Venerable Benedict (Benedict) of Nursia, abbot

Western monasticism has demanded reform since its inception. The fact is that many monks deviated from the Commandments of God, leading an idle and depraved life. Saint Benedict rebelled against this.

He retired to live in a cave and gathered 12 monks around him and introduced a special order charter, which was distinguished by its severity.

Benedictines must work physically, be sure to attend divine services, and engage in science. Their charter, over time, became a model for all monasteries in Western Europe.

Saint Benedict of Nursia - reformer of Western monasticism

Saint Benedict, or Benedict of Nursia, is a reformer of Western European monasticism. He opposed the idle and inactive life of monks in monasteries.

The saint called for monks to engage in physical labor, be sure to attend divine services, and patronize science and the arts.

By the way, the name Benedict means “blessed” in Latin.

Fra Angelico, St. Benedict of Nursia, fragment of a fresco from the monastery of St. Mark. Florence. Saint Benedict founded the first monastic order in Western Europe - the Benedictines

Symbol of the Benedictine monastic order

Benedict of Nuria, as he is also called in Orthodoxy, founded the first monastic order in Western Europe - the Benedictines - on Mount Cassino in 529. He was distinguished by strict regulations.

This charter later spread throughout Europe. In the Catholic Church he is recognized as the patron saint of Europe.

The Orthodox Church has recognized the saint as a venerable saint and honors him under the name of Saint Benedict.

Reverence

The Life of Saint Benedict was written by Saint Gregory the Great, Bishop of Rome. Although Gregory was only three years old when the monk died, Abbot Constantine, who became Benedict’s successor, like three other abbots, all former disciples of the saint, shared with the saint what they had personally witnessed. While in the Orthodox East the Rule of Benedict was not particularly widespread, being based on widespread Eastern models and monastic life, for Western Europe the “Rule” of Benedict was the fundamental monastic scripture, over time adopted in many monasteries.

The relics of Saint Benedict rested in the monastery he founded, remaining there even after its destruction at the end of the century. Only in the second half of the 7th century were they transferred to the Fleury monastery in France.

After monastic orders began to take shape among Roman Catholicism, the monks who followed this rule separated into the “Benedictine Order.” Nowadays, a whole series of Roman Catholic and Protestant orders and communities that claim succession and fidelity to the saint’s charter can be called “Benedictines.”

Benedict of Nursia was born into a noble Roman family, but decided to become a hermit

You can learn about the life of Saint Benedict from the “Dialogues” of Saint Gregory the Great, Pope of Rome, as well as from his book “Conversations”.

In addition, the Holy Rule was written to the saints for the monastic order and monasteries he created. From it you can also learn some details of the saint’s life.

St. Scholasticism of Nursia. Icon. Venerable Scholastica is the twin sister of Saint Benedict. She helped him in everything and was his student

The saint comes from the city of Nursia, in Southern Italy. That is why he is called Benedict of Nursia.

There is an unconfirmed legend that he comes from a noble family of Anitsii.

In addition to Benedict, they also had a daughter, Scholastica of Nursia. She is his twin, his student and assistant. She was canonized.

Saint Scholastica of Nursia is the twin sister and helper of Saint Benedict.

The saint's parents were small farmers from a noble patrician family. There is information that young Benedict, together with his sister, already in their youth led a righteous lifestyle.

When he was sent to Rome at 14 to study fine arts, he became disillusioned with his peers in the capital. The fact is that they indulged in vice and empty entertainment.

Cave of St. Benedict. Subiaco, Italy. Here the saint lived as a hermit for three years with the blessing of Saint Roman.

That is why the young man joined a group of pious people, escaping from Rome.

Initially, he began to live in solitude in the village of Affedi near the Church of St. Apostle Peter. Later the guy met the hermit Saint Roman.

It was he who tonsured him as a monk and pointed out a cave suitable for life in the mountains near Subiaco. The cave was located forty kilometers from Rome. An artificial lake splashed nearby on the Anio River.

