Chapter 73
Consequently, it is the latter zeal that the monks should culti vate with the most ardent love; that is, they should anticipate one another in mutual reverence (cf. Rom. xii, 10). Let them bear with one another's faults, whether corporal or spiritual, with the utmost patience. Let them vie with one another in obedience. No one should strive for the things that are more profitable for himself but rather for those that are useful to others;1 they should fear God for love of him;2 and they should revere their abbot with sincere and humble affection. They should prize nothing whatever higher than Christ, who (we pray) will lead us all unto life everlasting.
EPILOGUE /
SEVENTY-THIRD CHAPTER
Not every Observance of Righteousness is laid down in this Rule We have, however, written this Rule, in order that through its observance in monasteries we may know that (in keeping with our profession) we have attained some degree of progress in the pursuit of virtue and a beginning of monastic life.
In addition to this, he who is aiming at a high standard of religious conduct1 will find it in the teachings of the holy patri archs (and prophets), the observance of which will lead him to the heights of perfection. For which page or which utterance of objective, namely, an exemplification of the ideal Church of Christ. This good zeal—perhaps it would be more precise to say this laudable ambition as opposed to an evil ambition—"is a passion or power of the soul, a restlessly unsatisfied press ing outward, but directed towards a good and proper goal" (F. Renner).
1 Experience has demonstrated that there is no weakness or vice that so menaces the very foundations of monastic life as this cult of the "ego," this inordinate or unbridled pursuit and glorification of self. It is the direct antithesis of that re nunciation which one promises at his profession. Consequently, this 72nd chapter of the Holy Rule points to the conquest of the "ego" and shows the monk how to overcome all self-seeking by concentrating his attention upon the true and happy medium around which his entire monastic life and conduct should revolve.
2 Perhaps the following reading—though it seems to be contrary to the best manu scripts—should be preferred: "They should practice the charity of fraternal affec tion with an unselfish love; they should fear God. etc.
' The expression, "a high standard of religious conduct" (honestas morurn) and "a beginning of the monastic life," signify virtually the same thing. In the first phrase,
an inspired character in either the Old or the New Testament is not the truest standard for this human life? Or which book of the holy Catholic Fathers does not loudly proclaim how we are to go most directly back to our Creator? And again, the "Con ferences of the Monastic Fathers," their "Institutes," their
"Hagiographies," but also the "Rule" of our Holy Father Basil, what else are they if not working implements in the acquisition of virtues for good and obedient cenobites?2 We bad, slothful, and negligent monks should blush for shame.3
Whoever you are, then, who are hastening towards the heaven ly fatherland, with the help of Christ4 fulfill this least of Rules for beginners; then you will reach those greater heights of doct rine and virtue which we have spoken of above. Amen. Here the Rule ends.
Excursus 1.
Meaning of Monachism according to the Holy Rule.— The real, or final, objective of the Holy Rule, towards which all its many and varied ordinances are directed, is not, strictly speaking, obedience, or humility, or taciturnity, or the Work of God, that is, prayer, or monastic discipline, but a realization cherished by every monastic community that the final fulfillment will take place in the "heavenly fatherland." The Rule, of course, takes for granted the predominant idea is that the monk has attained a moral righteousness that be fits his state and is conformable to his vocation as a cenobite; while the latter implies that the monk, that is, the cenobite, has made at least a satisfactory start on the way to monastic perfection. St. Benedict wrote his Rule for beginners on that way, not for saints, in other words, not for the "perfect ones" (cf. chaps, i & lxxxiii).
In this Rule he wanted to place before his monks an attainable degree of righteous ness and monastic virtue befitting them as neophytes, a degree, namely, that he could and had a right to exact of them as "beginners." Of course, it was only a "beginning" in the monastic life and a start on the way of virtue. The Holy Rule expatiates ever with reserve on the "heights" (that is, the topmost peak of the monastic ideal (cf. end of chap, vii & chap, lxxiii) of perfection). By this he in no way intended to dispense his monks from striving for those heights. But he also understood the basic importance of a good beginning in the pursuit of holiness and moral righteousness. As we have said, the objective of his Rule was to help his monks attain the degree of perfection proper to their state as cenobites. In any case, from the two expressions it becomes clear how closely allied are the two ex pressions, mores (pursuit of virtue) and conversatio (way of life), (cf. chapter lviii,
Excursus I).
