age.
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THE RULE
OF OUR
MOST HOLY FATHER SAINT BENEDICT.
Pax multa diligentibus legem tuam.
Mark a monk,
Disciple of the Holy Father Benedict.
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While the blind crowd at idol shrines profane devotions paid,
Believing that by mortal hands immortal gods were made,
This fane with altars ruinous by them was whilom built,
Who offered to the impure Jove a sacrifice of guilt;
But holy Benedict, by God called from the desert lone,
Made pure this port, the statues broke, threw down the sculptur'd
stone.
A temple for the living God this idol fane is now:
Let not the faithful soul delay to pay his pious vow;
But hither haste, spite of rough ways; his recompense shall be
That he the heavens opened wide with eye of faith may see.
With hard and toilsome labour'tis that great things are attained:
Within the narrow path alone the blessed life is gained.
While hither coming penitent bow'd down with load of sin,
I felt its weight was gone from me, I felt at peace within;
And I believe in bliss above I too shall have my share,
If thou for Marcus, Benedict, wilt breathe an earnest prayer.
The foolish people once had called this place a citadel
And dedicated, for their gods of marble there to dwell;
But had they wished to find true words with which to stamp the same,
Tartarean Chaos blank, confused, had been its rightful name.
Hither they wandered, blinded fools, unceasing vows to pay
To the death-dealing thundering Jove, acknowledging his sway.
The hall's high summit, I suppose, he once had struck in vain,
Giving the name of citadel to this now sacred fane.
Against it now shall not prevail gates of eternal Hell:
That which the stronghold was of Death is now Life's citadel.
From here is stormed the golden gate of the bright starry heaven
While the bless'd crowd sing angel strains to angel voices given.
From here, O Hermit thou dost speak to God the Thunderer true
On mountain heights leading thy quire, the faithful chosen few.
When from a mountain far away to this mount thou didst come
Christ wast thy guide, thy path, whilst thou the desert drear didst
roam.
He angels sent to keep thy feet at every cross-way
Lest from the rightful destin'd path thy faltering steps should stray.
He had foretold to thee, just man, alone in desert land,
Avoid these spots, another friend to guide thee is at hand.
Now thou art taken home to him, the mountain's lurid dye
Takes colour from the lowering clouds which hide its top from view.
The caves drip down with copious tears, the barren grottoes mourn,
The beasts their denizens lament--thou hast left all forlorn.
Thee too the lakes and brooks have wept with deep and unfeign'd grief.
The wood unkempt hath shed for thee each rent and withered leaf.
Fables I speak not when I tell that, following thee anear,
To bear thee faithful company three ravens did appear.
The peoples seek thee out, where thou hast found thy place of rest,
Where thou await'st the holy night, eve of the pious feast.
Like orphans destitute they mourn with hoarse and bitter plaint
Bereft of thy sweet fellowship, thou gentle, perfect Saint.
When thou wert hither brought, behold! the rocks and thorns divide,
And wonder-working fountains spring from the earth's parched side.
Surely the mount of Christ, is Lord o'er all the mountains round;
And yet beneath thy feet it placed its top--twice-hallow'd ground.
For thee with head submiss it makes all its rough places plain
That thou, O holy Saint of Christ, should'st herald forth His reign.
That they who seek thee, Benedict, should not grow faint and tire,
Its gentle slope spreads out for those who upward do aspire.
Tis meet that unto thee the mount itself this honour bring,
Since with thy healing presence thou dost winter turn to spring.
Thou dost lay out its places dry with gardens fair to view;
Thou coverest its sterile rocks with flowers of every hue.
The crags amazed bring forth their crops and harvests not their own,
The greenwood trees bend down with fruits where once was arid stone.
Thus thou dost water hearts of men with healthful streams of prayer
Bidding their vain and barren acts the fruit of grace to bear.
So now, I pray thee, turn the thorns which rend thy Marcus' breast
To fruits unfading of good works, earnest of endless rest.
__________________________________________________________________
THE PROLOGUE
OF OUR
MOST HOLY FATHER SAINT BENEDICT
TO HIS RULE
Hearken, my son, to the precepts of thy Master, and incline the ear of
thy heart willingly to hear, and effectually to accomplish, the
admonition of thy living Father, that by the labour of obedience thou
mayest return to Him, from Whom thou didst depart by the sloth of
disobedience. To thee therefore is my speech now directed, who,
renouncing thy own will, dost take upon thee the strong and bright
armour of obedience, to fight under the Lord Christ our true King.
First of all whatever good work thou dost begin, beg of Him with most
earnest prayer to perfect; that He Who hath now vouchsafed to reckon us
in the number of His children, may not be saddened by our evil deeds.
For we must at all times so serve Him with the goods He hath bestowed
upon us, that He may not either as an angry Father disinherit us His
children, or as a dread Lord, exasperated by our offences, deliver us
up to perpetual punishment as wicked servants, who would not follow Him
to glory.
Let us therefore arise, the Scripture stirring us up and saying, "It is
now the hour for us to rise from sleep", [1] and our eyes being opened
to the deifying light, let us with wondering ears attend to the
admonition with the Divine Voice daily addresseth to us, saying:
"To-day if you shall hear His voice, harden not your hearts". [2] And
again: "He that hath ears, let him hear what the Spirit saith to the
Churches." [3] And what saith He? "Come, ye children, and hearken unto
Me: I will teach you the fear of the Lord." [4] "Run while ye have the
light of life, that the darkness of death overtake ye not." [5]
And our Lord seeking His labourer among the multitude to whom He here
speaketh, saith again: "Who is the man that will have life, and
desireth to see good days?" [6] If thou, hearing this, dost answer: "I
am he": God saith unto thee: "If thou wilt have true and everlasting
life, refrain thy tongue from evil, and thy lips, that they speak no
guile. Decline from evil, and do good; seek after peace and pursue it."
[7] And when you have done this: My eyes shall be upon you, and My ears
shall be open to your prayers. And before you can call upon Me, I will
say: "Behold I am present." [8] What, dearest brethren, can be sweeter,
than this voice of the Lord, inviting us? Behold how in His loving
Kindness He showeth unto us the way of life! Our loins therefore being
girt with faith and the observance of good works, and our feet shod
with the guidance of the Gospel of peace, let us walk in His ways, that
we may deserve to see in His kingdom Him Who has called us. [9]
If we desire to dwell in the tabernacle of this kingdom, it can only be
by running the way of good works, whereby alone it can be reached. But
let us ask our Lord with the Prophet saying to Him: "Lord, who shall
dwell in Thy tabernacle, or who shall rest on Thy holy hill?" [10]
After this question, Brethren, let us hear our Lord answering and
showing us the way to His tabernacle, saying: "He that walketh without
spot and worketh justice. He that speaketh truth in his heart, that
hath not forged guile with his tongue. He that hath not forged guile
with his tongue. He that hath not done evil to his neighbour and hath
not received reproach against him." [11]
He that rejecting out of his mind the malignant devil with his
suggestions, hath brought them all to nought, and taking his thoughts
while they are still young, hath dashed them against the rock Christ.
[12] All they who fearing the Lord, take not pride in their good
observance, but knowing that all the good they have, or can do,
proceedeth not from themselves, but from the Lord, magnify Him, thus
working in them, and say with the Prophet: "Not to us O Lord, not to
us, but to Thy Name give glory." [13] Thus the Apostle Paul imputed not
anything of his preaching to himself, saying: "By the grace of God I am
what I am." [14] And again he saith: "He that glorieth, let him glory
in the Lord." [15]
Hence also our Lord saith in the Gospel: "He that heareth these My
words and doth them,--I will liken him to a wise man that hath built
his house upon a rock. The floods came, the winds blew, and beat
against that house, and it fell not; because it was founded upon a
rock." [16] Our Lord fulfilling these things, daily waiteth for us to
answer by our deeds, these His holy admonitions. Therefore the days of
our life are prolonged for the amendment of our evil deeds, according
to those words of the Apostle: "Knowest thou not that the patience of
God leadeth thee to repentance?" [17] For our loving Lord saith: "I
will not the death of the sinner, but that he be converted and live."
[18]
Having therefore, my Brethren, enquired of our Lord who shall be the
dweller in this tabernacle, we have heard the precept to the one
dwelling, and if we fulfil the functions of this habitation we shall
become heirs of the kingdom of heaven. Therefore our hearts and bodies
must be prepared to fight under the holy obedience of His commands, and
we must beg our Lord to supply that, by the assistance of His grace,
which our nature is unable to perform. And if flying the pains of hell
we will to attain to everlasting life, we must, while yet time serves,
and we live in this flesh, perform all these things by the light of
faith, and haste to do that now which will be expedient for us for ever
hereafter.
We are therefore now about to institute a school of the service of God;
in which we hope nothing will be ordained rigorous or burdensome. But
if in some things we proceed with a little severity, sound reason so
advising, for the amendment of vices or preserving of charity; do not
straightway for fear thereof, flee from the way of salvation which is
always strait and difficult in the beginning. [19] But in process of
time and growth of faith, when the heart has once been enlarged, the
way of God's commandments is run with unspeakable sweetness of love; so
that, never departing from His teaching, but persevering in the
Monastery in His doctrine until death, we share now by patience in the
sufferings of Christ, that we may deserve afterwards to be partakers of
His kingdom. [20]
__________________________________________________________________
[1] Rom. xiii. 1
[2] Ps. xciv. 8.
[3] Apoc. ii. 7.
[4] Ps. xxxiii. 12.
[5] Joan. xii. 35.
[6] Ps. xxxiii. 13
[7] Ibid. 14, 15.
[8] Isai. lxv. 24.
[9] Ephes. vi. 14, 15.
[10] Ps. xiv. 4.
[11] Ps. xiv. 2, 3.
[12] Ps. cxxxvi. 9.
[13] Ps. cxiii. 1.
[14] I. Cor. xv. 10.
[15] II. Cor. x. 47.
[16] Matth. vii. 24, seq.
[17] Rom. ii. 4.
[18] Ezech. xviii. 23.
[19] Matth. vii. 13.
[20] II Cor. i. 7.
__________________________________________________________________
CHAPTER I.
Of the several kinds of Monks.
It is well known that there are four kinds of Monks. The first are
Cenobites, that is Monastics, living under a Rule or Abbot. The second
are Anchorites or Hermits, who, not in the first fervour of conversion,
but after long probation in the monastic life, have learnt to fight
against the devil, and taught by the encouragement of others, are now
able by God's assistance to strive hand to hand against the flesh and
evil thoughts, and so go forth well prepared, from the army of the
Brotherhood, to the single combat of the wilderness. The third and
worst kind of Monks are the Sarabiaites, who have never been tried
under any Rule, nor by the experience of a master, as gold is tried in
the furnace, but being soft as lead, and by their works still cleaving
to the world, are known by their tonsure to lie to God.
These in twos or threes, or perhaps singly, and without a shepherd, are
shut up, not in our Lord's sheepfolds, but in their own: the pleasure
of their desires is to them a law; and whatever they like or make
choice of, they will have to be holy, but what they like not, that they
consider unlawful.
The fourth kind of Monks are called "Gyrovagi," or wanderers, who
travel about all their lives through divers provinces, and stay for two
or three days as guests, first in one monastery, then in another; they
are always roving, and never settled, giving themselves up altogether
to their own pleasures and to the enticements of gluttony, and are in
all things worse that the Sarabites. Of their miserable way of life it
is better to be silent than to speak. Therefore leaving these, let us,
by God's assistance, set down a Rule for Cenobites, or Conventuals, who
are the most steadfast class of Monks.
__________________________________________________________________
CHAPTER II.
What kind of man the Abbot ought to be.
An Abbot who is worthy to have charge of a Monastery ought always to
remember what he is called, and in his actions show forth the character
of Ancient. For in the Monastery he is considered to represent the
person of Christ, seeing that he is called by His name, as the Apostle
saith: "Ye have received the spirit of the adoption of children, in
which we cry, Abba, Father." [21] Therefore the Abbot ought not (God
forbid) to teach, ordain, or command but what is conformable to the
commands of our Lord: but let his commands and doctrine be mingled in
the minds of his disciples with the leaven of diving justice.
Let the Abbot always be mindful that, in the dreadful judgment of God,
he must give an account both of his doctrine and of the obedience of
his disciples, and let the Abbot know that any lack of profit which the
Master of the family shall find in his sheep, will be laid to the
shepherd's fault. But if he have bestowed all diligence on his unquiet
and disobedient flock, and employed the utmost care to cure their
corrupt manners, he shall then be acquitted in the judgment of the
Lord, and may say with the Prophet: "I have not hidden thy justice in
my heart, I have told thy truth and thy salvation, [22] but they
contemned and despised me." [23] And then finally, death shall be
inflicted as a just punishment upon the disobedient sheep.