Excerpt characterizing Benedict of Nursia

After dinner, everyone in the Rostov family set about packing their things and preparing for departure with enthusiastic haste. The old count, suddenly getting down to business, continued walking from the yard to the house and back after dinner, stupidly shouting at the hurrying people and hurrying them even more. Petya gave orders in the yard. Sonya did not know what to do under the influence of the count’s contradictory orders, and was completely at a loss. People ran around the rooms and courtyard, shouting, arguing and making noise. Natasha, with her characteristic passion in everything, suddenly also got down to business. At first, her intervention in the bedtime business was met with disbelief. Everyone expected a joke from her and did not want to listen to her; but she persistently and passionately demanded obedience, became angry, almost cried that they did not listen to her, and finally achieved that they believed in her. Her first feat, which cost her enormous effort and gave her power, was laying carpets. The count had expensive gobelins and Persian carpets in his house. When Natasha got down to business, there were two open drawers in the hall: one almost filled to the top with porcelain, the other with carpets. There was still a lot of porcelain laid out on the tables and everything was still being brought from the pantry. It was necessary to start a new, third box, and people followed it. “Sonya, wait, we’ll arrange everything like this,” Natasha said. “You can’t, young lady, we already tried,” said the barmaid. - No, wait, please. – And Natasha began to take out dishes and plates wrapped in paper from the drawer. “The dishes should be here, in the carpets,” she said. “And God forbid that the carpets be spread out into three boxes,” said the barman. - Yes, wait, please. – And Natasha quickly, deftly began to take it apart. “It’s not necessary,” she said about Kyiv plates, “yes, it’s for carpets,” she said about Saxon dishes. - Leave it alone, Natasha; “Okay, that’s enough, we’ll put him to bed,” Sonya said reproachfully. - Eh, young lady! - said the butler. But Natasha didn’t give up, threw out all the things and quickly started packing again, deciding that there was no need to take the bad home carpets and extra dishes at all. When everything was taken out, they began to put it away again. And indeed, having thrown out almost everything cheap, what was not worth taking with us, everything valuable was put into two boxes. Only the lid of the carpet box did not close. It was possible to take out a few things, but Natasha wanted to insist on her own. She stacked, rearranged, pressed, forced the barman and Petya, whom she carried along with her into the work of packing, to press the lid and made desperate efforts herself. “Come on, Natasha,” Sonya told her. “I see you’re right, but take out the top one.” “I don’t want to,” Natasha shouted, holding her loose hair over her sweaty face with one hand and pressing the carpets with the other. - Yes, press, Petka, press! Vasilich, press! - she shouted. The carpets pressed and the lid closed. Natasha, clapping her hands, squealed with joy, and tears flowed from her eyes. But it only lasted for a second. She immediately set to work on another matter, and they completely believed her, and the count was not angry when they told him that Natalya Ilyinishna had canceled his order, and the servants came to Natasha to ask: should the cart be tied up or not and is it sufficiently imposed? The matter progressed thanks to Natasha’s orders: unnecessary things were left behind and the most expensive ones were packed in the closest possible way. But no matter how hard all the people worked, by late night not everything could be packed. The Countess fell asleep, and the Count, postponing his departure until the morning, went to bed. Sonya and Natasha slept without undressing in the sofa room. That night, another wounded man was transported through Povarskaya, and Mavra Kuzminishna, who was standing at the gate, turned him towards the Rostovs. This wounded man, according to Mavra Kuzminishna, was a very significant person. He was carried in a carriage, completely covered with an apron and with the top down. An old man, a venerable valet, sat on the box with the cab driver. A doctor and two soldiers were riding in the cart behind. - Come to us, please. The gentlemen are leaving, the whole house is empty,” said the old woman, turning to the old servant. “Well,” answered the