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