Novena to St Benedict Day 6: A Monastic Reformer Part 2

Yesterday's post focused on St Benedict's failed attempt to reform an existing monastery. 

His failure however did nothing to damage his reputation it seems, and today's section of the Life of St Benedict by St Gregory the Great deals with the saint's second, rather more successful attempt at running a monastic community, which resulted in him founding thirteen monasteries at Subiaco (picture of St Scholastica's, Subiaco below by Sue Orchison).

The establishment of a religious order

St Gregory relates:

"When as God's servant daily increased in virtue, and became continually more famous for miracles, many were by him in the same place drawn to the service of almighty God, so that by Christ's assistance he built there twelve Abbeys; over which he appointed governors, and in each of them placed twelve monks, and a few he kept with himself, namely, such as he thought would more profit, and be better instructed by his own presence. At that time also many noble and religious men of Rome came unto him, and committed their children to be brought up under him, for the service of God."

The governance structure of this group of monasteries, though not referred to in the Rule which deals only with what happens inside individual houses, seems to have been essentially that adopted by many modern Benedictine congregations, namely a group of semi-autonomous houses with an Abbot-President (originally St Benedict himself) playing an overall supervisory role and helping solve problems.  St Gregory tells for example, of St Benedict being called upon to rectify the lack of an accessible water supply, and to help with a monk distracted at prayer.

The monk distracted by a demon

The story of a demon distracting a monk from his prayers nicely illustrates the saint's role in relation to the monasteries he had founded:

"In one of the monasteries which he had built in those parts, a monk there was, which could not continue at prayers; for when the other monks knelt down to serve God, his manner was to go forth, and there with wandering mind to busy himself about some earthly and transitory things.

And when he had been often by his Abbot admonished of this fault without any amendment, at length he was sent to the man of God, who did likewise very much rebuke him for his folly; yet notwithstanding, returning back again, he did scarce two days follow the holy man's admonition; for, upon the third day, he fell again to his old custom, and would not abide within at the time of prayer: word whereof being once more sent to the man of God, by the father of the Abbey whom he had there appointed, he returned him answer that he would come himself, and reform what was amiss, which he did accordingly: and it fell so out, that when the singing of psalms was ended, and the hour come in which the monks betook themselves to prayer, the holy man perceived that the monk, which used at that time to go forth, was by a little black boy drawn out by the skirt of his garment; upon which sight, he spake secretly to Pompeianus, father of the Abbey, and also to Maurus saying Do you not see who it is, that draweth this monk from his prayers?" and they answered him, that they did not. "Then let us pray," quoth he, "unto God, that you also may behold whom this monk doth follow": and after two days Maurus did see him, but Pompeianus could not.

Upon another day, when the man of God had ended his devotions, he went out of the oratory, where he found the foresaid monk standing idle, whom for the blindness of his heart he strake with a little wand, and from that day forward he was so freed from all allurement of the little black boy, that he remained quietly at his prayers, as other of the monks did: for the old enemy was so terrified, that he durst not any more suggest any such cogitations: as though by that blow, not the monk, but himself had been strooken."

Growth of the community attracts envy...

The success of the new order, however, as has been the case for so many monastic founders including Australia's own St Mary of the Cross, attracted the malicious attention of a local cleric.

St Gregory relates that the priest Florentius waged a three-stage battle against the saint.

First Fr Florentius attempted to smear St Benedict's name, and prevent visitors reaching his monastery:

"When as the foresaid monasteries were zealous in the love of our Lord Jesus Christ, and their fame dispersed far and near, and many gave over the secular life, and subdued the passions of their soul, under the light yoke of our Saviour: then (as the manner of wicked people is, to envy at that virtue which themselves desire not to follow) one Florentius, Priest of a church hardby, and grandfather to Florentius our sub-deacon, possessed with diabolical malice, began to envy the holy man's virtues, to back-bite his manner of living, and to withdraw as many as he could from going to visit him..."