When, therefore, anyone receives the name of Abbot, he ought to govern
his disciples with a twofold doctrine; that is, he ought first to show
them all virtue and sanctity, more by deeds than by words: hence, to
such as are intelligent, he may declare the commandments of God by
words; but to the hard-hearted, and to those of the ruder sort, he must
make the divine precepts manifest by his actions. In the next place,
let him show by his own deeds, that they ought not to do anything which
he has taught them to be unfitting, lest, having preached well to
others, "he himself become a castaway," [24] and God say unto him thus
sinning: "Why dost thou declare My justices, and take My testament in
thy mouth? Thou hast hated discipline, and cast My speeches behind
thee, [25] And,--"Thou, who didst see the mote in thy brother's eye,
hast thou not seen the beam that is in thine own?" [26]
Let him make no distinction of persons in the Monastery. Let not one be
loved more than another, except he be found to surpass the rest in good
works and in obedience. Let not one of noble parentage, on coming to
Religion, be put before him who is of servile extraction, except there
be some other reasonable cause for it. If, upon just consideration, the
Abbot shall think there is such a just cause, let him put him in any
rank he shall please, but otherwise, let every one keep his own place;
because "whether bondman or freeman, we are all one in Christ" [27] ,
and bear an equal burthen of servitude under one Lord: "for with God
there is no accepting of persons." [28] On one condition only are we
preferred by Him, and that is, if in good works and in humility we are
found better than others. Therefore let the Abbot bear equal love to
all; and let all be subject to the same discipline, according to their
deserts.
For the Abbot ought always, in his doctrine, to observe that apostolic
form wherein it is said; "Reprove, entreat, rebuke." [29] That is to
say, he ought, as occasions require, to temper fair speeches with
threats: let him show the severity of a master and the loving affection
of a father: those who are undisciplined and restless he must reprove
sternly, but with such as are obedient, mild and patient, he should
deal by entreaty, exhorting them to go forward in virtue. But the
stubborn and negligent we charge him to severely reprove and chastise.
Let him not shut his eyes to the sins of offenders, but, as soon as
they show themselves, use all possible endeavours utterly to root them
out, remembering the fate of Heli, the Priest of Silo. [30] With the
more virtuous and intelligent, let him for the first or second time use
words of admonition; but the stubborn, the hard-hearted, the proud and
the disobedient, even in the very beginning of their sin, let him
chastise with stripes and bodily punishment, knowing that it is
written: "The fool is not corrected with words." [31] And again:
"Strike thy son with the rod, and thou shalt deliver his soul from
death." [32]
The Abbot ought always to remember what he is, and what he is called,
and know that unto whom more is entrusted, from him more is exacted,
and let him consider how difficult and hard a task he hath undertaken,
to govern souls, and to accommodate himself to the humours of many,
some of whom must be led by fair speeches, others by sharp
reprehensions, and others by persuasion. Therefore let him so adapt
himself to the character and intelligence of each one, that he may not
only suffer no loss in the flock committed to him, but may even rejoice
in the increase and profit of his virtuous flock.
Above all things, let him take heed not to slight or make little
account of the souls committed to his keeping, and have more care for
fleeting, worldly things than for them; but let him always consider
that he hath undertaken the government of souls for which he shall also
have to give an account. And that he may not complain for want of
temporal means, let him remember that it is written: "Seek ye first the
kingdom of God and His justice, and all things shall be given ye." [33]
And again: "Nothing is wanting to such as fear Him." [34]
Let him know that the man who undertakes the government of souls must
prepare himself to give an account of them. And how great soever the
number of brethren may, let him know certain that at the day of
judgment he will have to give to the Lord an account for all their
souls as well as for his own. Thus, by fearing the examination which
the shepherd must undergo for the flock committed to his charge, he is
made solicitous on other men's account as well as careful on his own;
and while reclaiming them by his admonitions, he is himself freed from
all defects.
__________________________________________________________________
[21] Rom. viii. 15.
[22] Ps. xxxix. ii.
[23] Is. I. 2.
[24] I Cor. ix, 27.
[25] Ps. xlix. 16, 17.
[26] Matth. vii. 3.
[27] I. Cor. xii. 13; Rom. ii. ii..
[28] Ephes. vi. 9.
[29] II Tim. iv. 2.
[30] I. Reg. ii, 12 seq..
[31] Prov. xxiii. 13.
[32] Ibid. 14.
[33] Matth. vi. 33.
[34] Ps. xxxiii. 19.
__________________________________________________________________
CHAPTER III.
Of calling the brethren to council.
As often as any weighty matters have to be debated in the monastery,
let the Abbot call together all the Brethren, and himself declare what
is the point under deliberation. Having heard their counsel, let him
prudently weigh it with himself, and then do what he shall judge most
expedient. The reason why we ordain that all be called to Council, is
because the Lord often revealeth to the younger what is best. And let
the Brethren give their advice with all subjection and humility, and
presume not stiffly to defend their own opinion, but rather leave it to
the discretion of the Abbot; and what he shall think more expedient, to
that, let them all submit; for, as it becometh the disciples to obey
their master, so doth it behove the master to dispose all things with
forethought and justice.
In all things, therefore, let all follow the Rule as their master, and
from it let no man rashly swerve. Let no one in the monastery follow
his own will. Neither let anyone presume, within or without the
monastery, to contend insolently with his Abbot. If he do so, let him
be subjected to regular discipline. Let the Abbot, however, do all
things with the fear of God, and in observance of the Rule, knowing
that he shall undoubtedly give an account of all his judgments to God,
the most just Judge. If any matters of less moment have to be done for
the benefit of the monastery, let him take counsel with the seniors
only, as it is written: "Do all things with counsel, and thou shalt not
afterwards repent thee of it." [35]
__________________________________________________________________
[35] Eccli. xxxii. 24..
__________________________________________________________________
CHAPTER IV.
What are the instruments of good works.
First of all, to love the Lord God with all our heart, with all our
soul, with all our strength. [36]
2. Then our neighbour as ourself. [37]
3. Then not to kill. [38]
4. Not to commit adultery. [39]
5. Not to steal. [40]
6. Not to covet. [41]
7. Not to bear false witness. [42]
8. To honour all men. [43]
9. Not to do to another what we would not have done to ourselves. [44]
10. To deny ourselves, in order to follow Christ. [45]
11. To chastise the body. [46]
12. Not seek after delights. [47]
13. To love fasting. [48]
14. To relieve the poor. [49]
15. To clothe the naked. [50]
16. To visit the sick. [51]
17. To bury the dead. [52]
18. To help those that are in tribulation. [53]
19. To comfort the sad. [54]
20. To withdraw ourselves from worldly ways. [55]
21. To prefer nothing to the love of Christ. [56]
22. Not to give way to anger. [57]
23. Not to harbour revenge in our mind. [58]
24. Not to foster guile or deceit in our heart. [59]
25. Not to make a feigned peace. [60]
26. Not to forsake charity. [61]
27. Not to swear at all, lest we forswear ourselves. [62]
28. To speak the truth with heart and mouth. [63]
29. Not to render evil for evil. [64]
30. Not to do any injury; yea, and patiently to bear an injury done to
us. [65]
31. To love our enemies. [66]
32. Not to speak ill of such as speak ill of us, but rather to speak
well of them. [67]
33. To suffer persecution for justice sake. [68]
34. Not to be proud. [69]
35. Not given to wine. [70]
36. Not a great eater. [71]
37. Not drowsy. [72]
38. Not slothful. [73]
39. Not a murmurer. [74]
40. Not a detractor. [75]
41. To put our trust in God. [76]
42. When we see any good in ourselves let us attribute it to God and
not to ourselves. [77]
43. But let us always know that evil is done by ourselves, therefore
let us attribute it to ourselves. [78]
44. To fear the day of judgment. [79]
45. To be afraid of hell. [80]
46. To desire life everlasting with spiritual thirst. [81]
47. To have death always before our eyes. [82]
48. To observe at every hour the actions of our life. [83]
49. To know for certain that God beholdeth us in every place. [84]
50. To dash at once against Christ the evil thoughts that rise in the
mind. [85]
51. To reveal all such to our spiritual Father. [86]
52. To keep our mouth from evil and wicked words. [87]
53. Not to love much talking. [88]
54. Not to speak vain words, nor such as move to laughter. [89]
55. Not to love much and boisterous laughter. [90]
56. Willingly to hear holy readings. [91]
57. To pray often devoutly. [92]
58. With tears and sighs, daily to confess our past evils to God in
prayer and to amend them for the time to come. [93]
59. Not to fulfil the desires of the flesh, and to hate self-will. [94]
60. To obey in all things the commands of the Abbot, though he himself
(which God forbid) should do otherwise, being mindful of that precept
of our Lord: "What they say, do ye; but what they do, do ye not." [95]
61. Not to desire to be called holy, before we be so, and first to be
holy, that we may truly be called so. [96]
62. Daily to fulfil in deeds the commandments of God. [97]
63. To love chastity. [98]
64. To hate no man. [99]
65. To flee envy and emulation. [100]
66. Not to love contention. [101]
67. To flee Haughtiness. [102]
68. To reverence the Elders. [103]
69. To love inferiors. [104]
70. For Christ's sake to pray for our enemies. [105]
71. To make peace with adversaries before the setting of the sun. [106]
72. Never to despair of God's mercy. [107]
Behold these are the tools or instruments of our spiritual profession:
if we constantly employ them day and night, and have them signed with
approval in the day of judgment, that reward shall be given us by our
Lord as a recompense "Which eye hath not seen, nor ear heard, nor hath
it entered into the heart of man to conceive what God hath prepared for
those that love Him." [108] The workshop where all these things are to
be done is the cloister of the monastery, and steadfast abiding in the
Congregation.
__________________________________________________________________
[36] Deut. vi. 5.
[37] Luc. x. 27.
[38] Luc. xviii. 20.
[39] Matth. xix. 18.
[40] Exod. xx. 15.
[41] Deut. vi. 21.
[42] Marc. x. 19.
[43] I. Petr. ii. 17.
[44] Tob. iv. 16.
[45] Luc. ix. 23.
[46] I Cor. ix. 27.
[47] II. Petr. ii. 13.
[48] Joel i. 14; ii, 12, 15.
[49] Tob. iv. 7..
[50] Is. lviii. 7.
[51] Matth. xxv. 36.
[52] Tob. i. 21, ii. 4, 7-9.
[53] Is. i. 17.
[54] I. Thes. v. 14.
[55] Jac. i. 27.
[56] Matth. x. 37, 38.
[57] Matth. v. 22.
[58] Ephes. iv. 26.
[59] Ps. xiv. 3.
[60] Rom. xii. 18.
[61] I. Petr. iv. 8.
[62] Matth. v. 33-37.
[63] Ps. xiv. 3.
[64] I. Thes. v. 15.
[65] I. Cor. vi. 7.
[66] Luc. vi. 27-35.
[67] I. Petr. iii. 9.
[68] Matth. v. 10.
[69] Tob. iv. 14.
[70] I. Tim. iii. 3.
[71] Eccli. xxxi. 17.
[72] Prov. xx. 13.
[73] Rom. xii. 11.
[74] I Cor. x. 10.
[75] Sap. i. 11.
[76] Ps. lxxii. 28.
[77] I Cor. iv. 7.
[78] Ose. xii. 9.
[79] Job. xxxi. 14.
[80] Matth. x. 28.
[81] Phil. i. 23.
[82] Matth. xxiv. 42 et seq..
[83] Deut. iv. 9.
[84] Prov. v. 21.
[85] Ps. cxxxvi. 9.
[86] Eccli. viii. ii.
[87] Ps. xxxiii. 13, 14.
[88] Prov. x. 19.
[89] Matth. xii. 35.
[90] Eccli. xxi. 23.
[91] Luc. xi. 28.
[92] Col. iv. 2.
[93] Ps. vi. 7.
[94] Gal. v. 16.
[95] Eccli. xviii. 30.
[96] Matth. xxiii. 3.
[97] Matth. vi. i.
[98] Eccli. vi. 37.
[99] I. Tim. v. 22.
[100] Levit. xix. 17.
[101] Jacob. iii. 14, 16.
[102] II. Tim. ii. 24.
[103] Ps. cxxx. 1.
[104] Levit. xix. 32.
[105] I Tim. v. i..
[106] Matth. v. 44.
[107] Ephes. iv. 26.
[108] Ps. li. 10.
__________________________________________________________________
CHAPTER V.
Of the obedience of disciples.
The first degree of humility is obedience without delay. This beseemeth
those who, either on account of the holy servitude they have professed,
through fear of hell or for the glory of life everlasting, count
nothing more dear to them than Christ. These, presently, as soon as
anything is commanded them by the Superior, make no delay in doing it,
just as if the command had come from God. Of such, our Lord saith: "At
the hearing of the ear he hath obeyed me." [109] And to teachers He
saith: "He that heareth you, heareth me." [110] Therefore, such as
these, leaving immediately everything, and forsaking their own will,
leave unfinished what they were about, and with the speedy foot of
obedience follow by deeds the voice of him who commands. And thus, as
it were in one and the same moment the command of the master and the
perfect work of the disciple in the speed of the fear of God, go both
jointly together, and are quickly effected by those who ardently desire
to advance in the way of eternal life. These take the narrow way, of
which the Lord saith: "Narrow is the way which leadeth to life." [111]
They live not according to their own will, nor follow their own desires
and pleasures, but, abiding in monasteries, walk according to the
command and direction of another, and will to have an Abbot over them.