valet, sighing, “and we can’t get you there with tea!” We have our own house in Moscow, but it’s far away, and no one lives. “You are welcome to us, our gentlemen have a lot of everything, please,” said Mavra Kuzminishna. - Are they very unhealthy? – she added. The valet waved his hand. - Don’t bring tea! You need to ask the doctor. - And the valet got off the box and approached the cart. “Okay,” said the doctor. The valet went up to the carriage again, looked into it, shook his head, ordered the coachman to turn into the yard and stopped next to Mavra Kuzminishna. - Lord Jesus Christ! - she said. Mavra Kuzminishna offered to carry the wounded man into the house. “The gentlemen won’t say anything...” she said. But it was necessary to avoid climbing the stairs, and therefore the wounded man was carried into the outbuilding and laid in the former room of m me Schoss. The wounded man was Prince Andrei Bolkonsky. The last day of Moscow has arrived. It was clear, cheerful autumn weather. It was Sunday. As on ordinary Sundays, mass was announced in all churches. No one, it seemed, could yet understand what awaited Moscow. Only two indicators of the state of society expressed the situation in which Moscow was: the mob, that is, the class of poor people, and the prices of objects. Factory workers, courtyard workers and peasants in a huge crowd, which included officials, seminarians, and nobles, went out to the Three Mountains early in the morning. Having stood there and not waiting for Rostopchin and making sure that Moscow would be surrendered, this crowd scattered throughout Moscow, into drinking houses and taverns. Prices that day also indicated the state of affairs. The prices for weapons, for gold, for carts and horses kept rising, and the prices for pieces of paper and for city things kept going down, so that in the middle of the day there were cases when the cabbies took out expensive goods, like cloth, for nothing, and for a peasant's horse paid five hundred rubles; furniture, mirrors, bronzes were given away for free. In the sedate and old Rostov house, the disintegration of previous living conditions was expressed very weakly. The only thing about people was that three people from a huge courtyard disappeared that night; but nothing was stolen; and in relation to the prices of things, it turned out that the thirty carts that came from the villages were enormous wealth, which many envied and for which the Rostovs were offered huge amounts of money. Not only were they offering huge sums of money for these carts, but from the evening and early morning of September 1st, orderlies and servants sent from the wounded officers came to the Rostovs’ yard, and the wounded themselves, who were placed with the Rostovs and in neighboring houses, were dragged along, and begged the Rostovs’ people to take care of that they be given carts to leave Moscow. The butler, to whom such requests were addressed, although he felt sorry for the wounded, resolutely refused, saying that he would not even dare to report this to the count. No matter how pitiful the remaining wounded were, it was obvious that if they gave up one cart, there was no reason not to give up the other, and give up everything and their crews. Thirty carts could not save all the wounded, and in the general disaster it was impossible not to think about yourself and your family. This is what the butler thought for his master. Waking up on the morning of the 1st, Count Ilya Andreich quietly left the bedroom so as not to wake up the countess who had just fallen asleep in the morning, and in his purple silk robe he went out onto the porch. The carts, tied up, stood in the yard. Carriages stood at the porch. The butler stood at the entrance, talking with the old orderly and the young, pale officer with his arm tied. The butler, seeing the count, made a significant and stern sign to the officer and orderly to leave. - Well, is everything ready, Vasilich? - said the count, rubbing his bald head and looking good-naturedly at the officer and orderly and nodding his head to them. (The Count loved new faces.) - At least harness it now, Your Excellency. - Well, that’s great, the countess will wake up, and God bless you! What are you doing, gentlemen? – he turned to the officer. - In my house? – The officer moved closer. His pale face suddenly flushed with bright color. - Count, do me a favor, let me... for God's sake... take refuge somewhere on your carts. Here I have nothing with me... I’m in the cart... it doesn’t