When his smear campaign had exactly the opposite effect to that intended, Fr Florentius then attempted to assassinate the saint!  Fortunately this too was thwarted:

"...so far did he wade in that sin, that he poisoned a loaf and sent it to the servant of almighty God, as it were for an holy present. The man of God received it with great thanks, yet not ignorant of that which was hidden within.

At dinner time, a crow daily used to come unto him from the next wood, which took bread at his hands; coming that day after his manner, the man of God threw him the loaf which the Priest had sent him, giving him this charge: "In the name of Jesus Christ our Lord, take up that loaf, and leave it in some such place where no man may find it."

Then the crow, opening his mouth, and lifting up his wings, began to hop up and down about the loaf, and after his manner to cry out, as though he would have said that he was willing to obey, and yet could not do what he was commanded. The man of God again and again bade him, saying: "Take it up without fear, and throw it where no man may find it." At length, with much ado, the crow took it up, and flew away, and after three hours, having dispatched the loaf, he returned back again, and received his usual allowance from the man of God. But the venerable father, perceiving the Priest so wickedly bent against his life, was far more sorry for him than grieved for himself."

Florentius then attempted to subvert the monks with naked young women dancing (suggestive of a pagan ritual perhaps) outside the monastery at night:

"And Florentius, seeing that he could not kill the body of the master, laboureth now what he can, to destroy the souls of his disciples; and for that purpose he sent into the yard of the Abbey before their eyes seven naked young women, which did there take hands together, play and dance a long time before them, to the end that, by this means, they might inflame their minds to sinful lust: which damnable sight the holy man beholding out of his cell..."

At this point, St Benedict decided that enough was enough, and made the fateful decision to move to Monte Cassino, of which I will speak in the next post of this series.

Meanwhile you can find the Novena prayer with the first part of this series.

March 17: Feast of St Patrick (Class I in some places)

Depending on what country you live in, today may be a first class feast, and thus a day off Lenten discipline! 

The saint being honoured is, of course, St Patrick (c387-493).

St Patrick was captured by Irish pirates at the age of 16, and forced to work as a slave.  After several years, he managed to escape and return home.  He then entered the Church and became a missionary bishop to the land in which he had been held captive.

St Benedict Novena Day 5: St Benedict as a monastic reformer, Part I

Yesterday in this series on the Life of St Benedict in honour of the Novena leading up to his feastday, I wrote about St Benedict's time as a hermit at Subiaco (the modern town and surviving medieval monastery is pictured at the bottom of this post).

Today, I want to focus on his early efforts as a monastic reformer, which illustrate all too well the proposition that it is far easier to start afresh, and make an altogether new monastic foundation than to attempt to turn around an existing monastery!

St Benedict's fame spreads

After the saint's discovery by a priest on Easter day, St Gregory relates that the fame and influence of the hermit quickly spread:

"About the same time likewise, certain shepherds found him in that same cave: and at the first, when they espied him through the bushes, and saw his apparel made of skins, they verily thought that it had been some beast: but after they were acquainted with the servant of God, many of them were by his means converted from their beastly life to grace, piety, and devotion. And thus his name in the country there about became famous, and many after this went to visit him, and for corporal meat which they brought him, they carried away spiritual food for their souls."

St Benedict overcame severe temptations, which only encouraged more to join him:

"Upon a certain day being alone, the tempter was at hand: for a little black bird, commonly called a merle or 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 after he had blessed himself with the sign of the cross, the bird flew away: and forthwith the holy man was assaulted with such a terrible temptation of the flesh, as he never felt the like in all his life.

A certain woman there was which some time he had seen, the memory of which the wicked spirit put into his mind, and by the representation of her did so mightily inflame with concupiscence the soul of God's servant, which did so increase that, almost overcome with pleasure, he was of mind to have forsaken the wilderness. But, suddenly assisted with God's grace, he came to himself; and seeing many thick briers and nettle bushes to grow hard by, off he cast his apparel, and threw himself into the midst of them,5 and there wallowed so long that, when he rose up, all his flesh was pitifully torn: and so by the wounds of his body, he cured the wounds of his soul, in that he turned pleasure into pain, and by the outward burning of extreme smart, quenched that fire which, being nourished before with the fuel of carnal cogitations, did inwardly burn in his soul: and by this means he overcame the sin, because he made a change of the fire.