Without doubt these fulfil that saying of our Lord: "I came not to do
my own will, but the will of Him Who sent me." [112]
This obedience will then be acceptable to God and pleasing to men, if
what is commanded be not done fearfully, slowly, coldly, or with
murmuring, or an answer showing unwillingness; because the obedience
which is given to superiors is given to God, Who hath said: "He that
heareth you, heareth Me." [113] Hence it ought to be done by the
disciples with a good will, because God "loveth a cheerful giver" [114]
If the disciple obey with ill-will, and murmur, not only in words, but
also in heart, although he fulfil what is commanded him, it will not be
acceptable to God, Who considereth the heart of the murmurer. For such
a work he shall not have any reward, but rather incurreth the penalty
of murmurers, unless he amend and make satisfaction.
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[109] I Cor. ii. 9.
[110] Ps. xvii. 45.
[111] Matth. vii. 14.
[112] Joan. v. 30.
[113] Luc. x. 16.
[114] II Cor. ix. 7.
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CHAPTER VI.
Of Silence.
Let us act in accordance with that saying of the Prophet; "I have said:
I will keep my ways, that I offend not with my tongue. I have been
watchful over my mouth: I held my peace and humbled myself, and was
silent from speaking even good things." [115] If therefore, according
to this saying of the Prophet we are at times to abstain, for silence
sake, even from good talk, how much more ought we to refrain from evil
words, on account of the penalty of sin. Therefore, because of the
importance of silence, let leave to speak be seldom given, even to
perfect disciples, although their words be of good and holy matters,
tending unto edification; because it is written: "In much speaking,
thou shalt not escape sin." [116] And in another place: "Death and life
are in the hands of the tongue." [117] For it befitteth a master to
speak and teach; and it beseemeth a disciple to hold his peace and
listen.
If, therefore, anything must be asked of the Prior, let it be done with
all fitting humility and the subjection of reverence. But as for
buffoonery, idle words, or such as move to laughter, we utterly condemn
and exclude them in all places, nor do we allow a disciple to open his
mouth to five them utterance.
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[115] Ps. xxxviii. 2. 3.
[116] Prov. x. 19.
[117] Prov. xviii. 21.
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CHAPTER VII.
Of Humility.
The Holy Scripture crieth to us, Brethren, saying: "Everyone who
exalteth himself shall be humbled, and he who humbleth himself shall be
exalted." [118] By these words it declares to us, that all exaltation
is a kind of pride, which the Prophet showeth must carefully be avoided
when he says: "Lord, my heart is nor exalted, neither are my eyes
lifted up: neither have I walked in great things, nor in wonders above
myself." But why? "If I did not think humbly, by exalted my soul: as a
child weaned from his mother, so wilt Thou reward my soul." [119]
Wherefore, Brethren, if we would attain to the highest summit of
humility, and speedily reach that heavenly exaltation, which is won
through the lowliness of this present life; by our ascending actions a
ladder must be set up, such as appeared in sleep to Jacob, whereon he
saw Angels descending and ascending.
That descent and ascent signifieth nothing else, but that we descend by
exalting, and ascend by humbling ourselves.
The latter thus erected, is our life here in this world, which through
humility of heart is lifted up by our Lord to heaven. The sides of this
ladder we understand to be our body and soul, in which the Divine
Vocation hath placed divers degree of humility and discipline, which we
must ascend.
The first degree, then, of humility is that a man always have the fear
of God before his eyes, and altogether fly forgetfulness. Moreover to
be mindful of all that God hath commanded, and remember that such as
contemn God fall into hell for their sins, and that everlasting life is
prepared for such as fear Him. And keeping himself every moment from
all sin and vice, of thought, word, eyes, hands, feet, and self will,
let him thus hasten to cut off the desires of the flesh.
Let him think that he is always beheld from Heaven by God; that all his
actions, wheresoever he may be, lie open to the eye of God, and are at
every hour presented before Him by His Angels. The Prophet declareth
this, when, in these words, he saith that God is always present to out
thoughts: "God searcheth the heart and reins." [120] And again: "The
Lord knoweth the thoughts of men, that they are vain." [121] He also
saith: "Thou hast understood my thoughts afar off," [122] and: "The
thought of man shall confess to Thee." [123] In order therefore that
the humble Brother may be careful to avoid evil thoughts, let him
always say in his heart: "Then shall I be without spot before Him, if I
shall keep me from my iniquity." [124]
The Scripture also forbiddeth us to do our own will, saying: "Leave thy
own will and desire." [125] And again: "We beg of God in prayer, that
His Will may be done in us." [126]
With good reason, therefore, are we taught to beware of doing our own
will, when we keep in mind that which the Scripture saith: "There are
ways which to men seem right, and end whereof plungeth even into the
deep pit of hell." [127] And again when we fear that which is said of
the negligent: "They are corrupted, and made abominable in their
pleasures." [128] But in the desires of the flesh, we ought to believe
God to be always present with us, according to that saying of the
Prophet, speaking to the Lord: "O Lord, all my desire is before Thee."
[129]
Let us then take heed of evil desires, because death sitteth close to
the entrance of delight. Wherefore the Scripture commandeth us: "Follow
not thy concupiscences." [130] If then the eyes of the Lord behold both
good and bad; if He ever looketh down from heaven upon the sons of men
to see who is understanding or seeking God: if our works are told to
Him day and night by our Angels; we must always take heed, Brethren,
lest, as the Prophet saith in the Psalm, "God behold us some time
declining to evil, and become unprofitable;" [131] and though He spare
us for the present, because He is merciful, and expecteth our
conversion, He may yet say to us hereafter: "These things thou hast
done, and I have held My peace." [132]
The second degree of humility is, if anyone, not wedded to his own
will, seeks not to satisfy his desires, but carries out that saying of
our Lord: "I came not to do My own Will, but the Will of Him Who sent
Me." [133] The scripture likewise saith: "Self-will engendereth
punishment, and necessity purchaseth a crown."
The third degree of humility is, that a man submit himself for the love
of God, with all obedience to his superior, imitating thereby our Lord,
of Whom the Apostle saith: "He was made obedient even unto death."
[134]
The fourth degree of humility is, that if, in obedience, things that
are hard, contrary, and even unjust be done to him, he embrace them
with a quiet conscience, and in suffering them, grow not weary, nor
give over, since the Scripture saith: "He only that persevereth to the
end shall be saved." [135] And again, "Let thy heart be comforted, and
expect the Lord." [136] And showing that the faithful man ought to bear
all things for our Lord, be they never so contrary, it saith in the
person of the sufferers: "For Thee we suffer death all the day long; we
are esteemed as sheep for the slaughter." [137] And being assured by
hope of a reward from God's Hands they go on rejoicing and saying: "But
in all things we overcome by the help of Him Who hath loved us." [138]
Likewise in another place the Scripture saith: "Thou hast proved us, O
Lord, Thou hast tried us, as silver is tried, with fire. Thou hast
brought us into the snare; Thou hast laid tribulation upon our backs."
[139] And to shew that we ought to be under a Prior it goes on to say:
"Thou hast placed men over our heads." [140] Moreover, in order to
fulfil the precepts of the Lord by patience in adversities and
injuries: "When struck on one cheek, they offer the other; to him who
taketh away their coat, they leave their cloak also; and being
constrained to carry a burthen one mile, they go two." [141] With Paul
the Apostle they suffer false Brethren and persecutions, and bless
those who speak ill of them. [142]
The fifth degree of humility is to manifest to the Abbot, by humble
confession, all the evil thoughts of his heart, and the secret faults
committed by him. The Scripture exhorteth us thereunto, saying: "Reveal
thy way to the Lord, and hope in Him." [143] And again: "Confess thy
way to the Lord because He is good, because His mercy endureth for
ever." [144] Furthermore the Prophet saith: "I have made known unto
Thee mine offence, and mine injustices I have not hidden. I have said,
I will declare openly against myself mine injustices to the Lord; and
Thou hast pardoned the wickedness of my heart." [145]
The sixth degree of humility is, if a Monk be content with all that is
meanest and poorest, and in everything enjoined him, think himself an
evil and worthless servant, saying with the Prophet: "I have been
brought to nothing, and knew it not. I have become as a beast before
Thee, and I am always with Thee." [146]
The seventh degree of humility is, not only to pronounce with his
tongue, but also in his very heart to believe himself to be the most
abject, and inferior to all; and humbling himself, to say with the
Prophet: "I am a worm and no man, the reproach of men and the outcast
of the people. [147] I have been exalted, humbled, and confounded."
[148] And again: "It is good for me that Thou hast humbled me, that I
may learn thy commandments." [149]
The eighth degree of humility is, that a Monk do nothing but what the
common rule of the Monastery, or the examples of his seniors, exhort
him to do.
The ninth degree of humility is, for a Monk to refrain his tongue from
speaking, and be silent till a question be asked him, remembering the
saying of the Scripture: "In many words thou shalt not avoid sin,"
[150] and "a talkative man shall not be directed upon the earth." [151]
The tenth degree of humility is, not to be easily moved and prompt to
laugh, for it is written: "The fool exalteth his voice to laughter."
[152]
The eleventh degree of humility is that when a Monk speaketh, he do so,
gently and without laughter; humbly, with gravity or few words, and
discreetly; and be not clamorous in his voice; for it is written: "A
wise man is known by few words." [153]
The twelfth degree of humility is, that a Monk not only have humility
in his heart, but show it also in his exterior, to all the behold him;
so that whether he be at the work of God, in the Oratory, the
monastery, the garden, on the way, in the field or wherever he may be,
whether he sit, walk, or stand, let him always, with head bent down,
and eyes fixed upon the earth, think of himself guilty for his sins,
and about to be presented before the dreadful judgment of God, ever
saying to himself with the Publican in the Gospel: "Lord, I a sinner am
not worthy to lift up mine eyes to heaven." [154] And again with the
Prophet: "I am bowed down and humbled on every side." [155]
Thus, when all these degrees of humility have been ascended, the Monk
will presently come to that love of God which is perfect and casteth
our fear; to that love, whereby everything, which at the beginning he
observed through fear, he shall now begin to do by custom, without any
labour, and as it were naturally; not now through fear of hell, but for
the love of Christ, our of a good custom, and a delight in virtue. All
this our Lord will vouchsafe to work by the Holy Ghost in His servant,
now that he is cleansed from defects and sins.
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[118] Luc. liv. 11.
[119] Ps. cxxx. 1. 2.
[120] Ps. vii. 10..
[121] Ps. xciii. 11.
[122] Ps. cxxxviii. 3.
[123] Ps. lxxv. 11.
[124] Ps. xvii. 24.
[125] Eccli. xviii. 30.
[126] Matth. vi. 10.
[127] Prov. xvi. 25.
[128] Ps. lii. 24.
[129] Ps. xxxvi. 10.
[130] Eccli. xviii. 30.
[131] Ps. lii. 4.
[132] Ps. xlix. 21.
[133] Joan. vi. 38.
[134] Phil. ii. 8.
[135] Matth. xxiv. 13.
[136] Ps. xxvi. 14..
[137] Ps. xliii. 22.
[138] Rom. viii. 37.
[139] Ps. lxv. 10. 11.
[140] Ibid. 12.
[141] Matth. v. 39-41.
[142] II. Cor. xi. 26.
[143] Ps. xxxvi. 5.
[144] Ps. cv. 1.
[145] Ps. xxxi. 5.
[146] Ps. lxxii. 22. 23.
[147] Ps. xxi. 7.
[148] Ps. lxxxvii. 16..
[149] Ps. cxviii. 71.
[150] Prov. x, 10.
[151] Ps. cxviii. 12.
[152] Eccli. xxi. 23.
[153] Eccles. x.
[154] Luc. xviii. 13.
[155] Ps. cxviii. 107.
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CHAPTER VIII.
Of the Divine Office at night-time.
In winter, that is from the first of November till Easter, they shall
rise at that time which reasonable calculation shall indicate as the
eighth hour of the night, in order that having rested till a little
after midnight, they may rise refreshed. As for the time that remains
after Matins, let it be employed in study, by those Brethren who are
somewhat behind-hand in the psalter and lessons. But from Easter till
the first of November, let the hour for Matins be so arranged, that
after a short interval during which they may go forth for the
necessities of nature, Lauds may presently follow about the break of
day.
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CHAPTER IX.
How many psalms are to be said in the night-hours.
In winter, having first said the verse, "O God incline unto mine aid, O
Lord make haste to help me," [156] the words, "O Lord open my lips, and
my mouth shall declare Thy praise," [157] are next to be repeated three
times After this the third Psalm is said, with a "Glory be to the
Father," at the end. Then the ninety-fourth Psalm is to be recited or
sung with an antiphon. Let hymn follow next, and then six psalms with
antiphons. These being said, and a versicle added, let the Abbot give a
blessing, and then, all being seated, let three lessons be read by the
Brethren in turns, from the book lying on the lectern. After every
lesson, let a responsory be sung. Let two of them be without a
"Gloria," but after the third let it be added by the Cantor, and as
soon as he has begun it, let all rise from their seats our of honour
and reverence to the Holy Trinity.
Let the divinely inspired books, both of the Old and New Testament, be
read at Matins, together with the expositions made upon them by the
most famous, orthodox, and Catholic Fathers. After these three lessons
and their responsories, let six other psalms follow, to be sung with an
Alleluia. Then let a lesson from the Apostle be said by heart, and
after that a verse and the supplication of the Litanies, that is,
"Kyrie eleison." And thus let the Matins or Night-watches be brought to
an end.
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[156] Ps. lxix. 2.
[157] Ps. l. 17.
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CHAPTER X.