matter... - Before the officer had time to finish, the orderly turned to the count with the same request for his master. - A! “Yes, yes, yes,” the count spoke hastily. - I'm very, very happy. Vasilich, you give orders, well, to clear one or two carts, well... well... what is needed... - the count said in some vague expressions, ordering something. But at the same moment, the officer’s ardent expression of gratitude already cemented what he had ordered. The count looked around him: in the courtyard, at the gate, in the window of the outbuilding, the wounded and orderlies could be seen. They all looked at the count and moved towards the porch. - Please, your Excellency, to the gallery: what do you order about the paintings? - said the butler. And the count entered the house with him, repeating his order not to refuse the wounded who asked to go. “Well, well, we can put something together,” he added in a quiet, mysterious voice, as if afraid that someone would hear him. At nine o'clock the countess woke up, and Matryona Timofeevna, her former maid, who served as chief of gendarmes in relation to the countess, came to report to her former young lady that Marya Karlovna was very offended and that the young ladies' summer dresses could not stay here. When the countess questioned why m me Schoss was offended, it was revealed that her chest had been removed from the cart and all the carts were being untied - they were removing the goods and taking with them the wounded, whom the count, in his simplicity, ordered to be taken with him. The Countess ordered to ask for her husband. – What is it, my friend, I hear things are being removed again? - You know, ma chere, I wanted to tell you this... ma chere countess... an officer came to me, asking me to give several carts for the wounded. After all, this is all a gainful business; But think about what it’s like for them to stay!.. Really, in our yard, we invited them ourselves, there are officers here. You know, I think, right, ma chere, here, ma chere... let them take them... what's the rush?.. - The Count timidly said this, as he always said when it came to money. The Countess was already accustomed to this tone, which always preceded a task that ruined the children, like some kind of construction of a gallery, a greenhouse, arranging a home theater or music, and she was used to it and considered it her duty to always resist what was expressed in this timid tone. She assumed her obediently deplorable appearance and said to her husband: “Listen, Count, you’ve brought it to the point that they don’t give anything for the house, and now you want to destroy all of our children’s fortune.” After all, you yourself say that there is a hundred thousand worth of goods in the house. I, my friend, neither agree nor agree. Your will! The government is there for the wounded. They know. Look: across the street, at the Lopukhins’, they took everything away just three days ago. That's how people do it. We are the only fools. At least have pity on me, but on the children. The Count waved his hands and, without saying anything, left the room. - Dad! what are you talking about? - Natasha told him, following him into her mother’s room. - Nothing! What do you care? – the count said angrily. “No, I heard,” said Natasha. - Why doesn’t mummy want to? - What do you care? - the count shouted. Natasha went to the window and thought. “Daddy, Berg has come to see us,” she said, looking out the window. Berg, the Rostovs' son-in-law, was already a colonel with Vladimir and Anna around his neck and occupied the same calm and pleasant place as assistant chief of staff, assistant to the first section of the chief of staff of the second corps. On September 1, he returned from the army to Moscow. He had nothing to do in Moscow; but he noticed that everyone from the army asked to go to Moscow and did something there. He also considered it necessary to take time off for household and family matters. Berg, in his neat droshky on a pair of well-fed savrasenki, exactly the same as one prince had, drove up to his father-in-law’s house. He looked carefully into the yard at the carts and, entering the porch, took out a clean handkerchief and tied a knot. From the hall, Berg ran into the living room with a floating, impatient step and hugged the count, kissed the hands of Natasha and Sonya and hurriedly asked about his mother’s health. – How is your health now? Well, tell me,” said the count, “what about the troops?” Are they retreating or will there be another battle?