2 From the previous page—In genuine humility, St. Benedict alludes to the two great masters of the monastic life, St. Basil and St. John Cassian.
3 From the previous page—St. Benedict marvels constantly at the virtuous life and asceticism of the old monks, with whom he feels so deeply in sympathy.
4 From the previous page—In this epilogue, as in the prologue, our Holy Father give expression again to his admiration for the manly and vigorous, though humble, dispositions of the monasticism that preceded him.
that there is a distinction between this earthly monastic community, which, as we have said (chap, iii, Excursus III), should be an exemplification of the Church of Christ in miniature and the perfect condition of its fulfillment here after.) The way to this fulfillment—and how often St. Benedict speaks of that way—this final fulfillment, let us repeat, is by way of this earthly religious in stitution. And the more perfectly this earthy monastic institute, this monastic
Church of Christ is realized and exemplified on earth, the more certainly will its completion and fulfillment be safeguarded and ensured in the "heavenly fatherland," in "the Lord's Tabernacle" (prologue), and in his kingdom, that is, in the "glory of everlasting life" (chap. v). That is the fixed and irremovable objective, of which the Rule speaks again and again. Its preliminary aim was, as has been said, the most perfect exemplification possible of the monastic
Church of Christ through a religious community.
The Holy Rule has no separate treatise on the monastic community as such. In the 71st and in the 72nd chapters, however, St. Benedict pictures for us briefly and in a concrete way his concept of such a community and how it is to be realized. And he does devote several extensive sections to the ab bot, the visible head of the community (cf. chaps, ii, xxviii, & lxiv). The over powering position of the abbot derives from the fundamental fact that he represents Christ in the monastery. The great eminence of his dignity, which, like everything else in the Rule, is at one and the same time a gift of grace and the result of personal achievement, is likewise never a too secure or a too in alienable possession. For it imposes upon the abbot every day new tasks and responsibilities. How often does not the Holy Rule speak of the account he must one day render to the Lord? The Lord himself is the prototype of the ideal abbot. When the abbot does not pattern his rule upon that of his model, he becomes a tyrant (cf. chap, xxvii). He is the head, the very soul of the community. He is the father, teacher, educator, judge, shepherd, (spiritual) physician, and ruler in the monastery. The Rule does not conceive of this in any exclusive sense, as if no animating or inspiring influence could at all emanate from the monks themselves. It was St. Benedict who wrote that pithy sentence: "The Lord often reveals to a junior which is the better thing to do"
(cf. chap. iii). It is one of the tasks of the abbot to make use of these revela tions or inspirations of his monks for the advancement and growth of the household.
The basic attitude of the monk is one of humble, silent obedience (cf. v-vii). This obedience, in proportion to one's degree of perfection, is the at titude of a vassal, a wage-earner, or a child. The Holy Rule emphasizes ra ther strongly the motives inspired by fear and the hope of reward. One may not minimize the importance of this fact or try to explain it away. Of course, the greater the degree of unselfishness, self-sacrificing love, and readiness for service prevailing in the monastic Church, the greater will be its degree of perfection (cf. chap, lxxii). And this means that the abbot must to that extent
(that humbly self-sacrificing love) deal with his monks, the monks with their
abbot, and the monks with one another. Only then will the title "Father Ab bot" (Abba Pater), with which the monks address their abbot, begin to attain its fulfillment. At this level of perfection, too, will the Holy Spirit of the Lord have enlarged and filled the hearts of all the brotherhood. Here, again, the Holy Rule speaks with great reserve of the final happiness and complete fulfillment of the monastic body. St. Benedict knew only too well how frequently and how disastrously the human frailties of his monks could retard the realization of his lofty ideal and bring about its further postponement.
The Rule regards the monk primarily as a social being and not as an iso lated personality. According to St. Benedict, monastic life is essentially a life in common, a living together. He provided no private rooms, no individual cells, but only common living quarters. Prayer, manual labor, in fact, all the doings of the monks, whether by day or by night, were to be essentially com mon activities. Common prayer was indeed the first and foremost but not the only assignment ("work") of the corporate body.