How Matins, or Night-office, is to be celebrated in Summer.
From Easter till the first of November, let the same number of psalms
be recited, as we have before appointed; but let not the lessons be
read, because of the shortness of the nights. Instead of these three
lessons, let one out of the Old Testament be said by heart, followed by
a short responsory, and let all the rest be performed as we have before
arranged, so that without counting the third, and the ninety-fourth
psalms, there be never fewer than twelve psalms said at Matins.
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CHAPTER XI.
How Matins, or Night-office, is to be celebrated on Sundays.
On Sunday, let them rise more seasonably for Matins, and therein
observe the following order. When six psalms and the versicle have been
sung, as we before arranged, let all sit down in a becoming and orderly
manner, and let four lessons with the responsories be read from the
book; to the forth responsory only, let the Cantor add a "Gloria," at
the beginning of which all shall rise out of reverence. After these
lessons, let six more psalms follow in order, with their antiphons and
versicle as before. Then let four other lessons with their responsories
be read in the same way as the former. Next, let three canticles be
said our of the Prophets, such as the Abbot shall appoint; these must
be sung with "Alleluia."
When the versicle has been said, and the Abbot has given his blessing,
let four other lessons out of the New Testament be read, in the same
order as before.
After the fourth responsory, let the Abbot begin the Hymn "Te Deum
laudamus," and this being said, let him read a lesson from the Gospel,
with reverential fear while all stand. At the end of this let all
answer "Amen", and then let the Abbot go on with the Hymn: "Te decet
alus." Then, after the giving of the blessing, let Lauds begin. This
order is always to be observed in singing Matins on Sundays, both in
summer and in Winter, except perchance (which God forbid) they rise
late, for then the lessons or responsories must be somewhat shortened.
But let good care be taken that this do not happen; and if it do, let
him, by whose negligence it comes to pass, make satisfaction for it in
the Oratory.
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CHAPTER XII.
How the solemnity of Lauds is to be performed.
For Sunday's Lauds, first, let the sixtieth Psalm be said plainly,
without an antiphon; after which, say the fiftieth with an "Alleluia;"
then the hundred-and-seventeenth, and the sixty-second; then the
"Blessings," [158] and "Praises" [159] , one lesson out of the
Apocalypse said by heart, a responsory, a hymn, a versicle with a
canticle out of the Gospel, and the Litanies, and so conclude.
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[158] The Cant. Of the Three Children. "the Benedicite."
[159] Pss. cxlviii. cxlix, cl. of which almost every verse begins by
the word "Laudate," were called "Laudes".
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CHAPTER XIII.
How Lauds are to celebrated on ferial or week days.
On ferial days, let Lauds be celebrated thus: Let the sixty-sixth Psalm
be said as on Sunday, plainly and without an antiphon, and also
somewhat more slowly, in order that all may be in their places for the
fiftieth, which must be said with an antiphon. After which, let two
other psalms be said according to custom; that is, on Monday, the fifth
and thirty-fifth. On Tuesday, the forty-second and fifty-sixth. On
Wednesday, the sixty-third and sixty-fourth. On Thursday, the
eighty-seventy and eighty-ninth. On Friday, the seventy-fifth and
ninety-first. On Saturday, the hundred-and-forty-second and the
Canticle of Deuteronomy, which must be divided into two "Glorias." But
on other days, let the Canticle out of the Prophets be said, each on
its own day, according to the practice of the Roman Church. After
these, let the Praises follow; then a lesson from the Apostles, to be
said by heart, a responsory, hymn, and versicle, a Canticle out of the
Gospel, the Litanies, and so conclude.
Let not the celebration of Lauds, or Evensong, ever terminate, unless
at the end, the Lord's prayer be said by the Prior, in the hearing of
all, because of the thorns of scandal which are wont to arise; that the
Brethren, being reminded by the covenant of this prayer, in which they
say: "Forgive us our trespasses as we forgive them the trespass against
us", may purge themselves from these faults. But in celebrating the
other hours let the last part only be said aloud, that all may answer:
"But deliver us from evil."
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CHAPTER XIV.
In what manner the Office of Matins is to be celebrated on the Feast
days of Saints.
On Saints' days, and upon all solemnities, let the same order be
observed as upon Sundays, only that psalms, antiphons, and lessons be
said, proper to the day itself. Their method, however, shall remain the
same as before determined.
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CHAPTER XV.
At what seasons "Alleluia" must be said.
From the holy feast of Easter until Whitsuntide, let "Alleluia" be said
without intermission, as well with the psalms, as with the
responsories. From Whitsuntide till the beginning of Lent, let it be
said at all the Night-Offices, with the six last psalms only. But on
every Sunday out of Lent, let the Canticles, Lauds, Prime, Tierce, Sext
and None, be said with "Alleluia." Let Even-song, however, be said with
antiphons. Let the responsories never be said with "Alleluia," except
from Easter till Whitsuntide.
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CHAPTER XVI.
In what manner the Work of God is to be done in the day time.
"Seven times a day", saith the Prophet. "have I sung praises unto
Thee." [160] This sacred number of seven shall be accomplished by us if
at the times of Lauds, Prime, Tierce, Sext, None, Even-song, and
Complin, we perform the duties of our service. It was of these hours
the Prophet said: "
Seven times in the day I have sung praises to Thee." For of the
Night-watches, the same Prophet says: "At midnight I did arise to
confess to Thee." [161] At these times therefore, let us give praise to
our Creator for the judgments of His justice; that is at Lauds, Prime,
Tierce, Sext, None, Even-song, and Complin; and in the night let us
rise to confess unto Him.
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[160] Ps. cxviii. 164.
[161] Ibid. 62.
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CHAPTER XVIII.
How many psalms are to be said during the aforesaid hours.
We have already arranged the order of the Office for the Nocturns, or
Lauds; let us now dispose of the Hours that follow. At Prime, let three
psalms be said separately, and not under one "Gloria." Presently after
the verse: "O God incline unto mine aid," let the hymn of the same Hour
follow, before the psalms be begun. At the end of the psalms, let there
be recited one lesson, a versicle, and "Kyrie eleison," and let that
Hour conclude with a collect. Tierce, Sext, and None, are to be recited
in the same way; that is, the prayer, versicle, and hymns of these same
Hours, three psalms, then a lesson, versicle, and "Kyrie eleison", and
let the Hour conclude with a collect. If the community be great, let
the Hours be sung with antiphons; if, however, it be small, let them be
only recited. Let Even-Song be said with four psalms and antiphons;
after these let a less on be recited, then a responsory, the hymn,
versicle, and canticle, our of the Gospel--the Litany, the Lord's
Prayer, and a collect to conclude. For Complin, let three psalms be
recited straight on without antiphons. After these, the hymn for that
Hour, the lesson, versicle, "Kyrie eleison", and blessing, and so let
the Hour terminate.
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CHAPTER XVIII.
In what order the psalms are to be said.
In the day Hours, let the verse "O God incline unto mine aid, O Lord
make haste to help me," always be said first, and after it a "Gloria."
Then the hymn proper to each Hour. On Sundays, at Prime, there must be
said four divisions of the hundred-and-eighteenth Psalm. At the rest of
the Hours, to wit, at Tierce, Sext and None, let there be said three
divisions of the same hundred-and-eighteenth Psalm. But on Monday at
Prime, let three psalms be said, that is, the first, second, and sixth.
In the same way at Prime, let three psalms be said in order every day,
till Sunday, as far as the nineteenth Psalm: yet in such a way that the
ninth and seventeenth Psalms be divided into two "Glorias." Thus it
will fall out that on Sunday at Matins we shall always begin from the
twentieth Psalm.
At Tierce, Sext, and None, on Mondays, let the remaining nine divisions
of the hundred-and-eighteenth Psalm be said, three at a time, during
these same Hours. On two days therefore, to wit, Sunday and Monday, the
hundred-and-eighteenth Psalm being gone through, let the psalms at
Tierce, Sext, and None, on Tuesdays be sung in order, three at a time,
from the hundred-and nineteenth to the hundred-and-twentyseventh, that
is nine psalms. These psalms are always to be repeated at the same
Hours for the rest of the week till Sunday; a uniform order also of the
hymns, lessons, and versicles, being sung every day observed, so that
every Sunday they may being with the hundred-and-eighteenth Psalm.
Even song is to be sung every day with four psalms, which are to begin
from the hundred-and-ninth, and go on to the hundred-and-forty-seventh,
such only being excepted as are set apart for other Hours, that is,
from the hundred-and-seventeenth, to the hundred-and-twenty-seventh,
and from the hundred-and-thirty-third to the hundred-and-forty-second;
all the rest are to be said in Even-song. And because there fall three
psalms short, those of the aforesaid number that are longer, must be
divided, that is, the hundred-and-thirty-eighth, the hundred-and-forty
third, and the hundred-and-forty-fourth. But let the
hundred-and-sixteenth, because it is short, be joined with the
hundred-and-fifteenth.
The order, therefore, of the psalms for Evensong being set down, let
other matters such as lessons, responsories, hymns, versicles, and
canticles, be arranged as before. At Complin let the same psalms be
repeated every day: the is, the fourth, ninetieth, and the
hundred-and-thirty-third. The order of the day office being thus
disposed of, let all the psalms which remain be equally portioned out
into seven Night-Watches, or Matins, and such of them as are too long,
divided into two. Let twelve psalms be appointed for every night. If
this arrangement and distribution of the psalms displease anyone, let
him, if he think good, order them otherwise, provided however he take
care, that every week the whole psalter of one hundred-and-fifty psalms
be sung; and that on Sunday at Matins, they begin it again; for Monks
show themselves to be over negligent and indevout, who do not in the
course of a week sing over the psalter with the usual canticles, since
we read that our holy Fathers courageously performed in one day, what,
God grant, that we who are negligent and tepid, may perform in a whole
week.
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CHAPTER XIX.
Of the order and discipline of singing.
We believe that the Divine Presence is everywhere, and that the eyes of
the Lord behold both the good and the bad, in all places; but we
believe this especially and without any doubt, when we assist at the
Word of God. Let us, therefore, always be mindful of what the Prophet
saith: "Serve ye the Lord in fear." [162] And again: "Sing ye His
praises with understanding." [163] And: "In the sight of Angels I will
sing praise unto Thee." [164] Therefore, let us consider in what manner
it behoveth us to be in the sight of God and of the Angels, and so let
us sing in choir, that mind and voice may accord together.
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[162] Ps. ii. 11.
[163] Ps. xliv. 8.
[164] Ps. cxxxviii. 1.
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CHAPTER XX.
Of reverence at prayer.
If, when we wish to make some suggestion to the powerful, we presume
not to speak to them except with humility and reverence; with how much
greater reason ought we to present our supplications in all humility
and purity of devotion, to the Lord God of all things? And let us bear
in mind, that we shall be heard, not for our many words, but for our
purity of heart, and our penitential tears. [165] Our prayer,
therefore, ought to be short and pure, unless perchance it be prolonged
by the inspiration of Diving Grace. Yet, let all prayer made in common
be short, and when the sign has been given by the Prior, let all rise
together.
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[165] Matth. vi. 7.
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CHAPTER XXI.
Of the Deans of the Monastery.
If the Community be large, let men of good repute and saintly lives be
chosen from among the Brethren and appointed Deans, to be careful over
their Deaneries in all things, according to the command of God, and the
precepts of their Abbot. Let such men be chosen for Deans as the Abbot
may safely rely upon to share his burthens; and let them not be chosen
by order, but according to the merit of their lives and learning. And
if perchance any of them, being puffed up with pride, shall be found
blameworthy, and being thrice rebuked, shall show no sign of amendment,
let him be put out of office, and a more worthy man substituted in his
place. Concerning the Provost, we make the same ordinance.
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CHAPTER XXII.
How the Monks are to sleep.
Let them sleep, each in separate beds, and receive, according to the
appointment of the Abbot, bedclothes befitting their condition. If it
be possible, let them all sleep in one place; but if the number do not
allow of this, let them repose by tens or twenties in one place with
their Seniors who have care of them. And let a candle burn constantly
in that same cell until morning. Let them sleep clothed, and girt with
girdles or cords, but let them not have knives by their sides while
they sleep, lest perchance they be hurt therewith; and thus let the
Monks always be ready, that when the sign is given they may rise
speedily, and hasten, each one, to come before his Brother to the Work
of God, but yet with all gravity and modesty.
Let not the younger Brethren have beds in a place apart by themselves,
but separated among the Elders. And when they rise to the work of God,
let them gently encourage one another, because of the excuses of those
who are sluggish.
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CHAPTER XXIII.
Of excommunication for offences.
If any Brother be found stubborn, disobedient, proud, murmuring, or in
any way gainsaying the holy Rule, or contemning the orders of his
Elders, let him, in accordance with the precept of the Lord, be once or
twice secretly admonished by them. If he amend not, let him be
reprehended publicly before all. But if in spite of all this he do not
correct himself, let his be subjected to excommunication, provided he
understand the nature of the punishment. But if he remain obstinate,
let him undergo corporal chastisement.
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CHAPTER XXIV.
What the manner of excommunication ought to be.