From which time forward, as himself did afterward report unto his disciples, he found all temptation of pleasure so subdued, that he never felt any such thing. Many after this began to abandon the world, and to become his scholars...When this great temptation was thus overcome, the man of God, like unto a piece of ground well tilled and weeded, of the seed of virtue brought forth plentiful store of fruit: and by reason of the great report of his wonderful holy life, his name became very famous."

Abbot of Vicovaro

Indeed, so much had his prestige grown, that when the abbot of a nearby monastery (thought to be Vicovaro; the modern church of St Peter's, Vicovaro there is pictured above) died, the monks approached him to become their abbot:

"Not far from the place where he remained there was a monastery, the Abbot whereof was dead: whereupon the whole Convent came unto the venerable man Benedict, entreating him very earnestly that he would vouchsafe to take upon him the charge and government of their Abbey: long time he denied them, saying that their manners were divers from his, and therefore that they should never agree together: yet at length, overcome with their entreaty, he gave his consent."

The idea of a hermit becoming the abbot of a monastery was not without precedent, but rather more puzzling is why monks with a rather laxer attitude to monastic life might have so insisted on St Benedict becoming their abbot.  Presumably, the idea of reform sounded better in theory than it proved in practice:

"Having now taken upon him the charge of the Abbey, he took order that regular life should be observed, so that none of them could, as before they used, through unlawful acts decline from the path of holy conversation, either on the one side or on the other: which the monks perceiving, they fell into a great rage, accusing themselves that ever they desired him to be their Abbot, seeing their crooked conditions could not endure his virtuous kind of government: and therefore when they saw that under him they could not live in unlawful sort, and were loath to leave their former conversation, and found it hard to be enforced with old minds to meditate and think upon new things: and because the life of virtuous men is always grievous to those that be of wicked conditions, some of them began to devise, how they might rid him out of the way.."

The 'martyrdom of opposition'

Cardinal Burke, Prefect of the Apostolic Signatura, recently gave in a talk in Australia in which he proposes the idea of the "martyrdom of opposition" that confronts those who try to make real change.  Cardinal Burke makes the same point as St Gregory, namely that as Scripture and the history of the Church attest over and over again, the godless persecute the virtuous, even seeking to assassinate them as they did Our Lord, because they are "a standing rebuke to them".

The problem is that promoting change makes people appear dangerous to vested interests.  As one modern leadership textbook, Leadership on the Line by Ronald Heifetz and Marty Linksy puts it: leaders are a threat when they question the values, beliefs and the habits of a lifetime; when they tell what others need to hear, rather than what they want to hear.

Heifetz actually devotes an entire section of his book Leadership Without Easy Answers to the challenge of "Staying Alive" and avoiding assassination (although generally of the metaphorical kind!).  He is not entirely convinced however that it is actually always possible, and in St Benedict's case only divine intervention prevented the assassination attempt actually succeeding:

"...and therefore, taking counsel together, they agreed to poison his wine: which being done, and the glass wherein that wine was, according to the custom, offered to the Abbot to bless, he, putting forth his hand, made the sign of the cross, and straightway the glass, that was holden far off, brake in pieces, as though the sign of the cross had been a stone thrown against it: upon which accident the man of God by and by perceived that the glass had in it the drink of death, which could not endure the sign of life: and therefore rising up, with a mild countenance and quiet mind, he called the monks together, and spake thus unto them: "Almighty God have mercy upon you, and forgive you: why have you used me in this manner? Did not I tell you before hand, that our manner of living could never agree together? Go your ways, and seek ye out some other father suitable to your own conditions, for I intend not now to stay any longer amongst you." When he had thus discharged himself, he returned back to the wilderness which so much he loved, and dwelt alone with himself, in the sight of his Creator, who beholdeth the hearts of all men."

On rigidity and being 'pastoral'

This story is a shocking one on several levels.  Firstly, no wonder "Thou shalt not kill", which one might have hoped to be redundant for monks, appears in his tools of good work in the Rule!

