Saturday is a class I feast, so the Lenten day is only commemorated.
Friday, March 18, 2011
March 19: St Joseph, Spouse of the Blessed Virgin Mary, Class I
Saturday is a class I feast, so the Lenten day is only commemorated.
Novena to St Benedict Day 7: Monte Cassino
My last post on the Life of St Benedict focused on the persecution of the saint by a neighbouring priest, Florentius.
The decision to leave Subiaco
When the priest shifted his efforts from attacking the saint personally, to tactics that endangered the souls of his monks, St Benedict, after first reorganizing his fledgling congregation to take account of his absence, decided to leave Subiaco, ostensibly in the interests of protecting his monks:
"...fearing the danger which thereby might ensue to his younger monks, and considering that all this was done only for the persecuting of himself, he gave place to envy; and therefore, after he had for those abbeys and oratories which he had there built appointed governors, and left some under their charge, himself, in the company of a few monks, removed to another place."
Shortly after the saint set off however, the envious Fr Florentius suddenly died:
"And thus the man of God, upon humility, gave place to the other's malice; but yet almighty God of justice did severely punish [Florentius'] wickedness. For when the foresaid Priest, being in his chamber, understood of the departure of holy Benedict, and was very glad of that news, behold (the whole house besides continuing safe and sound) that chamber alone in which he was, fell down, and so killed him..."
St Maurus, who had been left behind at Subiaco at this stage, sought to recall St Benedict, but the saint refused to return, appalled at St Maurus' attitude to the death of his enemy:
"...which strange accident the holy man's disciple Maurus understanding, straightways sent him word, he being as yet scarce ten miles off, desiring him to return again, because the Priest that did persecute him was slain; which thing when Benedict heard, he was passing sorrowful, and lamented much: both because his enemy died in such sort, and also for that one of his monks rejoiced thereat; and therefore he gave him penance, for that, sending such news, he presumed to rejoice at his enemy's death."
A providential move to Monte Cassino
So St Benedict proceeded on to Montecassino (the modern monastery is pictured above), some 80 miles from Rome and Subiaco. The engraving below shows the Monastery as it would have appeared to Dom Mabillon and his companions when they visited the monastery in 1685.
Pope Benedict XVI, in a General Audience, has explained that the decision to move to Monte Cassino clearly had a providential dimension, reflecting God's plan for the spread of the Order:
"In the year 529, Benedict left Subiaco and settled in Monte Cassino. Some have explained this move as an escape from the intrigues of an envious local cleric.
However, this attempt at an explanation hardly proved convincing since the latter's sudden death did not induce Benedict to return (II Dialogues, 8). In fact, this decision was called for because he had entered a new phase of inner maturity and monastic experience.
According to Gregory the Great, Benedict's exodus from the remote Valley of the Anio to Monte Cassio - a plateau dominating the vast surrounding plain which can be seen from afar - has a symbolic character: a hidden monastic life has its own raison d'être but a monastery also has its public purpose in the life of the Church and of society, and it must give visibility to the faith as a force of life.
Indeed, when Benedict's earthly life ended on 21 March 547, he bequeathed with his Rule and the Benedictine family he founded a heritage that bore fruit in the passing centuries and is still bearing fruit throughout the world."
Don't forget to say the novena prayer to be found with the first post of this series on the life of St Benedict. And you can find the next post in the series here.
March 18: St Cyril of Jerusalem, Memorial
St Cyril (313-386) was bishop of Jerusalem and is a doctor of the Church. He suffered numerous exiles in the face of the debilitating debates of the Arian heresy. Today he is best known for his Catechetical Lectures.
Pope Benedict XVI gave a General Audience on the saint in 2007:
"Our attention today is focused on St Cyril of Jerusalem. His life is woven of two dimensions: on the one hand, pastoral care, and on the other, his involvement, in spite of himself, in the heated controversies that were then tormenting the Church of the East.
Cyril was born at or near Jerusalem in 315 A.D. He received an excellent literary education which formed the basis of his ecclesiastical culture, centred on study of the Bible. He was ordained a priest by Bishop Maximus.
When this Bishop died or was deposed in 348, Cyril was ordained a Bishop by Acacius, the influential Metropolitan of Caesarea in Palestine, a philo-Arian who must have been under the impression that in Cyril he had an ally; so as a result Cyril was suspected of having obtained his episcopal appointment by making concessions to Arianism.
Actually, Cyril very soon came into conflict with Acacius, not only in the field of doctrine but also in that of jurisdiction, because he claimed his own See to be autonomous from the Metropolitan See of Caesarea.
Cyril was exiled three times within the course of approximately 20 years: the first time was in 357, after being deposed by a Synod of Jerusalem; followed by a second exile in 360, instigated by Acacius; and finally, in 367, by a third exile - his longest, which lasted 11 years - by the philo-Arian Emperor Valens.
It was only in 378, after the Emperor's death, that Cyril could definitively resume possession of his See and restore unity and peace to his faithful.