The measure of excommunication or punishment should be meted out
according to the quality of the faults; but the estimation of their
gravity shall depend upon the judgment of the Abbot. If any Brother be
found guilty of small faults, let him be deprived of eating at table
with the rest. The manner of his punishment shall be as follows: In the
Oratory he shall not intone a psalm or antiphon, nor read a lesson,
until he has made satisfaction. He shall take his portion of food after
the Brethren have taken theirs, in such quantity, and at such time as
the Abbot shall deem fit. If, for example, the Brethren take their
refection at the sixth hour, let him take his at the ninth; if the
Brethren take theirs at the ninth, let him take his in the evening,
until by due satisfaction he obtain pardon.
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CHAPTER XXV.
Of more grievous faults.
Let that Brother who is guilty of more grievous faults be denied both
the table and the Oratory. Let none of the Brethren discourse with him
not keep him company. Let him be alone at the work enjoined him,
continuing in penance and sorrow, knowing that terrible sentence of the
Apostle, who saith, "That such a one is delivered over to Satan for the
destruction of the flesh, that his spirit may be saved in the day of
our Lord." [166] Let him take his portion of food alone, in such
measure and at such time as the Abbot shall think fit: let not anyone
bless him as he passes by, not the food that is given to him.
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[166] I. Cor. v. 5.
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CHAPTER XXVI.
Of those who keep company with the excommunicated without the command
of the Abbot.
If any Brother shall presume, without the command of the Abbot, to join
himself in any way to the excommunicated Brother, or to talk with him,
or send him a message, let him incur the same penalty of
excommunication.
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CHAPTER XXVII.
How the Abbot ought to care for the excommunicated.
Let the Abbot have a special care of the offending Brethren, for, "They
that are well need not the physician, but they that are sick." [167] He
ought, therefore, like a wise physician, to use every means in their
regard, and covertly send them as comforters, some elderly and discreet
Brothers to console, as it were secretly, the wavering one, and win him
to make humble satisfaction. Let them comfort him, that he be not
swallowed up by overmuch sorrow, but as the Apostle saith: "Let charity
be confirmed towards him, and let all pray for him." [168]
The Abbot ought especially to have care, and with all prudence and
industry, to see that he lose none of the sheep committed to his
charge. Let him know that he hath undertaken the care of sick souls,
and not a tyrannical authority over such as are well. Let him fear the
threat of the Prophet, by whom God saith; "What ye saw to be fat, that
ye took to yourselves, and what was diseased, that ye threw away."
[169] Let him imitate the loving kindness of the "Good Shepherd," Who
"leaving ninety-nine sheep in the mountains, went to seek one that had
gone astray, on whose infirmity He took such compassion, that He
vouchsafed to lay it on His own sacred shoulder, and thus carry it back
to the flock." [170]
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[167] Matth. ix. 12.
[168] I Cor. ii. 8.
[169] Ezech. xxxiv. 3.
[170] Luc. xv. 4.
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CHAPTER XXVIII.
Of those who, being often corrected, do not amend.
If any Brother after being corrected, or even excommunicated for any
fault, doth not amend, let a sharper correction be administered to him:
that is to say, let him be punished with stripes. But if for all that
he do not correct himself, or being puffed up with pride (which God
forbid) shall also defend his doings; then let the Abbot act like a
wise physician, and after applying the fomentations and ointments of
exhortation, the medicines of the Divine Scriptures, and last of all
the punishment of excommunication and of scourging; then, if he find
that his labours have no effect,--let him add what is more that all
this,--his own prayer, and the prayer of the Brethren for him, that the
Lord, Who can do all things, would vouchsafe to work a cure upon the
infirm Brother. If he be not healed and corrected by this means, then
let the Abbot use the sword of separation, according to that saying of
the Apostle: "Put away the evil one from among you." [171] And again:
"If the faithless one depart, let him depart," [172] lest one diseased
sheep should infect the whole flock.
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[171] I. Cor. v. 13.
[172] I. Cor. vii. 15.
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CHAPTER XXIX.
Whether the Brethren who leave the monastery ought to be received
again.
If that Brother, who through his own fault leaveth, or is cast out of
the Monastery, be willing to return, he shall first promise to amend
the fault for which he went forth; then let him be received into the
lowest rank, that by this, his humility may be tried. If he go out
again, let him be received back till the third time. But after this let
him know that all entrance will be denied him.
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CHAPTER XXX.
How children are to be corrected.
Every age and understanding ought to have a measure of government
suitable to it. As often therefore as children, or those under age,
commit faults, and are incapable of understanding the greatness of the
punishment of excommunication, let them be punished by rigorous
fasting, or sharp stripes, that so they may be corrected.
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CHAPTER XXXI.
What kind of man the Cellarer of the monastery ought to be.
Let there be chosen out of the Community as Cellarer of the Monastery,
a man who is wise, ripe in manners, and sober; not a great eater, not
haughty, nor hasty, nor insulting; not slow, nor wasteful, but fearing
God, and acting as a father to the whole Brotherhood. Let him have care
of all things, and without the command of the Abbot do nothing. Let him
take heed of all that is ordered, and not sadden his Brethren. But if
any Brother shall perchance ask anything of him that is not reasonable,
let him not, by contemptuously spurning, grieve him, but reasonable and
with all humility refuse what he asks for amiss.
Let him have regard for his own soul, mindful of that rule of the
Apostle: "They that have ministered well, shall purchase for themselves
a good degree." [173] Let him care diligently for the sick, the
children, the guests, and the poor; knowing, without doubt, that for
all these he shall give an account on the judgment day. Let him look
upon all the vessels and goods of the Monastery as if they were the
sacred vessels of the Altar. Let him neglect nothing; neither let him
be covetous, nor prodigal, not wasteful of the goods of the Monastery,
but do all things with moderation, and according to the command of his
Abbot.
Above all things, let him have humility, and give at least a gentle
answer unto him, on whom he hath nothing else to bestow; for it is
written: "A good word is above the best gift." [174] Let him have under
his care all that the Abbot shall appoint, and presume not to meddle
with anything from which he shall forbid him. Let him give to the
Brethren their appointed allowance of food, without arrogance or delay,
that they be not scandalised; mindful of that divine word which tells
what punishment he deserves "Who shall scandalise one of these little
ones." [175] If the Community be large, let there be given to him
helpers, by whose aid he may quietly perform the office committed to
his charge. Let such things as are to be given or asked for, be given
and asked for at suitable hours, that no one may be troubled or
saddened in the House of God.
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[173] I Tim. iii. 13..
[174] Eccli. xviii. 17.
[175] Matth. xviii. 6.
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CHAPTER XXXII.
Of the iron tools, or goods of the monastery.
For keeping the iron tools, clothes, or other goods belonging to the
Monastery, let the Abbot appoint Brethren, of whose life and
conversation he may be sure, and to them let him allot all things to be
kept, as he shall judge most expedient. Of these let the Abbot keep a
list, that as the Brethren succeed each other in their various
occupations, he may know what he gives and what he receives. If any one
shall use the property of the Monastery in a slovenly or negligent
manner, let him be rebuked. If he does not amend, let him be subjected
to regular discipline.
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CHAPTER XXXIII.
Whether monks ought to have anything of their own.
Especially let this vice be cut away from the Monastery by the very
roots, that no one presume, without leave of the Abbot, to give, or
receive, or hold as his own, anything whatsoever, either book, or
tablets, or pen, or anything at all; because they are men whose very
bodies and wills are not in their own power. But all that is necessary
they may hope for from the Father of the Monastery; nor can they keep
anything which the Abbot has not given or allowed. Let all things be
common to all, as it is written: "Neither did any one say to think that
aught was his own." [176] If any one shall be found given to this most
wicked vice, let him be admonished once or twice, and if he do not
amend, let him be subjected to correction.
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[176] Acts. iv. 32.
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CHAPTER XXXIV.
Whether all ought equally to receive what is needful.
As it is written: "Distribution was made to every one, according as he
had need." [177] By this, we do not say that there should be accepting
of persons, which God forbid, but that due consideration should be
shown to each one's infirmities. Therefore, let him who needeth less,
give God thanks, and be not grieved; and let him who needeth more, be
humbled for his infirmity, and not lifted up for the mercy that is
shown him; and thus all the members shall be in peace. Above all
things, take heed there be no murmuring, by word or sign, upon any
occasion whatsoever, If any one shall be found faulty in this respect,
let him be subjected to most severe discipline.
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[177] Acts. iv. 35.
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CHAPTER XXXV.
Of the weekly servers in the kitchen.
The Brethren are so to serve each other, that no one be excused from
the office of the kitchen, unless he be hindered by sickness or other
business of more profit; because a greater reward is gotten thence. But
let the weaker Brethren have help, that they may do their work without
sadness; and let all generally have help according as the number of the
Community, and the situation of the place, shall require. If the
Community be great, let the Cellarer be excused from the kitchen, and
as we have said before, such as are employed in matters of greater
profit. Let the rest serve each other in charity. On Saturday, let him
who endeth his week in the kitchen make all things clean. Let him wash
the towels wherewith the Brethren wipe their hands and feet, and let
both him who goeth out and him who cometh in, wash the feet of all. He
shall hand over to the Cellarer, clean and whole, all the vessels of
his office, and the Cellarer shall deliver them to him who entereth
upon his office, that he may know what he giveth and what he receiveth.
Let these weekly Officers, one hour before refection, take each a
draught of drink and a piece of bread over and above the appointed
allowance, that at the hour of refection they may serve their Brethren
without murmuring or great labour. Nevertheless, on solemn days let all
forbear till after Mass. On Sunday, immediately after Lauds both the
out-going and the in-coming officers for the week, shall cast
themselves upon their knees before all, and ask to be prayed for. Let
him that hath ended his office say the verse: "Blessed art Thou, O Lord
God, Who didst help me, and console me," [178] which being thrice
repeated, he shall receive the blessing. Let him who entereth upon his
office follow immediately after and say: "O God incline unto mine aid,
O Lord make haste to help me." [179] Let this likewise be thrice
repeated by all, and having received the blessing, let him enter upon
his office.
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[178] Ps. lxxxv. 17.
[179] Ps. lxix. 2.
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CHAPTER XXXVI.
Of the sick Brethren.
Before all things, and above all things, special care must be taken of
the sick, so that they may be served in very deed, as Christ Himself,
for He saith: "I was sick, and ye visited Me." [180] And "What ye did
to one of these My least Brethren, ye did to Me." [181] But let the
sick themselves bear in mind that they are served for the honour of
God, and must not grieve the Brethren who serve them by their
extravagant demands. Nevertheless, they must patiently be borne with,
because there is gotten from such a more abundant reward. Therefore let
the Abbot take special care they be not neglected.
Let a separate cell be set apart for their use, and an attendant that
is God-fearing, diligent and careful. As often as it shall be
expedient, let the use of baths be allowed the sick; but to such as are
in health, and especially to the young, let it be seldom granted.
Moreover the sick and weakly may be allowed the use of flesh meat for
their recovery. As soon, however, as they get better, they must all,
after the accustomed manner, abstain from meat. Let the Abbot take
special care that the Cellarer or attendants neglect not the sick,
because whatever is done amiss by his disciples, is imputed to himself.
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[180] Matth. xxv. 26.
[181] Ibid. 40.
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CHAPTER XXXVII.
Of old men and children.
Although man's nature is of itself drawn to feel pity for these two
ages, that is, for the old and for children, yet it is fitting that the
authority of the Rule should provide for them. Let their weakness
therefore be always taken into account, and the rigour of the Rule with
regard to food, be by no means kept with them. Let a kind consideration
be had for them, and let leave be granted them, to eat before the
regular hours.
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CHAPTER XXXVIII.
Of the weekly reader.
Reading ought not to cease while the Brethren eat at table. Neither
ought anyone presume to read, who shall take up the book at haphazard;
but let him who is appointed to read for the whole week, enter upon his
office on Sunday. After Mass and communion, let him ask all to pray for
him, that God may keep from him the spirit of pride. And let this verse
be thrice repeated in the Oratory by all, the Reader first beginning
it: "O Lord Thou wilt open my lips, and my mouth shall declare Thy
praise;" [182] and thus having received a blessing, let him enter upon
his duty. The greatest silence shall be kept, so that no muttering, or
voice, shall be heard, except the voice of the Reader.
Such things as are necessary for meat and drink, let the Brethren so
minister to each other, that no one need ask for anything. Yet should
anything be wanted, let it be asked for rather by a sign than by a
word. Nor let anyone presume to ask questions, about what is being
read, or about anything else, lest occasion be given to the evil one.
Should the Prior, however, think fit, he may make some brief
exhortation for the edification of the Brethren. And let the Brother
who is Reader for the week take a little pottage before he begin to
read, on account of Holy communion, and lest perchance it be grievous
for him to fast so long. Afterwards let him eat with the weekly
Officers and servers of the kitchen. The Brethren must not read or sing
in turns, but such only as may edify the hearers.
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[182] Ps. l. 17.
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CHAPTER XXXIX
Of the measure or quantity of meat.
We think it sufficient for daily refection, both at the sixth and ninth
hour, that there be at all seasons two dishes, because of the
infirmities of different people; so that he who cannot eat of one, may
make his meal of the other. Let therefore two dishes of hot food
suffice for the Brethren, and if there be any apples or young
vegetables, let them be added as a third dish. Let one pound weight of
bread suffice for the day, whether there be one refection, or both
dinner and supper. If they are to sup, let a third part of that pound
be reserved by the Cellarer, to be put before them at supper.