The personality of the individual is not done away with by the Rule. It is rather benefitted and developed by living in a community. While interpret ing the provisions of that Rule, however, one must be careful not to stress too strongly the meaning and worth of the individual personality. That would mean injecting modern ideas into it (these ideas, of course, were long needed and long coming to fruition in their application to the generality of men. The translator) But we must never forget that, according to the Holy Rule, the monk has voluntarily renounced his "ego," in order to tie himself to the brotherhood in humble obedience, not to get his "ego" back again and then pamper it. Above all, we must guard against reading into the text of the Rule those cultural and humanistic ideals the pursuit of which St. Benedict's abbeys have taken up in the course of the centuries. The Holy Rule as such is so thoroughly aligned with its monastic objective, that is, so completely oriented in the direction of its eternal goal, that it was little concerned with merely worldly or cultural interests.
A real monastic community, that is, an exemplary living together is an achievement; indeed, it is also a product of grace, and as such it is at one and the same time the task of the abbot and of the monks as a body. Everyone in the community is responsible for the success of the monastic Church.
In this respect, St. Augustine expressed himself more soulfully, more in geniously, and more enthusiastically than St. Benedict. Essentially, however, they were of one mind; for both of them the basic objective of all monastic rules and ordinances was a most perfectly possible claustral life in common, the best possible exemplification of the monastic Church of Christ.
Excursus II.
The literal Observance of the Rule.—Every modern Benedictine Congrega tion or branch of the Benedictine family, by means of statutes, declarations, or charter, has altered, supplemented, or adapted the letter of the Rule to the conditions currently prevailing in the region where it lives and labors. When
the question arises whether a literal observance of the Holy Rule is still pos sible in this day and age, we must make some definite distinctions. In the first place, such keeping to the letter of the Rule has been rendered immensely more difficult or quite impossible, through the circumstance that the vast majority of the monks in our time have been ordained to the priesthood, and have had to devote themselves more and more exclusively to activities of a mental and spiritual nature. And because, for example, study and research, the care of souls, education, and missionary labors, etc., have occupied so much of their time, thus directing the sphere of their activities towards those mental and spiritual interests, that circumstance has also resulted in an aband onment or modification of their former interest in manual labor. Consequent ly, a monk's ordination to the priesthood has become in our time the crown ing point of his monastic training. His education in the philosophical and theo logical sciences, rather than his training in the theory and practice of monastic asceticism, has been thrust far to the forefront. Naturally, this has demanded as prerequisites preliminary courses in most of the humanities. At this time, on account of his predominantly clerical training, which necessarily takes the monk on to the priesthood, genuine Benedictine monasticism has become con fined to a very limited circle of educated Christians.
Should one wish to make a vocation to Benedictine monasticism acessible to a wider circle of Christians, as it was in St. Benedict's time, one would have to dispense, so far as the letter of the Rule is concerned, with the priestly order for the great majority of an abbey's monks. And this would entail, alongside our Benedictine clerical abbeys, a reawakening of the original cloisters of lay-monks to a new life adapted to our times. In that event, a literal observance of the Rule would be possibile, though certain definite ob stacles would have to be overcome and a few hurdles have to be surmounted.
Also, the religious training of the monks would no longer be of a philosophical and theological character but almost exclusively one of an ascetic and mon astic nature. Most probably, too, the common prayer, or the divine office, would have to be chanted in the vernacular, as in St. Benedict's time. Further more, the Sacrifice of the Mass for the community on Sundays and weekdays respectively would have to be celebrated by a priest-monk of the house (or by an outside priest). The order of the day would also have to be patterned after the plan laid down in the Rule; that is, the hours of prayer, spiritual reading, and manual labor would have to be minutely regulated. And if the com munity has no adequate and dependable income for its temporal support, this would have to be provided for by its own labor, of one kind or another. Above all, as in the Rule, there would arise the question as to the character of the labor that would make it possible to lead a common life, first of all, a life of common prayer—consequently, not so much labor in the province of agricul ture, unless it can be taken care of by hired help, or, perhaps, the kind of lab or at which the latest time-and labor-saving machinery could be employed.
And since the care of souls, studies, lectures, etc., concern only the priest-
monk, such sources of outside influence as might lure him away from his monastery would all be absent from the life of the lay-monk.
In theory, then, a literal observance of the Holy Rule is still possible in our time. In practice, too, it is possible that again today, as in the days of St.
