St. Benedict of Nursia

Benedict of Nursia
wiki page, updated Friday February 22, 2008
podcast date:
02/22/2008
Source: http://www.thebiblegeek.org/wiki/benedict_of_nursia


Saint Benedict of Nursia (born in Nursia, Italy c. 480 - died c. 547) was a founder of Christian monastic communities and a rule giver for monks living in community. His purpose may be gleaned from his Rule, namely that "Christ … may bring us all together to life eternal" (RB 72.12). The Roman Catholic Church canonized him in 1220.
Benedict founded twelve other communities for monks, the best known of which is his first monastery at Monte Cassino in the mountains of southern Italy. There is no evidence that he intended to found also a religious order. The Order of St Benedict is of modern origin and, moreover, not an "order" as commonly understood but merely a confederation of congregations into which the traditionally independent Benedictine abbeys have affiliated themselves for the purpose of representing their mutual interests, without however ceasing any of their autonomy.
Benedict's main achievement was a "Rule" containing precepts for his monks, referred to as the Rule of Saint Benedict. It is heavily influenced by the writings of St John Cassian (ca. 360 - 433, one of the Desert Fathers) and shows strong affinity with the Rule of the Master. But it also has a unique spirit of balance, moderation, reasonableness (επιεικεια, epieikeia), and this persuaded most communities founded throughout the Middle Ages, including communities of nuns, to adopt it. As a result the Rule of St Benedict became one of the most influential religious rules in Western Christendom. For this reason Benedict is often called "the founder of western Christian monasticism".

Biography
The only ancient account of Benedict is found in the second volume of St Gregory's four-book Dialogues, written in 593. Book Two consists of a prologue and thirty-eight succinct chapters. 19th-century Roman historian Thomas Hodgkin praised Gregory's life of St. Benedict as "the biography of the greatest monk, written by the greatest Pope, himself also a monk."
Gregory's account of this saint's life is not, however, a biography in the modern sense of the word. It provides instead a genuine spiritual portrait of the gentle, disciplined abbot. In a letter to Bishop Maximilian of Syracuse, Gregory states his intention for his Dialogues, saying they are a kind of floretum (an anthology, literally, 'flowers') of the most striking miracles of Italian holy men.
Gregory did not set out to write a chronological, historically-anchored story of St. Benedict, but he did base his anecdotes on direct testimony. To establish his authority, Gregory explains that his information came from the best sources: a handful of Benedict's disciples who lived with the saint and witnessed his various miracles. These followers, he says, are Constantinus, who succeeded Benedict as Abbot of Monte Cassino; Valentinianus; Simplicius; and Honoratus, who was abbot of Subiaco when St. Gregory wrote his Dialogues.
In Gregory's day, history was not recognized as an independent field of study; it was a branch of grammar or rhetoric, and historia (defined as 'story') summed up the approach of the learned when they wrote what was, at that time, considered 'history.' Gregory's Dialogues Book Two, then, an authentic medieval hagiography cast as a conversation between the Pope and his deacon Peter, is designed to teach spiritual lessons.
Benedict was the son of a Roman noble of Nursia, and a tradition, which Bede accepts, makes him a twin with his sister Scholastica. St Gregory's narrative makes it impossible to suppose him younger than 19 or 20. 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. If we accept the date 480 for his birth, we may fix the date of his abandonment of his studies and leaving home at about 500 AD.
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 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 Simbruini mountains, about forty miles from Rome and two from Subiaco.
A short distance from Enfide is the entrance to a narrow, gloomy valley, penetrating the mountains and leading directly to Subiaco. Crossing the Aniene and turning to the right, the path rises along the left face off 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 25 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, it strikes in a rapid descent down to where, in St Benedict's day, 500 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, Benedict 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. The legend goes that they first tried to poison his drink. He prayed a blessing over the cup and the cup shattered. Then they tried to poison him with poisoned bread. When he prayed a blessing over the bread, a raven swept in and took the loaf away. From this time his miracles seem 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 among the first to be brought were Maurus and Placid.
St Benedict spent the rest of his life realizing the ideal of monasticism which he had drawn out in his rule. He died at Monte Cassino, Italy, according to tradition, on March 21 547 and was named patron protector of Europe by Pope Paul VI in 1964. His feast day is July 11, and his birthday is July 30th.

Rule of St. Benedict

"A lamb can bathe in it without drowning, while an elephant can swim in it"; this ancient saying refers to a work of only 73 short chapters. Its wisdom is of two kinds: spiritual (how to live a Christocentric life on earth) and administrative (how to run a monastery efficiently). More than half the chapters describe how to be obedient and humble, and what to do when a member of the community is not. About one-fourth regulate the worship of God (the Opus Dei). One-tenth outline how, and by whom, the monastery should be managed. And another tenth specifically describe the abbot's pastoral duties.