If their labour be great, it shall be in the power of the Abbot to add
what he shall think fitting to their ordinary allowance; taking care
always to avoid surfeiting, that the Monks be not overtaken with
indigestion, because there is not sin more contrary to a Christian than
gluttony, as our Lord saith: "Take heed to yourselves lest perhaps your
hearts be overcharged with surfeiting and drunkenness." [183] But to
children to tender age, let not the same quantity be given, but less
than to the older, in all things preserving frugality. Let all, except
the very weak and the sick, abstain from eating the flesh of
four-footed beasts.
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[183] Luc. xxxi. 34..
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CHAPTER XL.
Of the measure of drink.
Every one hath his proper gift from God, one thus, another thus." [184]
Therefore it is not without some misgiving, that we appoint the measure
of other men's victuals. Yet considering the condition of those in weak
health, we think that one pint of wine will be sufficient for each one
every day. But let those upon whom God bestows the gift of abstinence
know, that they shall receive the proper reward. It, however, the
situation of the place, labour, or the heat of summer, require more,
let the Prior do what he thinketh good; ever having a care that
fullness, or gluttony creep not in. And although we read [185] :that
wine is not at all the drink of Monks," yet, because in these our
times, they will not be so persuaded, let us at least agree to this,
not to drink to satiety, but sparingly, "Because wine maketh even the
wise to fall away." [186] Where, however, the poverty of the place will
not allow the appointed measure, but much less, or perhaps none at all,
let those who live there praise God and murmur not. This we admonish
above all things, that there never be any murmuring.
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[184] I Cor. vii. 7.
[185] In Vitis Patrum. Verba Senior: v. 4. 31.
[186] Eccli. xix. 2.
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CHAPTER XLI.
At what hours the Brethren are to take their Refections.
From the holy Feast of Easter until Whitsuntide, let the Brethren take
their refection at the sixth hour, and their supper at night. But from
Whitsuntide, throughout the whole summer, let them fast on Wednesdays
and Fridays till the ninth hour, unless they have to labour in the
fields, or the extremity of the heat oppress them; but on other days
let them dine at the sixth hour. This hour for dinner shall be
continued at the discretion of the Abbot, if they have work in the
fields, or the heat of summer be great. Let him so moderate and dispose
all things that souls may be saved, and that what the Brethren do, may
be done without just complaint. But from the thirteenth of September
till the beginning of Lent, let the Brethren always take their meal at
the ninth hour.
From the beginning of Lent till Easter, they shall take their meal in
the evening; yet, let things be so ordered, that there be no need of
lamps during the refection, but that all be done by daylight. At all
times let the hour for supper and for dinner be so arranged that all
things be done by daylight.
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CHAPTER XLII.
That no one may speak after Complin.
Monks ought to keep silence at all times, but especially during the
hours of the night; and therefore on all days, whether of fast or not,
let them all come together, presently after supper if it be not a
fasting-day, and let one read the "Collations," or Lives of the
Fathers, or something else which will edify the hearers; nor, however,
the Heptateuch, or Book of Kings, for it will not be profitable for
weak understandings to hear this part of Scripture at that hour; yet at
other times it may be read. But if it be a fasting-day, let them, as we
have said come to the reading of the Collations shortly after
Even-song. Then let them read four or five pages, or as many as the
time will allow, in order that during reading, all, even such as have
had some work enjoined them, may have assembled together. All being
gathered together, let them say Complin, after which no one shall be
permitted to speak. If anyone shall be found to break this rule of
silence, let him be liable to the most severe punishment; except there
be some necessary cause, such as the arrival of guests, or the command
of the Abbot. Yet, even in that case, let it be done with the greatest
gravity and moderation.
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CHAPTER XLIII.
Of those who come late to the work of God or to table.
As soon as the signal for Divine Office shall be heard, each one,
laying aside whatever occupation he may happen to be engaged in, shall
hasten with all speed, and yet with gravity, lest an occasion be given
for light behaviour. Let nothing, therefore, be preferred to the Work
of God. If any one shall come to Matins after the "Gloria" of the
ninety-fourth Psalm, which we would have said slowly and leisurely for
this very purpose, let him not stand in his order in the choir, but
last of all, or in a place which the Abbot shall have set apart for
such negligent people; that he may be seen by him and by all the rest,
till the Work of God be ended, thus and do penance and make public
satisfaction.
We have judged it fitting they should stand in the last place, or
apart, for this reason; that being seen by all, they may for very
shame's sake amend. For if they remain outside the Oratory, some one
will perchance either return to his cell and sleep, or at least sit
without, and, abandoning himself to idle talk, give an occasion to the
evil one. Let him therefore enter in, that he may not lose all, and may
be amended for the time to come. In the day Hours, let him that shall
come to the Work of God, after the verse "Deus in adjutorium," and
"Gloria" of the first Psalm, stand last, as directed above, and not
presume to join himself to the choir of singers until he has made
satisfaction, unless the Abbot shall, by his permission, give him
leave; on condition, however, that he afterwards make amends for his
fault.
He that cometh not to table before the verse, "Oculi omnium," or,
"Edent pauperes," so that all may say the verse and pray, and all at
once sit down to table together, shall be corrected once or twice, if
this have happened through his own fault or negligence. And if he do
not afterwards amend, let him not be admitted to a share of the common
table, but being separated from the company of his Brethren, let him
eat alone, and let his portion of wine be taken away from him, till be
make satisfaction and amend his ways. He shall suffer the like penalty,
who is not present at the verse "Confiteantur," or. "Memoriam," that is
said after meat. And let not any one presume to take meat or drink
before or after the appointed time. Moreover, if anything be offered to
a Brother by the Prior and that Brother refuse it, but afterwards have
a mind for it, he shall receive neither that, nor anything else, until
he have made suitable atonement.
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CHAPTER XLIV.
How those who are excommunicated, are to make satisfaction.
At the hour when the Work of God is being celebrated in the Oratory,
let him, who for more grievous offences is excommunicated from the
table or Oratory, lie prostrate before the doors thereof saying
nothing; only with his head upon the ground, let him lie at the feet of
all who go out of the Oratory. This he shall do until the Abbot think
he hath given sufficient satisfaction. When ordered by the Abbot, he
shall cast himself at the Abbot's feet, and then at the feet of all the
Brethren that they may pray for him.
Then, if the Abbot shall order it, let him be received into the Choir,
and stand in that rank which he shall appoint; yet so that he presume
not to intone a psalm, or read a lesson in the Oratory, or do anything
else unless the Abbot again order him. After each Hour, when the Work
of God is finished, let him cast himself upon the earth in the place
where he stands, and in this manner make satisfaction, until the Abbot
commands him to cease therefrom. But let such as for slight faults are
excommunicated only from the table, make satisfaction in the Oratory as
long as the Abbot shall command, and let them continue their
satisfaction until he bless them and say:--"It is enough."
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CHAPTER XLV.
Of those who commit any fault in the Oratory.
If any one, while reciting a psalm, responsory, antiphon, or lesson,
shall make any mistake and not forthwith atone for it before all, let
him be liable to greater punishment, as one who will not correct by
humility, what he hath done amiss through negligence. But for such a
fault, let children be beaten.
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CHAPTER XLVI.
Of those who offend in lighter matters.
If any one, while engaged in labour, either in the kitchen or the
cellar, or in the service of others, in the bakehouse, the garden, or
in any other occupation, shall do anything amiss, or break or lose
anything, or offend in any other way, and do not come presently before
the Abbot or Community, and of his own accord confess and make
satisfaction for his offence; when that is made known by another, he
shall be more severely punished. But if the fault be a secret sin, let
him manifest it to the Abbot only, or to his spiritual Seniors, who
know how to heal their own wounds, and not to disclose or publish those
of others.
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CHAPTER XLVII.
Of making known the hour for the work of God.
Let the Abbot take care, both night and day, to signify the hour for
the Work of God, either by announcing it himself, or by intrusting the
duty of so doing to some watchful Brother, in order that all things may
be done at their appointed times. But after the Abbot, let such as have
been appointed, each in his own order, intone the psalms or antiphons.
Let not any one presume to sing or read unless he have skill enough to
do so, unto the edification of the hearers. Whomsoever the Abbot shall
appoint to do this, let him do it with humility, gravity, and the fear
of God,
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CHAPTER XLVIII.
Of daily manual labour.
Idleness is an enemy of the soul. Therefore the Brethren ought to be
employed at certain times in labouring with their hands, and at other
fixed times in holy reading. Wherefore we think that both these
occasions may be well ordered thus: From Easter till the first of
October, let them, on going forth from Prime, labour at whatever they
are required till about the fourth hour. From the fourth, till close
upon the sixth hour, let them be employed in reading. On rising from
table after the sixth hour, let them rest on their beds with all
silence, or if perchance any one shall desire to read, let him read in
such a way as not to disturb any one else.
Let None be said seasonable, at about the middle of the eighty hour,
and after that let them work at what they have to do till the evening.
If the situation of the place, or their poverty require them to labour
in reaping their corn, let them not be saddened thereat, for then are
they Monks in very deed, when they live by the labour of their hands,
as our Fathers and the Apostles did before us. Yet let all things be
done with moderation for the sake of the fainthearted.
From the first of October till the beginning of Lent, they shall be
employed in reading till the second hour complete, when Tierce shall be
celebrated, and from that till the ninth hour, let them labour at
whatever work is enjoined them. At the first signal of the ninth hour,
let them all leave off work, so as to be ready when the second signal
is given. After their refection they shall be employed in reading
spiritual books, or the psalms.
But in Lent they must read from morning till the third hour complete,
then let them work till the end of the tenth hour, at what is enjoined
them. In these days of Lent, let each one have a book from the Library,
and read it all through in order. The books must be given at the
beginning of Lent. Let one or two Seniors be specially appointed to go
about the Monastery at the hours in which the Brethren are employed in
reading, and see that no one be slothful or give himself up to idleness
or foolish talk, and neglect his reading, being thus not only
unprofitable to himself, but also a hindrance to others. If such a one
be found (which God forbid!) let him be reprehended once or twice, and
if he do not amend, let him be so severely corrected, that others may
take warning by it. Neither let one Brother associate himself with
another at unseasonable times.
On Sunday all shall devote themselves to reading, except such as are
deputed for the various offices. But if any one shall be so negligent
and slothful as to be either unwilling or unable to meditate or read,
let him have some work imposed upon him which he can do, and thus not
be idle. To the Brethren who are of weak constitution or in delicate
health, such work or art shall be given as shall keep them from
idleness, and yet not oppress them with so much labour as to drive them
away. Their weakness must be taken into consideration by the Abbot.
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CHAPTER XLIX.
Of the observance of Lent.
Although a Monk's life ought at all times to resemble a continual Lent,
yet because few have such virtue, we exhort all in these days of Lent
to live in all purity, and during this holy season to wash away all the
negligences of other times. This we shall worthily accomplish if we
refrain from all defects, and apply ourselves to tearful prayer, to
reading, to compunction of heart, and abstinence. In these days,
therefore, let us add something over and above to our wonted task, such
as private prayers, and abstinence from meat and drink; let every one
offer to God, of his own free will, with joy of the Holy Ghost,
something above the measure appointed him; that is to say, let him
withold from his body something in the way of food, drink, sleep, talk,
laughter, and with spiritual joy and desire, await the holy feast of
Easter. Nevertheless, let each one acquaint the Abbot with what he
offers, and do it at his desire and with his consent; because whatever
is done without the permission of the spiritual Father, shall be
imputed to presumption and vain glory, and merit no reward. All things,
therefore, must be done with the approbation of the Abbot.
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CHAPTER L.
Of the Brethren who work at a great distance from the Oratory, or are
on a journey.
The Brethren who work at a great distance; and, in the Abbot's
judgment, are unable to come to the Oratory in due time, shall fall
upon their knees in the place where they are labouring, and there
perform the Work of God with divine fear. Also, those who are sent on a
journey shall not allow the appointed hours to pass by, but perform
them on the way as they are best able, and omit not to accomplish their
task of Divine Service.
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CHAPTER LI.
Of the Brethren who do not go far off.
Let not the Brother who goes forth upon any errand, and intends to
return that same day to the Monastery, presume to eat while abroad,
even though invited to do so, unless perchance he has the Abbot's
orders. If he do otherwise, let him be excommunicated.
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CHAPTER LII.
Of the Oratory of the Monastery.
Let the Oratory be what its name signifieth, and let nothing else be
done or treated of there. When the Work of God is ended, let all go
forth with exceeding great silence, and let respect be paid to the
presence of God, in order that the Brother who wishes to pray
privately, may not be hindered from so doing by the misconduct of
another. If any other Brother should also wish to pray secretly, let
him enter without ostentation and pray, not with a loud voice, but with
tears and earnestness of heart. Therefore, let not any one remain in
the Oratory after the Work of God is ended, except for the purpose of
prayer, lest he be a hindrance to others.
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CHAPTER LIII.
Of the manner of entertaining guests.
Let all guests who come to the Monastery be entertained like Christ
Himself, because He will say: "I was a stranger and ye took Me in."