Benedict, Benedictine monasticism can be made available to a wider circle of Christians eager and zealous for the better part. Yet this Benedictine mon asticism will not be initiated by a coterie of mediocre and inexperienced men, but by a limited group of saintly and dedicated individuals, to whom the Holy
Spirit will give the courage, the humility, and the high enthusiasm to execute their heavy task and open up new sources of energy in the Church. It can hardly be doubted that in the midst of an extrovert-world, ever given to look ing for material results and earthly values, a humble, obedient lay-monachism, which is, in the best sense of the words, world-fleeing and dedicated to pray er, contemplation, and unpretentious labor, has a fully justifiable place. The priest-monk will constantly be called upon for the care of souls and other apostolic labors, while the lay-monk, under the benevolent watchfulness of Holy Church, will be able to live his monastic life wholly in line with the letter of the Rule.
DIE REGEL ST. BENEDIKTS
von P. Basilius Steidle
LITERATUR-VERZEICHNIS
(Bibliography)
ABBREVIATIONS
BM — Benediktinische Monatsschrift. Beuron (Benedictine Monthly, Beuron).
SM — Studien und Mitteilungen zur Geschichte des Benediktinerordens und seiner Zweige, Munchen (Studies and Con tributions towards a History of the Benedictine Order and its Branches).
ZKT — Zeitschrift fur katholische Theologie, Innsbruck (Cath olic Theology Periodical, Innsbruck).
Festchr. Beur. — Zeugnis des Geistes. Gabe zum BenedictusJubilaum 547-1947. Dargeboten von der Erzabtei Beuron
1947. (Witness of the Spirit. A Festal Offering from the Archabbey of Beuron 1947, on the Occasion of the Bene dictine Jubilee, 547-1947.) Festschr. Beur. Kongr — Vir Dei Benedictus. Eine Festgabe zum
1400. Todestag des hi. Benedikt. Dargeboten von Monchen der Beuroner Kongregation 1947. (A Festive Contribution from the Monks of the Beuronese Congregation on the Fourteenhundredth Anniversary of the Death of St. Bene dict, 1947.) Festschr. Beur. Kongr. — Vir Dei Benedictus. Eine Festgabe zum 1400. Todestag des hi. Benedikt. Dargeboten von
Monchen der Beuroner Kongregation 1947. (A Festive Contribution from the Monks of the Beuronese Congrega tion on the Fourteenhundredth Anniversary of the Death of St. Benedict, 1947.)
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— Das Inselkloster Lerin und die Regel St.
Benedikts (in: BM 1951 S. 376-387).
— "Selige und gluckiiche Insel Lerin" (in: BM 1952 S. 219-229; Predigt 236 des hi. Casarius).
— Dominici schola servitii (in: BM 1952, Heft 9-10).
— Chalcedon und das alte Monchtum (in: BM
1951 S. 471-479).
— Das uberzeitliche Ephesus (in: BM 1931 S.
105 bis 113).
— Heilige Vaterschaft (in: BM 1932 S. 215226); Abba Vater (in: BM 1934 S. 89-101).
— Abbas/Tyrapnus. Zur Abtsidee der Regel St. Benedikts (in: BM 1948 S. 325-348).
— Gemeinschaft im Heiligen Geist (in: BM
1948 S. 3-9).
— Das Lachen im alten Monchtum (in: BM
1939 S. 271-280).
— Psalmus directaneus (in: BM 1952 S. 235237).
— Die Tranen ein mystisches Problem im alten Monchtum (in: BM 1938 S. 181-187).
— Pro modo conversationis (in: BM 1952 S.
53 f).
— Uns will scheinen, dass die HI. Regel den Pfortner an die zwei dem Pfortnerdienst eigentumlichen Pflichten aufmerksam machen will: Bescheid zu geben und zu empfangen
(da ist das "Reden" bereits eingeschlossen) und an der Pforte zu sein. Die ortliche Bestandigkeit ist ein grosses Anliegen der
HI. Regel (vgl. Kap. 1 u. 67).
— Parrhesia-praesumptio in der Klosterregel G. Origenes 1827 S. 342 ff.
St. Benedikts (in: Festschr. Beur S. 44-61).
THOMASIUS,
Textgeschichte der Regula S. Benedicti, 2.
Aufl. hg. von H. Plenkers 1910 (in: Abhandlungen der Bayr. Akademie der Wiss. Philosoph.-philologische und hist. Klasse. 25.
Band 2. Abhandlung). Das Werk enthalt alle cassines. und karoling. Texte.
TRAUBE, L.
URS VON BALTHASAR, H. Origens. Geist und Feuer 1951 S. 19 ff.
— a. a, O. S. 21 f.
VAGAGGINI. C.