But more fundamentally, how sad that he was unable to persuade the monks to reform. 

Some modern commentators on the Life, such as Dom Adalbert de Vogue and Fr Terrence Kardong, see this story as evidence of St Benedict's early excessive rigidity, a failure to be sufficiently 'pastoral', and thus view the chapter as constituting a learning experience for the saint (and perhaps as saying a lot more about St Gregory than St Benedict!). 

But St Gregory's own discussion of the incident focuses mainly on whether or not St Benedict's abandonment of the community was justified.  And he alludes to the numerous biblical parallels of the failure of whole towns and cities to repent, and the situation of various Old and New Testament saints, pointing particularly to St Peter's narrow escape from persecutors at Damascus.

Pope Benedict XVI has pointed out that we live in a time when to live in accordance with the teachings of our faith is viewed as extremism.  But, as Cardinal Burke has pointed out, Christians alive in Christ are called to be a sign of contradiction to the world's way of thinking. 

Nor are those within the Church - whether in St Benedict's time, as St Gregory makes clear, or in our own - immune from infection by the world's ways!

No wonder a church leader such as St Gregory might have pondered this story at some length and drawn comfort and inspiration from it....and so too should we.

St Benedict Novena Day 4: A hermit of Subiaco

You can find the novena prayer to St Benedict and first part of this series on his life here.

And continuing on from  on the life of St Benedict, drawn from St Gregory the Great's Dialogues Book II....

Fear of fame - the flight to Subiaco

Yesterday, I related the story of St Benedict's first miracle, performed as a member of the ascetic community based at Affile.  The miracle brought him much acclaim - but fearing the sin of pride, St Benedict fled the scene, ending up in the wilds of Subiaco a few miles away from Affile:

"But Benedict, desiring rather the miseries of the world than the praises of men: rather to be wearied with labour for God's sake, than to be exalted with transitory commendation: fled privily from his nurse, and went into a desert place called Sublacum, distant almost forty miles from Rome: in which there was a fountain springing forth cool and clear water; the abundance whereof doth first in a broad place make a lake, and afterward running forward, cometh to be a river."

Clothed in the habit

On the way there, however, he met a monk of a nearby monastery named Romanus, who clothed him in the habit, and thereafter managed to keep the saint from starvation by lowering down a portion of his own allocation of bread each day:

"As he was travelling to this place, a certain monk called Romanus met him, and demanded whither he went, and understanding his purpose, he both kept it close, furthered him what he might, vested him with the habit of holy conversation, and as he could, did minister and serve him. The man of God, Benedict, coming to this foresaid place, lived there in a strait cave, where he continued three years unknown to all men, except to Romanus..."

St Gregory then goes on to relate how, as a hermit St Benedict suffered and eventually overcame many temptations and trials (photo of St Benedict's cave below, by Holly Hayes).




Historical value of the Life

At the beginning of the Life, St Gregory makes it clear that the Life is based on eyewitness accounts, including those of St Benedict's successor abbots from Monte Cassino, and monks who had fled the Lombard invasion to Rome.  And he gives collaborating details throughout - the sieve St Benedict miraculously mended still hung above the door of the church at Affile for example.

But one of the strongest factors attesting to its historicity is surely the confronting strangeness of some of the incidents included in the Life.

Why did St Benedict not simply join this nearby community for example, particularly if he was still new to the ascetic life?  He must have been utterly convinced  - and able to convince another - that it was too the heremitic life that God was directing him at this time.  Though perhaps, given the provisions of his Rule and his later strictness with his own monks, providence also guided through necessity: a community where a monk could sneak out regularly to feed a hermit unbenownst to his abbot was surely a little too novus ordo in flavour for St Benedict!