[187] Let due honour be paid to all, especially to those who are of the
household of the Faith, and to travellers. As soon, therefore, as a
guest is announced, let the Prior or the Brethren go to meet him with
all show of charity. First let them pray together, and so be associated
to each other in peace. The kiss of peace shall not be offered till
after prayer, because of the illusions of the devil. And in the
salutation itself let all humility be shewn. By bowing the head or
prostrating on the ground before all the guests who come or go, let
Christ Who is received in their persons be also adored in them.
When the guests have been received, let them be brought to prayer, and
after that, the Prior, or any one whom he shall order, shall sit with
them. Let the Divine Law be read before the guest, that he may be
edified, and afterwards let all courtesy be shown them. For his sake,
the Prior shall break the fast ordained by the Rule, unless perchance
it be one of those special days, on which it cannot be broken. The
Brethren, however, shall keep their accustomed fast. Let the Abbot pour
water on the hands of the guests, and let both him and the whole
Community wash the feet of the same, after which they shall say this
verse: "We have received Thy mercy, O God, in the midst of Thy temple."
[188] But let the poor, and strangers especially, be diligently
entertained with all care, because in them Christ is more truly
received. For the simple fear of the rich doth beget them honour.
Let the kitchen for the Abbot and the guests stand apart, in order that
the latter, who are never wanting in a monastery, may not disquiet the
Brethren by their untimely arrivals. Into this kitchen let two
Brothers, who can perform its duties well, enter for a year. They shall
have assistance when they need it, in order that they may serve without
murmuring. When they have less labour, let them go forth to work where
they shall be appointed. And not only in these, but in all other
offices of the Monastery, let consideration be shown them, so that when
they need help, it be given, and when they are without work, they obey
and do what is commanded them.
Let the care of the guest-room be entrusted to a Brother, whose soul
the fear of God possesseth. Let there be a sufficient number of beds
there, and let the House of God be by wise men wisely governed. By no
means let any one, unless appointed thereunto, either mix with, or
speak to the guests; but if he shall meet or see them, after humbly
saluting and asking their blessing, he shall pass on, saying that it is
not lawful for him to talk with a guest.
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[187] Matth. xxv. 35.
[188] Ps. xlviii. 10.
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CHAPTER LIV.
Whether it be lawful for a Monk to receive letters or presents.
By no means let any Monk, without the Abbot's permission, receive from
his parents or from anyone else, or give to another, letters, tokens,
or any gifts whatsoever. And if anything be sent to him, even from his
parents, let him not presume to receive it, unless it be first told the
Abbot. If he order it to be received, it shall be in his power to
appoint the person to whom it shall be given; and let not the Brother,
to whom perchance it was sent, be grieved, lest an occasion be given to
the devil. Whosoever shall presume to do otherwise, shall be subjected
to regular discipline.
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CHAPTER LV.
Of the clothes and shoes of the Brethren.
Let clothing be given to the Brethren suitable to the place where they
live, and to the temperature of the air; because in cold countries more
is needed, and in warm, less. The arrangement of all this shall be left
to the discretion of the Abbot. Nevertheless we believe that for
temperate places, it will be sufficient for each Monk to have a cowl
and tunic: the cowl in winter to be of thicker stuff, but in summer
finer and worn thin; also a scapular for work, and shoes and stockings
to cover their feet. Let not the Monks find fault with the colour or
coarseness of things; they shall be such as can be procured in the
country where they live, or bought at the cheapest rate.
Let the Abbot take care of their dimensions, that they be not too
short, but of a size suitable to those who wear them. On receiving new
clothes, let them always give up the old ones at once, to be laid by in
the wardrobe for the poor. For it is sufficient for a Monk to have two
tunics and two cowls, as well for change at nights, as for the
convenience of washing. Anything beyond this is superfluous and must be
cut off. Also, they shall give back their shoes, and whatever is worn
out, when they receive anything new. When sent on a journey, they shall
receive drawers from the wardrobe, and on their return shall restore
them washed clean. Let their cowls and tunics on such occasions be
somewhat better than those they ordinarily use. They shall receive them
on setting out, and restore them to the wardrobe on their return.
Let a straw mattress, a blanket, coverlet and pillow, suffice for their
bedding. This the Abbot shall frequently examine, to prevent the vice
of proprietorship; and if any one be discovered to possess anything
which he hath not received from the Abbot, let him be subjected to the
severest correction. To root out this vice, let all things be given
them by the Abbot which shall be necessary, that is, a cowl, a tunic,
shoes, and stockings, a girdle, a knife, a pen, a needle, a
handkerchief, and tablets, that all pretence of necessity may be taken
away. However let the Abbot always bear in mind that sentence from the
Acts of the Apostles: "And distribution was made to every one according
as he had need." [189] Let him, therefore, consider the infirmities of
such as are in need, and pay no regard to the ill-will of the envious.
In all his ordinances let him always think on the retribution of God.
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[189] Acts. iv. 35.
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CHAPTER LVI.
Of the Abbot's Table.
The Abbot shall always take his meals with the guests and strangers.
But as often as there are few guests, it shall be in his power to
invite any of the Brethren he may choose. Let him take care, however,
that one or two Seniors be always left with the Brethren, for the sake
of discipline.
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CHAPTER LVII.
Of the artificers of the Monastery.
If there be Artificers in the Monastery, let them exercise their crafts
with all humility, provided the Abbot shall have ordered them. But if
any of them be proud of the skill he hath in his craft, because he
thereby seemeth to gain something for the Monastery, let him be removed
from it, and not exercise it again, unless, after humbling himself, the
Abbot shall permit him.
But if any of their work is to be sold, let those who make the bargain
take heed and presume not to defraud the Monastery in any way. Let them
remember Ananias and Saphira, [190] lest they, or any who defraud the
Monastery, should incur the death of their soul, and these did the
death of their body. And in the prices themselves, let not the vice of
avarice creep in, but let things always be sold somewhat cheaper than
by Seculars, that in all things God may be glorified.
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[190] Acts. v. 10.
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CHAPTER LVIII.
Of the manner of receiving Brothers to Religion.
Let not an easy entrance be granted to one who cometh newly to
Religious life, but, as the Apostle saith: "Try the Spirits if they be
of God." [191] If, therefore, the newcomer persevere knocking, and
continue for four or five days patiently to endure both the injuries
offered to him and the difficulty made about his entrance, and persist
in his petition; leave to enter shall be granted him, and he shall be
in the guest Hall for a few days. Afterwards he shall be in the
Novitiate, where he shall meditate, and eat, and sleep.
Let a Senior who has the address of winning souls, be appointed to
watch over him narrowly and carefully, to discover whether he truly
seeks God, and is eager for the Work of God, for obedience and for
humiliation. Let all the rigour and austerity by which we tend towards
God be laid before him. And if he promise stability and perseverance,
at the end of two months, let the whole Rule be read to him, with the
addition of these words: "Behold the law under which thou desirest to
fight; if thou canst observe it, enter in; if thou canst not, freely
depart." If he shall still persevere, let him then be brought back to
the aforesaid cell of the Novices, and be again tried in all patience.
After the lapse of six months, let the Rule be read to him again, that
he may know unto what he has come. If he still persevere, after four
months, let the same Rule be read to him once more. If he shall then
promise, after due deliberation, to observe all things and to do
everything commanded him, let him be received into the Community,
knowing that he is from that time forward under the law of the Rule, so
that he can neither leave the Monastery nor shake off the yoke of the
Rule, which, after so long a deliberation, he might have accepted or
refused.
And when they admit him to profession, he shall, in the presence of
all, make a promise before God and His saints, of stability, amendment
of manners, and obedience, in order that if at any time he shall act
contrariwise he may know that he shall be condemned by Him Whom he
mocketh. He shall draw up the form of this promise in the name of the
Saints whose relics are on the Altar, and of the Abbot there present.
With his own hand shall he write it, or if he knoweth not how, another
at his request shall write it for him, and the Novice shall put his
mark to it, and lay it with his own hand upon the Altar.
After doing this, let him presently begin the verse: "Uphold me O lord
according to Thy Word, and I shall live, and let me not be confounded
in my expectation." [192] Let the whole Community repeat this three
times, adding at the end, "Glory be to the Father." Then let the new
Brother cast himself at the feet of all, that they may pray for him,
and from that hour he shall be counted as one of the Community. If he
hath any property, he shall either first bestow it upon the poor, or by
a formal gift, hand it over to the Monastery, without any reserve for
himself; because for the future he must know that he hath not so much
as power over his own body. Let him therefore presently, in the
Oratory, be stripped of his own garments and be clothed in those of the
Monastery. But the garments of which he is divested shall be kept in
the wardrobe, that if (which God forbid) he should consent, by the
persuasion of the devil, to leave the Monastery, he may be stripped of
his habit and expelled. But he shall not have again the writing of his
profession which the Abbot received from him at the Altar; that shall
be kept in the Monastery.
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[191] I Joan. iv. 1.
[192] Ps. cxviii. 116.
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CHAPTER LIX.
Of the sons of nobles, or of the poor that are offered.
If any nobleman shall perchance offer his son to God in the Monastery,
let the parents, if the child himself be under age, make the aforesaid
promise for him, and together with the oblation [193] let them wrap
that promise and the hand of the boy in the Altar Cloth, and thus
dedicate him to God. But with regard to his property, they shall, in
the said document, promise under oath, that they will never either give
or furnish him with an occasion of having anything, either by
themselves, or by any other person or means whatsoever. If they will
not do this, but wish to offer something as an alms to the Monastery,
by way of acknowledgment, let them make a donation of whatsoever they
please, and reserve the income of it to themselves. Let matters be so
managed that no expectation remain with the child, whereby being
deceived he may perish (which God forbid). As we have learnt by
experience in the case of others. Let those who are poorer act in the
same way. But such as have nothing whatever, shall simply make the
promise, and with the oblation give up their son, before witnesses.
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[193] This was a host and a chalice in which there was some wine. The
child held them in his hands during the ceremony of dedication.
Constit: Lanfranci. Cap. xviii.
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CHAPTER LX.
Of priests who desire to dwell in the Monastery.
If any one of the priestly order shall request to be received into the
Monastery, let not permission be speedily granted even unto him.
However, if he shall still persist in his request, let him know that he
will have to keep all the discipline appointed by the Rule, and that no
relaxation will be made in his favour, according to that which is
written: "Friend, for what art thou come?" [194] Nevertheless he shall
be allowed to stand next after the Abbot, to give the blessing, and to
say Mass, provided the Abbot order him. Otherwise he shall presume to
do nothing, knowing that he is subject to regular discipline, and
particularly obliged to give unto all examples of humility. If his
position in the Monastery shall have been given to him on account of
his Order, or for any other reason whatsoever, let him remember that
his true place is the one fixed by the time of his entrance, and not
that which was yielded to him out of reverence for his Priesthood. But
if any Cleric shall likewise desire to be admitted into the Monastery,
let him be put in a middle rank, but only on condition that he promise
observance of the Rule and stability in it.
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[194] Matth. xxvi. 50..
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CHAPTER LXI.
Of monks that are strangers, how they are to be received.
If any Monk who is a stranger shall come from distant places and desire
to dwell in the Monastery as a guest, and being content with the
customs he findeth there, doth not trouble the Monastery by his
superfluous wants, but is satisfied with what he findeth, let him be
entertained for as long a time as he desireth. And if he reasonable,
and with loving humility, reprehend or point out any abuse, let the
Abbot prudently take notice of what he saith; for the Lord hath
perchance sent him for that very reason. But if, after a time, he
should desire to take up his abode there, let him not be refused;
especially since they had ample opportunities for discovering his
manner of life, during the time he lived among them as a guest.
If, however, during that time he was found troublesome or faulty, not
only shall he not be incorporated with the Community, but even be told
with all civility to depart, lest others should be corrupted by his bad
behaviour. But if he doth not deserve to be sent away, not only let him
be received into the society of the community, when he makes the
request, but let him even be persuaded to stay, that by his example
others may be instructed; because in every place we serve one God, and
fight under one King.
The Abbot may also put him in a somewhat higher rank, if he shall find
him well deserving of it. And not only may the Abbot exalt a Monk to a
higher place than is his due, but also any of the aforesaid Priests or
Clerics, if their lives be such as to deserve it. Let the Abbot,
however, beware never at anytime to receive a Monk into his Community
from a known Monastery, without the consent of his Abbot, or letters of
commendation from him, because it is written: "What thou wilt not have
done to thyself, do not thou to another." [195]
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[195] Matth. vii. 12.
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CHAPTER LXII.
Of the priests of the Monastery.
If any Abbot desire to have a Priest or Deacon promoted to Holy Orders,
let him choose from his Monks, one who is worthy to fill the office of
Priesthood. But let him that is ordained beware of haughtiness and
pride, and presume not to do anything except what is ordered by the
Abbot; well aware, that he is now much more subject to the discipline
of the Rule. Let him not, by reason of his priesthood, forget the
obedience and discipline of the Rule, but rather strive to advance more
and more in the service of God.
He shall, however, take his rank from the time he entered the
Monastery, except in his office at the Altar, and also, in case the
Community's choice and the Abbot's desire be to advance him higher for
his holiness of life. He must, nevertheless, observe the rules
prescribed by the Deans or Provosts, and if he presume to act
contrariwise, he shall be judged, not as a Priest, but as a rebel. If
after frequent admonitions he do not amend, the Bishop shall be
informed of his behaviour. If even after this he grow not better, and
his faults become notorious, he shall be thrust out of the Monastery,
provided his disobedience be such that he will not submit and obey the
Rule.