La posizione di S. Benedetto nella questione semipelagiana (in: Studia Anselmiana 18-
19 (1947) S. 17-83).
VILLER, M. - RAHNER, K.
Aszese und Mystik in der Vaterzeit 1939 S.
110-121. a. a. O. S. 216 ff (Messalianismus).
Das Vollkommenheitsideal des Origenes 1931 S. 22 ff.
VOLKER, W.
Der klosterliche Haushalt des hi. Benedikt (in: Festschr. St. Ottil. S. 77-102).
WAGNER, A.
Die benediktinische Discretio (in: Festschr.
St. Ottil. S. 195-212).
WALTER, H.
Discretio. Zur Bedeutungsgeschichte (in:
SM 1940 S. 21-28).
WIDNMANN, J.
Der "mussige" Pfortner (in: SM 1951 S. 816): Der Verf. will zeigen, dass St. Benedikt
Den Pfortner mahne, beim Reden mit den Gasten "keine Umschweife zu machen".
WIMMER, A.
Em Sendebrief eines agyptischen Klostervorstehers (in: Jahrbuch fur das Bistum Mainz. Festschr. Dr. Albert Stohr 1950 S.
310-313).
— Brief vom 12. 3. 1951 (Ubersetzung der
WOLJA ER1CHSEN
koptischen Texte der Abte Besa und Schenute von Atripe).
Conversatio morum (in: SM 1939 S. 69112).
WURMSEER, N.
Das Monchtum des hi. Augustinus 1950 S.
104 ff.
— a. a. O. S. 219.
ZLMKELLER, A.
Abba 82 Abba Christus 84, 94, 96 Abba Father 77, 82, 84, 86, et alibi Abbey, (see Monastery) Abbot 3, 77, 84, 86, 240, 269, 275 Abbot as a Prelate 275, 278 Acedia 18,102,220 Acolytes 143 Admittance of new
Benedictine peace 231, 232 Benedictines 43, 45 Besa, Abbot 245 et alibi Bishop 265, 270, 271, 272 Blesilla, (Paula's daughter) 73 Bondservant 26, 62, 95 et alibi Boredom, (see Acedia) Boys and youths 193 Bread 206 members 241, 245 Admonition of superiors 99, 101 Advent 147 Advice 89 Agape 125 to 128 Agatho 16 Agriculture 219 Aged, the 204 Allelujas 140, 147 Ambrose St 72 Ambrosian, (see Hymns) Amma 84, 118 Amma Synkletika 16 Ammonius, the tall 135 Amor 124, 128, 129 Anchorites, (see Hermits) Antiphons 140 Antony, St. Hermit 7, 14, 16, 65 Apatheia 12 Appolonius 175 Apostolate, the 264, 266 Archimandrite, (Abbot) 21 Arians, (see Heresies) Arian Kings 24 Arles, Synod of 69 Arrogance, (see Pride) Arsenius 16, 67, 70, 119 Ascension 147 Ascent to God, etc. 12, 13, 114, 122 Asceticism 12, 27 Ascetics, (of primitive Church) 9 Augustine, St. 9, 22, 24, 30, 32, 76 Caeserius, St. 31, 49 Canonical Hours (see prayer period) Cantor 141 Capital sins (seven) 25 Capital vices (eight) 25 Cappadocia 19 Capraria 71 Care of souls (see Apostolate) Cari/as, (see Agape) Carolingians 2 Cassian 25, 26, 63, 129, 150, 153 . Brotherhood (see Monastery) 163, 183, 250 Cassiodorus 52 Cellerar 194 Cells 51 Cenobite 18, 63 Cenobitism 22 Chalcedon 68, 74 Chants of the Holy Rule 140 Chapter, (see Monastic Council) Charity, (see Agape) Charlemagne 2 Chastity, (see Virginity) Children 204 Choir 142 order in choir 143 Choir Canons of St. Augustine 25 Choir stalls, (see Benches) 141, 143 Choral Chants, (see Chants) 140 Christ 6, 26, 57, 60, 82, 85 107,
Christians 147 Chrystom, St. John 25, 71, 72 Church of Christ, The et alibi 20 Church, The Primitive 2, 9, 63, 95 Church of Martyrs, (see Ascetics) Circumcelliones 65 Cistercians 44 Clement, Pope 10 Clausura, (see Enclosure) Clerics, (see Priests) Cloister, (see Monastery) 97, 130, 135, 182, 249, 266, 278 Backgrounds of the Rule 4, 5, 7, 9 Baptism, Second, (see Profession) Basil, St. 9, 19, 21, 47, 67, 71, 135, 152, 171, 182, 248, 287.