The Saint Benedict Medal

This medal originally came from a cross in honor of St Benedict. On one side, the St Benedict medal has an image of Benedict, holding the Holy Rule in his left hand and a cross in his right. There is a raven on one side of him, with a cup on the other side of him. Around the medal's outer margin is "Eius in obitu nostro praesentia muniamur" ("May we, at our death, be fortified by His presence"). The other side of the medal has a cross with the initials for the words "Crux Sacra Sit Mihi Lux" ("May the Holy Cross be my light") on the vertical beam and the initials for "Non Draco Sit Mihi Dux" ("Let not the dragon be my guide") on the horizontal beam. The initial letters for "Crux Sancti Patris Benedicti" ("The Cross of Our Holy Father Benedict") are on the interior angles of the cross. Around the medal's margin on this side are the initials for "Vade Retro Satana, Nunquam Suade Mihi Vana--Sunt Mala Quae Libas, Ipse Venena Bibas" ("Begone, Satan, do not suggest to me thy vanities--evil are the things thou profferest, drink thou thy own poison"). Either the inscription "Pax" (Peace) or "IHS" ("Jesus") is located at the top of the cross in most cases.

This medal was first struck in 1880 to commemorate the fourteenth centenary of St Benedict's birth, and is also called the Jubilee Medal; however, the exact origin is unknown. In 1647, during a witchcraft trial at Natternberg near Metten Abbey in Bavaria, the accused women testified they had no power over Metten, which was under the protection of the cross. An investigation found a number of painted crosses on the walls of the abbey with the letters now found on St Benedict medals, but their meaning had been forgotten. A manuscript written in 1415 was eventually found that had a picture of Saint Benedict holding a scroll in one hand and a staff which ended in a cross in the other. On the scroll and staff were written the full words of the initials contained on the crosses. Medals then began to be struck in Germany, which then spread throughout Europe. This medal was first approved by Pope Benedict XIV in his briefs of December 23, 1741, and March 12, 1742.

See also

St Anthony the Great
Benedictine Order
Rule of St Benedict
Camaldolese
Hermit
Poustinia
In Brazilian Umbanda, statues of Benedict or Anthony the Great are used to disguise the cult of the Preto Velho ("Old Negro").
External links
Guide to Saint Benedict
Sacro speco, Grotta della Preghiera - general view [http://www.benedettini-subiaco.it/inglese/PAGINE/grotta%20di%20san%20benedetto.html" - enlarged view]
The Holy Rule of St. Benedict - Online translation by Rev. Boniface Verheyen, OSB, of St. Benedict's Abbey
The Order of Saint Benedict
Benedictine College - Dynamically Catholic, Benedictine, Liberal Arts, and Residential
The Monastery of San Benedetto, Norcia, Italy