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CHAPTER LXIII.
Of the order of the Community.
The Brethren shall hold that rank in the Monastery which is fixed for
them by the time of their conversion, by the merit of their life, or by
the appointment of the Abbot. And let not the Abbot disquiet the flock
committed to him, not, as it were by an arbitrary use of power, arrange
anything unjustly; but let him always consider that he is to give an
account to God of all his judgments and of all his works.
Therefore, let the Brethren receive the Pax, approach to Communion,
intone a psalm, and stand in choir, according to that order which he
shall appoint, or which they hold among themselves. In all places
without exception, let not order be decided by age, neither let it be a
prejudice to any man; for Samuel and Daniel, though mere youths, sat in
judgment upon the elders. [196] With the exception, therefore, of those
whom for special reasons the Abbot shall advance or loser, let all the
rest keep the order of the conversion. For example: He who cometh to
the Monastery at the second hour of the day must know that he is lower
than the man who came at the first hour, no matter what his age or
dignity may be. But with regard to children, let them be kept under
discipline on all occasions, by all indiscriminately.
Let the Juniors, therefore, honour their Seniors, and the Seniors love
the Juniors. But in addressing each other by name, no one shall call
another by his simple name; let the Seniors call the Juniors Brothers,
and let the Juniors call the Seniors Fathers out of reverence.
But because the Abbot representeth the person of Christ, he shall be
called "Domnus," and "Abbot," not as if he took this title upon
himself, but out of honour and love of Christ. Let him remember to
conduct himself in such a way, as to be worthy of so great honour.
Wheresoever the Brethren meet each other, let the Junior ask a blessing
from the Senior. When the Senior passeth by, let the Junior rise, and
give place to him to sit down. Nor shall the Junior presume to sit with
him, unless his Senior bid him do so, in order to accomplish that which
is written: "In honour preventing one another." [197] Little children,
youths, shall keep their respective places in the oratory or at table
with due discipline. Elsewhere, careful watch shall be kept over them,
till they come to the age of understanding.
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[196] I. Reg. vii. 15; Daniel. xiii. 51, et seq..
[197] Rom. xii. 10.
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CHAPTER LXIV.
Of the election of the Abbot.
In the election of an Abbot let the following method always be
observed; that he be constituted Abbot whom either the whole Community
by common consent shall elect in the fear of God, or whom a small part
of the same, shall choose with greater wisdom. Let him who is to be
raised to this dignity be chosen on account of his virtuous life, his
learning, and his wisdom; even though he be the last in the Community.
But although the entire Community (which God forbid) shall with one
accord choose a man who supports them in their evil practices, and
these, by some means become known to the Bishop in whose diocese that
place is situated, or to the Abbots, or to the neighbouring Christians;
let them nullify the election of these wicked men, and appoint a worthy
steward over the House of God; knowing that for this they shall receive
a good reward, if they do it with a pure intention, and through zeal
for God; and, on the contrary, that they sin if the neglect to do so.
When once established in his office, let the Abbot always reflect how
weighty a burthen he hath received, and unto Whom he must give an
account of his stewardship. Let him also know that it is more becoming
in him to do good unto others, than to hold sway over them. He must
therefore be learned in the Divine Law, that he may know whence to
"bring forth new things and old;" [198] he must be chaste, sober, and
merciful, and always prefer mercy to justice, that he himself may
obtain mercy. He shall hate vice, and love the Brethren. Even in his
corrections he shall act with prudence, and be guilty of no excess,
lest, while too eagerly scouring off the rust, the vessel itself be
broken. Let him bear in mind his own frailty, and remember that "the
bruised reed must not be broken." [199]
By this, we do not mean that he should allow vices to grow up, but, as
we have said before, with prudence and charity, seek to root them out
in such a way as shall be expedient for each case; and let his aim be
rather to excite love, than to inspire fear. He must not be truculent
and anxious; neither let him be over exacting, not headstrong, nor
jealous, nor over suspicious, for then he will never be at rest. Even
in what he orders, whether it pertain to God or to temporal matters,
let him be prudent and considerate. Let him be discreet and moderate in
the works which he enjoins, bearing in mind the discretion of holy
Jacob who said; "If I shall cause my flocks to be overdriven, they will
all die in one day." [200] Therefore adopting these and the like
principles of discretion, which is the mother of all virtues, let him
so temper all things that the strong may have somewhat to strive after,
and the weak, nought from which they may flee away. Especially let him
observe this present Rule in all things, that after having ministered
well, he may hear from the Lord what the good servant heard, who gave
corn to his fellow servants in due time; "Amen, I say unto you, over
all his goods will he place him." [201]
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[198] Matt. xiii. 52.
[199] Isai. xlii. 3..
[200] Genesis. xxxiii. 13.
[201] Matth. xxiv. 47.
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CHAPTER LXV.
Of the Provost of the Monastery.
It often happens that by the appointment of a Provost [202] great
scandals arise in Monasteries; because some, so appointed, being puffed
up with the malignant spirit of pride, and esteeming themselves to be
second Abbots, take upon themselves to tyrannise over others, to foster
scandals, and to promote dissensions in the Community; and especially
in those places where the Provost is instituted by the same Bishops of
Abbots as the Abbot himself. How foolish this custom is, may easily be
perceived; for a handle for pride is given to the Provost from the very
beginning of his appointment, because his thoughts suggest to him that
he is now released from the power of his Abbot, since he is instituted
by the very persons by whom the Abbot himself is instituted. Hence
arise envy, quarrels, detractions, rivalries, dissensions, and
disorders; and while the Abbot and Provost are at variance with each
other, it must of necessity follow, that their souls are imperilled
during this dissension; those also who are under their charge run to
destruction by adhering, some to one side, and some to the other. The
sin of this danger lieth principally upon those who were the authors of
such an appointment.
Therefore, we foresee that it is expedient for the preservation of
peace and charity, that the entire government of the Monastery depend
upon the will of the Abbot. As we have before arranged, let all the
business of the Monastery be transacted, if possible, by the Deans,
according as the Abbot shall have determined, in order that, many being
sharers in the same office, no one may become proud.
But if either the circumstances of the place require a Provost, or the
Community with reason and humility ask for one, and the Abbot think it
expedient, he shall with the advice of such of the Brethren as have the
fear of God before them, nominate and appoint one himself. Let the
Provost do with reverence what shall be enjoined him by the Abbot, in
no way going against his will or ordinance; because the higher he is
advanced above the rest, the more carefully ought he to observe all the
precepts of the Rule. If the Provost be found viciously inclined, or
deceived by the haughtiness of pride, or a contemner of the Holy Rule,
let him be warned by word of mouth four times; if he do not amend, let
the correction of regular discipline be applied to him. If with this he
do not grow better, he shall be deposed from the dignity of the
Provostship, and a worthier man put in his place. If after this he be
not quiet and obedient in the Community, let him be expelled from the
Monastery. The Abbot shall nevertheless bear in mind, that for all his
judgments he shall have to give an account to God, lest perchance his
soul burn with the flame of envy and jealousy.
__________________________________________________________________
[202] This corresponds to our Prior. St. Benedict uses Preaepositus and
Prior synonymously..
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CHAPTER LXVI.
Of the porter of the Monastery.
At the gate of the Monastery, let there be stationed a wise old man,
who knows how to receive and to give an answer, and whose ripeness of
age will not suffer him to wander from his post. He ought to have a
cell near the gate, that such as come may always find him at hand,
ready to give them an answer.
As soon as any one shall knock, or a poor man cry for aid, let him
presently answer: "Thanks be to God," or invoke a blessing; and with
all mildness of the fear of God, let him reply speedily in the fervour
of charity. If he need help, he shall have a junior Brother with him.
The Monastery ought, if possible, to be so constructed as to contain
within itself all necessaries, that is, water, a mill, a garden, and a
bakehouse; also that the various crafts be exercised within it, so that
there be no occasion for Monks to go abroad, because it is in no wise
expedient for their souls. We wish this rule to be frequently read in
the Community, that no Brother may excuse himself on the score of
ignorance.
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CHAPTER LXVII.
Of brethren who are sent on a journey.
Let those who are to be sent on a journey commend themselves to the
prayers of all the Brethren and of the Abbot, and always at the last
prayer of the Work of God let a commemoration be made of all the
absent. When they come back, they shall, on the very day of their
return, lie prostrate on the ground of the Oratory during all the
Canonical Hours, while the Work of God is being fulfilled, and beg the
prayers of all, on account of the faults they may have committed on the
way, by sight or hearing of evil things, or by idle discourse. Let no
one presume to relate unto others what he has seen or heard outside the
Monastery; because this is a fruitful source of evil. If any one shall
presume to do so, let him be liable to the penalty prescribed by the
Rule. In like manner shall he be punished who shall presume to break
the enclosure of the Monastery, or go anywhere, or do anything, how
trifling soever without leave of the Abbot.
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CHAPTER LXVIII.
If a Brother be ordered to do impossibilities.
If any hard or impossible commands be enjoined a Brother, let him
receive the injunctions of him who biddeth him with all mildness and
obedience. But if he shall see that the burthen altogether exceedeth
the measure of his strength, let him patiently and in due season state
the cause of this inability unto his Superior, without manifesting any
pride, resistance, or contradiction. If after his suggestion, the Prior
shall still persist in his command, let the Brother know that it is for
his good, and trusting in the assistance of God, let him obey through
love for Him.
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CHAPTER LXIX.
That no one presume to defend another in the Monastery.
Special care must be taken, that on no occasion one Monk presume to
uphold or defend another in the Monastery, even though they be very
near of kin. In no way whatsoever let any Monk presume to do this,
because exceeding great occasion of scandal may arise from thence. If
anyone shall transgress in this point, let him be severely punished.
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CHAPTER LXX.
That no one presume to strike another.
Let every occasion of presumption be avoided in the Monastery. We
ordain and decree, that no one, unless the Abbot hath given his
authority, shall be allowed to excommunicate or to strike any of his
Brethren. Such as trespass in this respect shall be reprehended in the
presence of all, that the rest may be inspired with fear. But let all
have strict discipline and care over children, until their fifteenth
year; yet this also must be done with moderation and discretion. For he
who shall, without the Abbot's leave, presume to chastise such as are
above that age, or to be unduly severe even towards the children, shall
be liable to regular discipline, because it is written: "What thou
wouldst not have done to thyself, do not thou unto another." [203]
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[203] Tob. iv. 16.
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CHAPTER LXXI.
That the brethren be obedient to each other.
The service of obedience by all is not to be rendered to the Abbot
only, but the Brethren shall also mutually obey each other, knowing
that by this path of obedience they shall to unto God. Therefore, when
the command of the Abbot, or of other Superiors constituted by him,
have been first obeyed, (to which we suffer no private orders to be
preferred), the Juniors shall obey their Seniors with all charity and
diligence. If anyone be found contentious, let him be rebuked.
But if a Brother be rebuked for event he least thing by the Abbot, or
by any of his Seniors; or if he shall perceive that the mind of his
Senior is even slightly, be it never so little, moved against him, he
shall, without delay, prostrate himself at his feet, and remain there
till that commotion be appeased and he receive a blessing. If any one
be too proud to do this, let him be liable either to corporal
punishment, or if he prove contumacious, let him be expelled from the
Monastery.
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CHAPTER LXXII.
Of the good zeal which Monks ought to have.
As there is an evil zeal of bitterness which separateth from God, and
leadeth to hell, so there is a good zeal, which separateth from vices
and leadeth to God and life everlasting. Let Monks, therefore, exercise
this zeal with most fervent love; that is to say, let them "in honour
prevent one another." [204] Let them bear patiently with each other's
infirmities, whether of body or of mind. Let them contend with one
another in the virtue of obedience. Let no one follow what he thinketh
profitable to himself, but rather that which is profitable to another;
let them show unto each other all brotherly charity with a chaste love.
Let them fear God, love their Abbot with sincere and humble affection,
and prefer nothing whatever to Christ, and may He bring us to life
everlasting. Amen.
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[204] Rom. xii. 10.
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CHAPTER LXXIII.
That the whole observance of perfection is not contained in this Rule.
We have written this Rule, that by its observance in Monasteries we may
show that we possess, in some measure, uprightness of manners, or the
beginning of a good Religious life. But for such as hasten forward to
the perfection of holy living, there are the precepts of the holy
Fathers, the observance whereof leadeth a man to the height of
perfection. For what page, or what passage is there in the divinely
inspired books of the Old and New Testament, that is not a most perfect
rule of man's life? Or what book is there of the holy Catholic Fathers
that doth not proclaim this; that we may by a direct course reach our
Creator? Moreover, what else are the Collations of the Fathers, their
Institutes, their Lives, also the Rule of our Holy Father Basil, but
examples of the good living and obedience of Monks, and so many
instruments of virtue? But to us who are slothful and lead bad and
negligent lives, they are matter for shame and confusion.
Therefore whosoever thou art that dost hasten to the heavenly country,
first accomplish, by the help of Christ, this little Rule written for
beginners: and then at length thou shalt come, under the guidance of
God, to those loftier heights of doctrine and of virtue, which we have
mentioned above.
THE END.
Whosoever shall follow this Rule,
Peace on them.