Some sources of that time cast doubt on his orthodoxy, whereas other equally ancient sources come out strongly in his favour. The most authoritative of them is the Synodal Letter of 382 that followed the Second Ecumenical Council of Constantinople (381), in which Cyril had played an important part.
In this Letter addressed to the Roman Pontiff, the Eastern Bishops officially recognized Cyril's flawless orthodoxy, the legitimacy of his episcopal ordination and the merits of his pastoral service, which ended with his death in 387.
Of Cyril's writings, 24 famous catecheses have been preserved, which he delivered as Bishop in about 350.
Introduced by a Procatechesis of welcome, the first 18 of these are addressed to catechumens or candidates for illumination (photizomenoi) [candidates for Baptism]; they were delivered in the Basilica of the Holy Sepulchre. Each of the first ones (nn. 1-5) respectively treat the prerequisites for Baptism, conversion from pagan morals, the Sacrament of Baptism, the 10 dogmatic truths contained in the Creed or Symbol of the faith.
The next catecheses (nn. 6-18) form an "ongoing catechesis" on the Jerusalem Creed in anti-Arian tones.
Of the last five so-called "mystagogical catecheses", the first two develop a commentary on the rites of Baptism and the last three focus on the Chrism, the Body and Blood of Christ and the Eucharistic Liturgy. They include an explanation of the Our Father (Oratio dominica).
This forms the basis of a process of initiation to prayer which develops on a par with the initiation to the three Sacraments of Baptism, Confirmation and the Eucharist.
The basis of his instruction on the Christian faith also served to play a polemic role against pagans, Judaeo Christians and Manicheans. The argument was based on the fulfilment of the Old Testament promises, in a language rich in imagery.
Catechesis marked an important moment in the broader context of the whole life - particularly liturgical - of the Christian community, in whose maternal womb the gestation of the future faithful took place, accompanied by prayer and the witness of the brethren.
Taken as a whole, Cyril's homilies form a systematic catechesis on the Christian's rebirth through Baptism.
He tells the catechumen: "You have been caught in the nets of the Church (cf. Mt 13: 47). Be taken alive, therefore; do not escape for it is Jesus who is fishing for you, not in order to kill you but to resurrect you after death. Indeed, you must die and rise again (cf. Rom 6: 11, 14).... Die to your sins and live to righteousness from this very day" (Procatechesis, 5).
From the doctrinal viewpoint, Cyril commented on the Jerusalem Creed with recourse to the typology of the Scriptures in a "symphonic" relationship between the two Testaments, arriving at Christ, the centre of the universe.
The typology was to be described decisively by Augustine of Hippo: "In the Old Testament there is a veiling of the New, and in the New Testament there is a revealing of the Old" (De catechizandis rudibus 4, 8).
As for the moral catechesis, it is anchored in deep unity to the doctrinal catechesis: the dogma progressively descends in souls who are thus urged to transform their pagan behaviour on the basis of new life in Christ, a gift of Baptism.
The "mystagogical" catechesis, lastly, marked the summit of the instruction that Cyril imparted, no longer to catechumens but to the newly baptized or neophytes during Easter week. He led them to discover the mysteries still hidden in the baptismal rites of the Easter Vigil.
Enlightened by the light of a deeper faith by virtue of Baptism, the neophytes were at last able to understand these mysteries better, having celebrated their rites.
Especially with neophytes of Greek origin, Cyril made use of the faculty of sight which they found congenial. It was the passage from the rite to the mystery that made the most of the psychological effect of amazement, as well as the experience of Easter night.
Here is a text that explains the mystery of Baptism: "You descended three times into the water, and ascended again, suggesting by a symbol the three days burial of Christ, imitating Our Saviour who spent three days and three nights in the heart of the earth (cf. Mt 12: 40). Celebrating the first emersion in water you recall the first day passed by Christ in the sepulchre; with the first immersion you confessed the first night passed in the sepulchre: for as he who is in the night no longer sees, but he who is in the day remains in the light, so in the descent, as in the night, you saw nothing, but in ascending again you were as in the day. And at the self-same moment you were both dying and being born; and that water of salvation was at once your grave and your mother.... For you... the time to die goes hand in hand with the time to be born: one and the same time effected both of these events" (cf. Second Mystagogical Catechesis, n. 4).
The mystery to be understood is God's plan, which is brought about through Christ's saving actions in the Church.
In turn, the mystagogical dimension is accompanied by the dimension of symbols which express the spiritual experience they "explode". Thus, Cyril's catechesis, on the basis of the three elements described - doctrinal, moral and lastly, mystagogical - proves to be a global catechesis in the Spirit.
The mystagogical dimension brings about the synthesis of the two former dimensions, orienting them to the sacramental celebration in which the salvation of the whole human person takes place.
In short, this is an integral catechesis which, involving body, soul and spirit - remains emblematic for the catechetical formation of Christians today."
Thursday, March 17, 2011
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.
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)
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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.
Wednesday, March 16, 2011
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.
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.
Tuesday, March 15, 2011
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.
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.
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