Baths 201 Beds & Bedding 177, 236 Benches 141, 143 Benedict, St. 1, 9, 21, 26, 48 et alibi Benedict of Aniane 43
Clothes 235 Clothing (see Profession) Coenobium, (see Monastery) Columban, St. 25
Communion, (see Holy Eucharist) Community, (see Monastery) Compline 151
Discretion 272-275 Disobedience
Divine Office 161-167 Donatus, Bp. of Besacon
Doxology, The
Drink, (see Wine) Eagerness, (see Zeal) Earnestness, (see Zeal) Easter
Eating 104, 194 Egypt 14, 16 Enclosure 19, 57 Epiphany
Eremites, (see Hermits) Eros 124, 126 Estates
Eucharist, The 169, 200 Eugippus
Eulogia
Eunapius
Evagrius Ponticus 12, 26, 71 Evensong, (see Vespers) Excommunication, (penal discipline) Fasting, (also see Lent) 104, 138 Fathers, (Church) 9, 69 et alibi Fathers, (Desert) 21 et alibi Father, Spiritual 1 188 et alibi Faustus, Abbot
Fear of Death, (see Death) Fear of the Lord 107, 120 Food, (see Meals) Foreman, (see Deans) Forty Days, (see Lent) France
Fructuosus, Bishop
Fulgentius, Bishop
Galenus
Gallic Monasticism
Gardens 215, 280 Gnosticism
God, (see Triune God) Good Works
Grace in general, (see Agape) Gravity 178, 216 Gregory St. I 1, 24 St. of Nyssa
of Nazianzen
St. of Tours
Guests 226, 228 Gyrovagues
Habit, Monastic 237, 238 Habit of Virtue
Number of Psalms 158 Composition of the Rule 26 Compunction of heart 167,190 Conscience, Cases of 88 Consecration, (see Profession) Contemplation 60 Conversatio morum 254, 256 Conversio, (see Conversatio) Cooks 227 Copts and Coptics 14 Cowl 238 Cuculla 238 Cultural attitude 69 Culture 219 Cynicism 10 Cyril, St. of Alexandria 74 Cyril of Scytopolis 21 Deans 176 Death 97 Decius, Emperor 67 Decorum at Prayer 160 Defending another in Cloister 283 Demons 14, 60 Devil, (see St. Antony & Guests) Dialogues, (St. Gregory I) 1 Dilectio 124, 128 Dinner 209 Diocletian, Emperor 67 Discipline, Penal 179, 189, 190, 191 Excommunication 183, 214, 215 Hermits, with the 179 Pachomius 181 Schenute 182 Basil, St. 182
Augustine, St. 183
Cassian, St. John 183 Holy Rule, with the 183 The Judge 184 The Transgressions 184 The Regular Discipline 184 Private Reprimand 185 Public Reprimand 185 Minor Excommunication 185 Major Excommunication 186 Expulsion 186
Lerins, Abbey of 27, 149 Lessons at Divine Office 139, 140 Letters and Gifts 234 Libanius 71 Litany 141 Lives of the Fathers 15 et alibi Macarius 16, 76, 104 Mani 67 Manual Crafts 240 Manual Labor 138, 216, 219 Manuscripts, Early 34 et alibi Marcionists 10 Marseilles 28 et alibi Martin, St. of Tours 23 et alibi Mass, the 157 Matins 131, 139
74, 75, 121, 122
Hadrumentum Hegumen, Abbot Hell Hemina Heresies
Hermits 14, 46, 65, 66, 134, 179 Historia Lausiaca 18 Historia Monachorum 17 History of Monks 17 Honoratus, St. Abbot 28 Hope, Virtue of 107 Horsiesi, Abbot 57 Humility, Virtue of 13, 122, 123 Humility, lo degrees of 115, 118 Hymna 139 Impossible charges 281 Innocent I, Pope 25 Institutes 25 et alibi Introit 142 Isidore 71, 143 Isis 67 Islam 24 Italy 24 Jerome, St. 71, 149, et alibi Jesus, (see Christ) Joannes, Abbot 163, et alibi John, Abbot 29 Judgment 81 Juridical Status of Monast. 67, 69 Justin, St. 229
Justinian, Emperor 50 Kiss of Peace 226, 229 Kitchen of the Abbot 227 Kitchen servers, (see Weekly Serv.) Koinobion 19, 63, 97 Ladder of Humility, (see Humility) Ladder to heaven 114, 122 Landed Estates, (see Estates) Lauds 132, 145, 150 Arians Eutychianism Messalianism Nestorianism Pelagianism On Feast days 138, 147 In Summer 137 On Sundays 144 In Winter 145 No. of Psalms on occasion 139 Matutini, (see Lauds) Maur, St., Congregation 2 Meals 206 Outside the Cloister 224 Meal times 206. 209