Discovery of the hermit

And then there is this story, strange surely, even to contemporary ears, albeit reminiscent of some of the Desert Fathers, of his re-entry into the broader community ready to play a more active role, a symbolic resurrection after three hidden years without even the solace of the sacraments:

"At length when almighty God was determined to ease Romanus of his pains, and to have Benedict's life for an example known to the world, that such a candle, set upon a candlestick, might shine and give light to the Church of God, our Lord vouchsafed to appear unto a certain Priest dwelling a good way off, who had made ready his dinner for Easter day, and spake thus unto him: "Thou hast provided good cheer for thyself, and my servant in such a place is afflicted with hunger": who, hearing this forthwith rose up, and upon Easter day itself, with such meat as he had prepared, went to the place, where he sought for the man of God amongst the steep hills, the low valleys and hollow pits, and at length found him in his cave: where, after they had prayed together, and sitting down had given God thanks, and had much spiritual talk, then the Priest said unto him: "Rise up, brother, and let us dine, because today is the feast of Easter."

To whom the man of God answered, and said: "I know that it is Easter with me and a great feast, having found so much favour at God's hands as this day to enjoy your company" (for by reason of his long absence from men, he knew not that it was the great solemnity of Easter). But the reverent Priest again did assure him, saying: "Verily, to-day is the feast of our Lord's Resurrection, and therefore meet it is not that you should keep abstinence, and besides I am sent to that end, that we might eat together of such provision as God's goodness hath sent us." Whereupon they said grace, and fell to their meat, and after they had dined, and bestowed some time in talking, the Priest returned to his church."

And on to Day 5.

St Benedict Novena Day 3: Apprenticeship at Affile?

So continuing from the last part of my series on the Life of St Benedict (you can find the first part with the novena prayer ...

Some modern Benedictine commentators have difficulty reconciling St Benedict's comments in his Rule on the importance of undertaking an apprenticeship in a monastery before trying the life of a hermit with the saint's actual life history.

Elsewhere in the Dialogues, St Gregory discusses this problem in relation to some other holy men whose lives he recounts, concluding in essence that although apprenticeship in monastic life before becoming a hermit is the norm, God does sometimes lead people to be the exceptions. 

The ascetic community of Affile

That he does not suggest this in the case of St Benedict perhaps points to an alternative explanation, namely that the saint in fact did serve his apprenticeship, in the ascetic community based at Affile that he went to after he left Rome.  Affile is around 50 miles from Rome - the Church of St Peter, which dates from the sixth century though later remodelled, there is pictured below.  St Gregory comments:

"Benedict having now given over the school, with a resolute mind to lead his life in the wilderness: his nurse alone, which did tenderly love him, would not by any means give him over. Coming, therefore, to a place called Enfide [Affile] and remaining there in the church of St. Peter, in the company of other virtuous men, which for charity lived in that place...."

The town of Affile seems to have been a much more significant community at this time then now, but nothing is known of the particular group of ascetics St Benedict joined.  However it is clear that Italy at the time was full of monastic communities of all kinds.  Not all followed strict Rules; nor was the presence of servants uncommon. 

The Rule, in chapter one, provides a thoroughly disparaging commentary on the state of many of these monastic communities;  St Gregory on the other hand suggests in Book I of the Dialogues that "there be many such holy men now living; for though they work not the like miracles, yet for all that, may they be as virtuous and as holy." 

First Miracle

Though St Gregory goes on to say that holiness does not necessarily reside in the performance of miracles, nonetheless, St Benedict's own first recorded miracle - performed, like Our Lord's first miracle at Cana in response to the desire to avoid someone else being publicly shamed - perhaps presents to us a proof of his acquisition of a high degree of virtue even at this relatively early stage in his life:

"...it fell so out that his nurse borrowed of the neighbours a sieve to make clean wheat, which being left negligently upon the table, by chance it was broken in two pieces: whereupon she fell pitifully a-weeping, because she had borrowed it. The devout and religious youth Benedict, seeing his nurse so lamenting, moved with compassion, took away with him both the pieces of the sieve, and with tears fell to his prayers; and after he had done, rising up he found it so whole, that the place could not be seen where before it was broken; and coming straight to his nurse, and comforting her with good words, he delivered her the sieve safe and sound: which miracle was known to all the inhabitants thereabout, and so much admired, that the townsmen, for a perpetual memory, did hang it up at the church door, to the end that not only men then living, but also their posterity might understand, how greatly God's grace did work with him upon his first renouncing of the world. The sieve continued there many years after, even to these very troubles of the Lombards, where it did hang over the church door."