Further reading

Barry, Patrick, O.S.B. St. Benedict's Rule: A New Translation for Today. Hidden Spring, 2004. Features inclusive, contemporary language and a streamlined text.
Butcher, Carmen Acevedo. Man of Blessing: A Life of St. Benedict. Brewster, MA: Paraclete Press, 2006. A modernized, historically rich retelling of this vibrant saint's life, packed with short chapters, each presenting a story that has spiritual wisdom that can be read, meditated on, and lived out today in the hectic twenty-first century.
Canham, Elizabeth. Heart whispers: Benedictine wisdom for today. Nashville: Upper Room Books, 1999. Explains how the Rule's spiritual guidelines can be lived out today. Popular with women's study groups.
Chittister, Joan, O.S.B. The Rule of Benedict: Insights for the Ages. New York: Crossroad Publishing Company, 1992. Contemporary commentary on St. Benedict's Rule by a prominent teacher and speaker.
Cornell, Tim. The Beginnings of Rome: Italy and Rome from the Bronze Age to the Punic. London: Routledge, 1995. A readable Roman history.
Davis, Henry, S.J., trans. St. Gregory the Great: Pastoral Care. NY: Newman Press, 1978. A translation of this classic explication of pastoral duties.
Deferrari, Roy J., trans. Saint Basil: The letters. 4 vols. Cambridge, MA: Harvard University Press, 1970-1988. Solid translations of one of St. Benedict's greatest inspirations and sources.
Deliyannis, Deborah Mauskopf, ed. Historiography in the Middle Ages. Boston: Brill, 2003. A collection of essays.
Doyle, Leonard J., trans. The Rule of St. Benedict. Collegeville, MN.: The Liturgical Press, 2001. Retains the masculine gender of the original, one of the most widely used English translations of the Rule. Appearing in 1948, has remained in print ever since.
de Dreuille, Mayeul, O.S.B. The Rule of St. Benedict: A Commentary in Light of World Ascetic Traditions. New York: Paulist Press, 2002. An intelligent text putting the Rule into a global context.
Eberle, Luke and Charles Philippi, trans. The Rule of the Master. Kalamazoo, MI: Cistercian Publications, 1977. First English translation of the Italian RM.
Evans, G. R. The Thought of Gregory the Great. Cambridge Studies in Medieval Life and Thought: Fourth Series. Cambridge: Cambridge University Press, 1986. A quotation-studded overview of this Patristic Father's seminal thought.
Fry, Timothy, O.S.B., ed. RB1980: The Rule of St. Benedict in English: In Latin and English with Notes. Collegeville, MN: The Liturgical Press, 1981. Often referred to by the shorthand "RB80" or "RB1980," the standard masculine version.
Gregg, Robert C. Athanasius: The Life of Antony and the Letter to Marcellinus. Mahwah, NJ: Paulist Press, Inc., 1980. A splendid rendering of this ancient life.
Gregory the Great. Dialogues. Odo John Zimmerman, O.S.B. NY: Fathers of the Church, Inc., 1959. A splendid translation.
-. The Life of St. Benedict (Book II, Dialogues). Hilary Costello and Eoin de Bhaldraithe, trans. Commentary by Adalbert de Vogüé, O.S.B. Petersham: St. Bede's Publications, 1993. Solid and useful.
-. Life and Miracles of St. Benedict (Book II, Dialogues). Odo John Zimmerman, O.S.B. and Benedict R. Avery, O.S.B., trans. Westport, CT: Reprint. Greenwood Press, Publishers, 1980. A reprint of an excellent, scholarly translation published by St. John's Abbey Press, (Collegeville, MN, 1949).
-. Life and Miracles of St. Benedict (Book II, Dialogues). A translation of this classic source, sponsored by the Order of St. Benedict, found online at http://www.osb.org/gen/greg (adapted for hypertext by Bro. Richard, July 2001, and illustrated).
-. Life and Miracles of St. Benedict (Book II, Dialogues). Translation by Edmund G. Gardner, 1911. See Introduction concerning the online version.
-. Patrologia Latina. Ed. Jacques-Paul Migne. Volumes 75-79. Paris: Imprimerie Catholique, 1841-1864. Nineteenth-century Latin texts of Gregory's oeuvre, Dialogues Book Two found in volume 66). Twentieth-century editions of these found in Corpus Christianorum, Series Latina. Volumes 140-144. Turnhout, Belgium: Typographi Brepols, 1953-.
Halsall, Paul, ed. Internet Medieval Sourcebook. NY: Fordham University Center for Medieval Studies. http://www.fordham.edu/halsall/basis/palladius-lausiac.html. Superb Jesuit-sponsored Internet source.
Heffernan, Thomas J. "Christian Biography: Foundation to Maturity." In Historiography in the Middle Ages. Ed. Deborah Mauskopf Deliyannis. Boston: Brill, 2003. 115-154. Very readable scholarly article on Gregory's historical milieu.
Hodgkin, Thomas. Italy and Her Invaders. Eight volumes. Oxford: Clarendon Press, 1892-1899. By historian, archaeologist, and chronicler trying to supplement Edward Gibbon's work.
Kardong, Terrence G., O.S.B. Benedict's Rule: A Translation and Commentary. Collegeville, MN: The Liturgical Press, 1996. First English-language line-exegesis of the complete Rule, with commentary.
Markus, R. A. Gregory the Great and His World. Cambridge: Cambridge University Press, 1997. A study dealing with the major contributions made by Gregory's mission-minded papacy.
McCann, Justin, O.S.B. Saint Benedict. London: Sheed and Ward, Ltd., 1979. A life of this saint, written by a twentieth-century monk and Oxford-educated classics teacher.
Mork, Wulstan, O.S.B. The Benedictine Way. Petersham: St. Bede's Publications, 1987. Good background information on the Benedictines.
O'Donovan, Patrick. Benedict of Nursia. New York: HarperCollins Publishers, 1984. Enjoyable life of St. Benedict.
Schuster, Ildephonso. Saint Benedict and His Times. Gregory J. Roettger, trans. London: B. Herder, 1951. Helps re-create Benedict's cultural and historical milieu.