Measure of Excommunication 189 Measure of Personal Needs 198 Meat, the eating of 207, 210 Melania, the Elder 135, 164 Melotis 238 Mesopotamia 14 Middle Ages, The 25 et alibi Milan 149 et alibi Militant service 63 Minster 63 Missa, (end of Prayer service) 157 Monastery 2, 19, 28, 55, 63. 95, Origins 67 Shadows over Old Monst. 73
Monasticism, Eastern 13, 21, 25 Monks, (also Hermits) 63, 91 et alibi Montanists 10 Montecassino 1, 35, et alibi Murmuring 198 Naples 24 Naturalism, (see Abba Father) Neo-Platonism 12 Neo-Pythagoreanism 12 131, 186, 196, 198, 268, 285 Monastic Church (see Monastery) Monasticism 2, 22, 43 On Sundays 145 On Weekdays 146 No. of Psalms each day 146 Laughter 105, 168 Lauras 21 Lay-Brothers 95 Legacies 119 Lenten Observance 221-223
Pelagianism, (see Heresies) Pericope, (Gospel) 145 Peter, (Deacon) 1 Petronax, Abbot 35, 43 Philo of Alexandria 67 Philosophers, Christian) 238 Philosophers, (Pagan) 11, 71 Philosophers, (Christian) 238 Philosophy, (Pagan) 11 Pierius 135 Pilgrim Monks 263 Pilgrims, General 227 Plan of the Cloister, (Layout) 225 Pneumatikoi, (see Messalianism) Poimen, Abbot 16, 119 Ponticianus 22 Porter of the Monastery 279 Portugal 25 Poverty 197 Prayer, (see Qualities of) Prayer, Common, (see D. Office) Prayer, Periods, 8, 148 Prayer, Private 150 Precedence, (see rank in Cloister) Premonstratensions 25 Presumption 284 Pride 122 Priest-Monk 68, 174, 264, 265 Priests and Clerics 264 Prime, Office of 150 Nestorianism, (see Heresies) Night Office, (see Matins) Night Watches (see Matins) Nile, Lower 17 Nile, Upper 17 Nilus, Abbot 71 Nones, the Office of 151 No. of Psalms 158 Nonnus 268 Novice Master, the 242 Novices, the 242 Disposal of Possessions 245 Novitiate, the 242-245 Nuns 10, 16, 24, 268 Nygren, Anders 125, 126 Obedience 57, 110, 111, 254, 284 Oblates in St. Benedict's time 94 Oblates in our time 260, 262 Offertory, the 142 Old Men, (see the Aged) Opus Dei, (see "The work of God'') Orange, the Synod of 130 Oratory, the 224 et alibi Order of the Day 134 et alibi with St. Augustine 135 St. Basil 135 Lenten Order 137 St. Pachomius 134 Summer Order 137 Sundays & Feast days 138 Winter Order 136 Order of the Psalms No. of Psalms 157 Primitive Church, (see Church) Prior, The 276, 278 Procurator, (see Cellerar) Profession of Monk 245 Compline 158 Lauds 150 Matins 149, 159 Nones 159 Prime 159 Sext 159 Tierce 1 Vespers 159 Osiris 67 Ownership, Private 196 Pachomius 18-20 et alibi Palestine 17 Palladius 18 et alibi Pambo, Abbot 16 Paschal Forty Days, (see Lent) 222 Pater Noster 146 Paula, St. (Widow) 73 Paul Wamefried (Deacon) 33-4 254 Peace, (see Benedictine Peace) Peace, (see Kiss of Peace) Consecration as a Monk 257 Formula of Profession 247 History of Profession 247 Property of Monastery, (tools) 196 Provost, (see Prior) Psalms 139 Piety, etc. (evoked by Ps.) 154 Pseudo-Dionisius 63 Punishment, (see Penal Disc.) Chastisement Qualities of Prayer 166 Rank in the Cloister 267 Reader at Table ,(see Table R.) Reading 138 Readmittance to the Order 193 Reckoning of Time, (see Time) Recollection 105
Remedies, (see 8 Vices) Serfs
Renunciation, (see Profession) Seriousness, (see Gravity) Responsories
Service in Kitchen & Ref.