And to read the next part of this series, go here.

Novena to St Benedict Day 2 (March 13): St Benedict of Rome

So picking up from the first part of this series, throughout the early Middle Ages, St Benedict was generally viewed as Roman abbot, probably as a result of St Gregory the Great's efforts.  St Gregory relates that though St Benedict was born in Norcia, he studied in Rome (the house he may have lived in, which was owned by his parents, is pictured above).  St Gregory says that he was:

"...brought up at Rome in the study of humanity. But for as much as he saw many by reason of such learning to fall to dissolute and lewd life, he drew back his foot, which he had as it were now set forth into the world, lest, entering too far in acquaintance therewith, he likewise might have fallen into that dangerous and godless gulf: wherefore, giving over his book, and forsaking his father's house and wealth, with a resolute 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, instructed with learned ignorance, and furnished with unlearned wisdom."

The collapse of Rome

Rome in St Benedict's time was in a sorry state.  At the height of the Empire, its population had been over a million people.  By 450 AD that had been reduced to 500,000.  By 500 AD epidemics, floods and war had reduced this to around 100,000.

It was also a time of great political tensions: in 493, when Benedict was thirteen, the Arian Ostrogoth Theodoric conquered Italy.

The old system of classical education was still in place, as the work of Boethius, born the same year as Benedict, 480, attests.  But it was in the process of collapse in the face of the inability of cities to pay for the system of tutors it required, and the continuing tension between the classical tradition of training in rhetoric on the one hand; and the Christian claim to be a philosophy in its own right, with its focus on the study of Scripture and the Fathers on the other. 

The tension is illustrated in the approaches of Benedict's two contemporaries Boethius and Cassiodorus: Boethius worked to preserve the study of Greek, attempting a synthesis of the Graeco-Roman heritage and Christianity, but ending up imprisoned for his efforts on suspicion of collusion with the Eastern Empire; Cassiodorus (b circa 485) on the other hand, though not rejecting altogether the use of classical works, saw the Fathers as the Christian answer to the classical oeuvre, and tried (unsuccessfully) to found a Christian University in Rome to preserve Christianized versions of the classical tools of grammar for the purpose of the study of Scripture. 

St Gregory's description of St Benedict's 'unlearned wisdom', which does not mean unlearned in modern terms, but rather not fully trained in the classical curriculum, suggests that he was in the Scripture as philosophy camp.  And there were good reasons for this given the association of the classics with a lingering attachment to paganism.

Paganism and immorality

Historian Peter Brown argues that the old Senatorial aristocracy maintained Rome as a kind of theme park celebrating its pre-Christian glory. 

In 495, for example, the pope was horrified when, despite his repeated warnings, a group of (nominally Christian) Roman senators insisted on organising the annual pagan lupercalia ceremonies to 'cleanse' the city and appease the pagan gods after a string of natural disasters. 

Was it the debate over this, and perhaps pressure to join the gang of well-born supposedly Christian youths ("the young wolves"), who ran naked through the streets of Rome, that made St Benedict flee? 

Whether it was that year or later that the saint fled, the incident certainly illustrates the immorality and tensions that might have contributed to St Benedict's need to flee the city in order to save his soul.

You can find the novena prayer to St Benedict here.

And you can read the next part of this series on the Life of St Benedict as told by St Gregory the Great here.

A note on the date of the Feast of St Benedict...

In the Benedictine calendar, there are three feasts of St Benedict - his death (March 21, Class I); the translation of his relics (July 11, Class II); and the Illation of the relics of St Benedict (December 4, generally suppressed and now celebrated only in a few monasteries).

In the Roman Extraordinary Form calendar, only the first of these is celebrated (as a third class feast).

And of course in Lent (as is the case this year), it is reduced to a commemoration.

In the Ordinary Form, his feast is celebrated on July 11, presumably to avoid the potential clash with Lent (although in fact it is a solemnity in Europe and many other places).