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Lesson 4: Monastic Beginnings. . . . . St. Benedict of Nursia
St. Benedict (detail of Crucifixion) by Fra Angelico. 1441-42. Fresco 550 x 950 cm. In Convento di San Marco, Florence. Photo is in the public domain. The need for a Benedict had become obvious by the fifth century. The customs and practices of the desert did not adapt easily to European culture and climate, although the monks did get off to a good start. Continental Europe had “first contact” with desert monks when St. Athanasius visited Rome in 340, accompanied by two monks who were disciples of St. Anthony. Later, when the Vita Antonii by Athanasius was published, the concept inspired many to try and imitate the solitaries. Rufinius wrote his Historia Monachorum in Aegypto in response to a request from monks in Jerusalem, and from there it made its way to the continent. Many Italian would-be monks and nuns (St. Jerome, St. Paula, and others) moved to the Near East, where the weather was more suited to austerities. In Gaul (modern France) St. Martin of Tours made a home in the wilderness. Although only two miles from [Tours] the spot was so retired that Martin found there the solitude of a hermit. His cell was a hut of wood, and round it his disciples, who soon numbered eighty, dwelt in caves and huts. . . . So rapidly did [this Antonian form of monasticism] spread that, at St. Martin’s funeral, two thousand monks were present. (“Monasticism, Western,” Cath. Ency. http://www.newadvent.org/cathen/10472a.h...Martin had already established a monastery at Liguge near Poitiers in or about the year 360. The monastery of Lerins was established about the same time, and drew John Cassian from Egypt to teach the ways of the desert. His works, loosely translated as The Institutes and The Conferences, were highly prized by St. Benedict of Nursia and influenced St. Patrick during his time at Lerins. When Patrick came to Ireland, he found monasticism had preceded him. The first Christian monasteries [in Ireland] were merely settlements where the Christians lived together – priests and laity, men, women, and children alike – as a kind of religious clan. (Ibid.)Patrick was sent to minister to “the Scots [Irish] believing in Christ,” and found those “Scots” in monastic settlements. Irish monasticism sprang from the Irish Catholics themselves; it did not look to Egypt or Gaul for models, but were later influenced by them. I cannot find any details about this native monasticism, such as their religious practices, what they did in common, etc., but I like the idea of communal Christian living. Monastic practices seem to come naturally to those devoted to Christ and desiring to imitate him. Egypt, Ireland or Gaul, ascetic or familial, eremetic or cenobatic, the impetus to worship God “in truth and in Spirit” springs naturally from the Christian heart. And, as a human endeavor, it can go astray and need reformation. This need was apparent to Benedict of Nursia, and he responded with a Rule that made holiness possible for anyone in any walk of life. Athletes, even spiritual athletes, thrive on competition. When monks competed against themselves, striving to bring the flesh into submission, there was always the danger of “overdoing it.” St. Teresa of Avila cautioned her nuns against “ruining your health” with excesses. Even in her day (the sixteenth century) medical help was uncertain. For the monks in the fourth century who lived in extreme isolation, with bad water and harsh climate, austerities could be crippling. Even worse was the potential for competing against other monks. Macarius of Alexandria went to a monastery to see the austerities practiced by the monks. Did one stand up all night in prayer? Macarius had to stand and sleep upright for a week. Did the monks abstain from cooked food during Lent? Macarius went for seven years without cooked food. Finally, the monks prevailed upon their abbot to get rid of Macarius. The abbot went to him, apologized for the exasperation of his monks, praised Macarius’ efforts, and asked him to leave, since, “we have all been sufficiently edified by your good works.” Instead of subjecting the flesh to Christ, Macarius used it as a means for pride, or so thought the monks. Instead of rejoicing at the excellence of another, the monks became resentful and envious, or so thought Macarius. Both sides lost the spirit of brotherly love which enfolds and protects the Christian family. It is possible that Benedict had heard of that incident, but Benedict was most concerned about other problems in European monasticism. In the beginning of his Rule, St. Benedict classified monks into four categories:
Thus he gives his monks good and ample food. He permits them to drink wine. He secures a sufficient period of unbroken sleep. His idea was evidently to set up a standard that could and should be attained by all the monks of a monastery, leaving it to individual inspiration to essay greater austerities if the need of these were felt by anyone. On the other hand, . . . he requires a greater degree of seclusion than St. Basil had done. So far as possible all connexion [sic] with the world outside the monastery is to be avoided. If any monk be compelled by duty to go beyond the monastery enclosure, he is forbidden on his return to speak of what he has seen or heard. . . . It is true that guests from without are to be received and entertained, but only certain monks specially chosen for the purpose may hold intercourse with them. (“Monasticism,Western,” Cath. Ency. www.newadvent.org/cathen/10472a.htm)In addition to their vows of Poverty, Chastity, and Obedience, Benedict required his monks to take a vow of Stability. Like the monks under St. Basil’s rule, they were “wedded” to the monastery and could not forsake her for another. They could not run away from problems or personality conflicts by moving from one community to another. They knew what was expected of them, for all was detailed in Benedict’s Rule. Conflicts and problems would be handled by the abbot, who assumed the role of father to his monastic family. The abbot was also governed by the Rule and was answerable to God for the salvation of his monks. The brethren would be called to council and advise the abbot on important matters. The Rule goes into great detail in describing the everyday life in the abbey and directs the monks on the virtues most important to a monk and a good Christian. Ten chapters regulate the saying of Divine Office, the “work of God” (opus Dei) which is the special charism of the Benedictines, and is to take precedence over any other work. The Divine Office is basic to consecrated life; all religious and priests are required to recite it. Divine Office or an abbreviated (Breviary) form consists of hymns, psalms, canticles from the Old and New Testaments, a reading from Scripture, and prayers. There are only two official prayers of the Church: the most holy sacrifice of the Mass, and Divine Office. It is the voice of the Church, praising her Divine Bridegroom and interceding for the needs of their children. It flows with love, emotion, solicitude and sound advice from the heart of the Church to sanctify the heart of man and adorn his hours with sublime adoration. It is recited seven times a day and once at night: Matins, Lauds, Prime, Terce, Sext, None, Vespers and Compline. Each hour is different, and there are special Offices for major Feasts (Christmas, Easter, Holy Days of Obligation, etc.) and Memorials observed by religious communities (feasts of St. Francis of Assisi, St. Dominic, etc.) As arranged by St. Benedict, it contained all 150 Psalms, to be recited during the course of one week. “This cannot be a hardship,” St. Benedict noted. “After all, the desert fathers were accustomed to recite all 150 Psalms every day.” [Paraphrase of comment found in the Rule]. The monks usually recite in choir: that is, with two sides alternately reciting each strophe. Cloistered orders recite all of the hours according to schedules set up in their Rules; diocesan priests, non-enclosed religious, tertiaries and lay persons are permitted to recite the Breviary, which has Morning, Evening and Night Prayers. Historically, Divine Office (also called Liturgy of the Hours) is as old as the Church and came from the Jewish custom of praying at the third, sixth, ninth and midnight hours (Terce, Sext, None, Compline). The Acts of the Apostles shows the apostles and early Christians praying specifically at those times. Today, at every moment of every day, around the globe, a sacrifice of praise ascends from Earth to God the Father. The Mystical Body of Christ and with Christ and through Christ offers thanksgiving, adoration, propitiation and petition for the good of all mankind. As described in the "General Instructions of the Liturgy of the Hours," It is the prayer of the Church with Christ and to Christ.Thank you, St. Benedict! |
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