Reverence at Prayer
Sext
Rome
No. of Psalms
Rufinus 47, 71, 162 et alibi Shoes 235, 239 Rule, The Holy Sick Brethren, The 201-203 Commentaries & translations 36 Silence 112 et alibi Literal Observance of H R
Nocturnal Silence
Meaning of Monasticism
■ Signals for the Work of God
Rule of Beginners 26 et alibi Silvanus, Abbot 85, 119 Rule, The Holy Sisoes, Abbot
Composition
Slave, (see Bondservant) Language
Sleep
Layout, (see Plan of H R) Soldier of Christ 26, 57 Manuscripts
Songs of Art
Style
Souls, Care of (see Apostolate) Text
Spain
Translations 4, 37 Spiritual Father 13, 188 Rules, Other Stability 63, 250 Augustine, St. (of) 41, 48 et alibi Stephanus
Basil, St. 19, 47, 287 Stoicism
Caesarius, St.
24, 49 Storeroom
Columban, St.
Strangers, (see Guests) Donatus, Bishop
Striking a Brother
Fructuosus, St.
Style of the Rule, (see Rule) Lerins Abbey 27, 41 Sulpicius Severus
Master, of the 31, 41 Supranaturalism, (see Abba Father) Pachomius, St.
Symbolism of Canonical Hours Smaller Rules, other
Compline
Rutilius Namatianus
Lauds
Sabas, Abbot 21, 64 Matins
Sacramental confession
Nones
Sacramental Penance
Sext
Sadness, (see Acedia) Prime (actual sunrise)
Sarabaites
Tierce
Salvian
Vespers
Sardinia
Symeon, Bishop
Satisfaction for Faults
Synergismus
Sayings of Fathers, (see Verba Sen.) Syria 14, et alibi Scetis, Desert of
Table, (see Meals) Schenute, Abbot 182, 245, et alibi Table Prayers, (see Tardiness) Schola 141, 143 Table Reader
School of Lord's Service 62, 95 Taciturnity
School of Perfection
Tardiness School for Beginners
At Divine Office
School of Virtue, (7th Ch.)
At Meals
Selfwill, (see Obedience) Tears 168, 169 Selflove, (see Humility) Ten Commandments
Semipelagianism
Theodore, Abbot 279, et alibi Senpectae
Theodoret of Cyrus, Bishop
Serapis
Theodosius, Emperor
Theophilus, Bishop 113 Tierce 151
Vessels, (see Tools) Vices, Eight Prinicpal 102, 123 Vigils, (see Matins) Virgines 10 Virginity 9, 106 Visitations 102 Vitae Patrum 16, et alibi Vows 251 Waiters at Table, (see Weekly Serv.) Washing of Feet & Hands 199, 233 Weekly Servers, (see Kitchen) Willibald, St. 43
Will of God, The 88 Wine, The use of 208 Work, (see Manual Labor) Work for God, The 163 Work of God, The 141 Works, Good 102 Youths, (see Boys) Zeal 285 No. of Psalms 157 Time, Ancient & Modern 132 Times of Prayer, (see P. Periods) Tools, (see Cellerar) Travel 224, 280 Treves 22 Trinity, (see Triune God) Triune God 120 Tyranny 191 Tyrant 272, et alibi Uniqueness of Holy Rule 46, 56 Utensils, (see Kitchen Servers) Vagabond Monks (see also Monks) Valentine, Emperor 67 Valerian, Emperor 67 Vandals 24 Verba Seniorum 15, et alibi Vespers 151 No. of Psalms 159
DATE DUE GAYLORD
PRINTED IN U S A .
-3 03
DATE DUE DC 10 77 88.^1 0 * '88
GAYLORD
PRINTED IN U S A.
The "i,h
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B43 St3 Benedictus, Saint, abbot of Monte Cassino The rule of St. Benedict: a commentary by B. Steidle DATE
ISSUED TO
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271.1