Having become a monk at the age of 20, Saint Benedict lived in a cave alone and in silence for three years.

When the young man became a monk, he was only 20 years old.

By this time, Scholastica had already become a nun. Saint Romanus called on Benedict to live in a cave for three years in solitude, obscurity and silence.

20 years

at this age Saint Benedict became a monk

He himself brought him bread, which he lowered on a rope into the cave.

Despite the fact that the saint did not maintain contact with people, shepherds accidentally found him in the mountains.

Many of them converted to Christianity. Having heard about the great ascetic, residents of the surrounding area began to come to him.

Temptation of Saint Benedict. 1587. Fitzwilliam Museum, Cambridge. During his hermitage in the cave of St. Benedict, he was visited by carnal temptation

During those three years while Benedict became a hermit, he became strong both in body and spirit.

For example, when a carnal temptation overtook him, the saint rushed into thickets of nettles and rosehips and rolled on the ground in them. These wounds cured him forever from such temptation.

The saint founded 12 monasteries

Over time, Saint Benedict became famous in the area around Rome. Many began to make pilgrimages to his cave.

In addition, the monks from Vicovaro, where the monastic community was located, persuaded him to lead their community. This happened after the death of the abbot.

Video: Venerable Benedict of Nursia.

At 3 minutes 52 seconds it says that the monks from Vicovaro, where the monastic community was located, persuaded the saint to lead their community.

Saint Benedict, abbot. Miniature. In the miniature, Saint Benedict is depicted with a poisoned cup, from which a snake peeks out. The snake is a symbol of poison

Saint Benedict led the monastic hostel in Vicovaro for a short time. The fact is that the community did not like the strict ideas about the life of monks that he had.

As a result, he returned to live in his cave, miraculously escaping death from poisoning.

The life of the saint says that he blessed a cup of poisoned wine at a meal, and it cracked. That is why a cracked cup or a cup with a snake is considered an attribute of this saint.

Monastery of St. Benedict. Subianco. Italy. A church was built over the saint's cave. Benedict returned to this cave after they tried to poison him in the monastic community of Vicovaro

Over time, Saint Benedict of Nursia developed a plan for reforming monastic life. He founded 12 monasteries from his disciples.

Each monastery had an abbot. Under Benedict, only new monks lived; in addition, he retained the right of general supervision over monastic communities.

Notes

1. [www.pravoslavie.ru/put/080327104746.htm Pravoslavie.ru]
2. [books.google.fr/books?id=wL_ZMgEACAAJ Le langage secret de la Renaissance: le symbolisme caché de l'art italien] / Richard Stemp. - National geographic France, 2012. - P. 108. - 224 p. — ISBN 9782822900003.
3. [www.orthodoxia.de/Benedikt-Gregor.htm St. Gregory the Dvoeslov. Interviews about the life of the Italian fathers and the immortality of the soul. Life of St. Benedict]
4. [www.pravenc.ru/text/150223.html Benedict of Nursia, Orthodox Encyclopedia]
5. Lev Karsavin
   [annales.info/evrope/small/msv.htm Monasticism in the Middle Ages]

The first official monastery in Western Europe was founded by Saint Benedict around 530.

Not everyone liked the saint’s strict requirements for monastic life. As a result, around 530, intrigue and envy of local monks and clergy forced Benedict of Nusria to move to the south.

He chose the Cassino area as his place of residence. Here he founded the famous monastery of Monte Cassino. It was later recognized as the first official monastery founded in Western Europe.

Benedictine monastery. Located at the top of Monte Cassino, in Cassino, Italy. Saint Benedict founded the Montecassis monastery, which lived according to the monastic rules he compiled

If previously monastic communities were created spontaneously and did not have their own organization, the saint changed this situation.

He replaced scattered monastic communities and settlements with a single monastery with a clear structure, charter and regulations.

The saint founded the Montecassis monastery, which he arranged according to the model familiar to us.

On the site of the previously standing pagan sanctuary of Apollo, he erected a chapel. The saint broke the statue of a pagan idol.

Local Ostrogoths converted to Christianity. The monastery became the center of learning and theology in Western Europe.

It houses a rich library of religious and secular texts. In addition, the monastery laid the foundation for the creation of the first monastic order in Europe - the Benedictines.

Saint icon

This is a fairly rare image. Many people advise keeping the icon in the home iconostasis, as it can bring prosperity and mutual understanding. Reading sacred texts in front of her with a lit candle will help you concentrate as much as possible on what is happening.

It wouldn’t hurt to familiarize yourself with his essay “The Charter.” This work tells us about the rules that existed then in religious circles.

God bless you!

You will also be interested in watching a video story about Saint Benedict:

Saint Benedict is buried with his sister in the same grave

The Lord honored Saint Benedict of Narsia for his special piety and asceticism. He gave him the ability to perform miracles.

For example, the saint resurrected a monk of his monastery who was crushed by a collapsed wall.

In addition, the Lord revealed to him the structure of the Universe, illuminating the sky with a bright ray during the day.

Saint Benedict resurrects a monk. Fresco. Chiostro degli Aransi. Florence Abbey

The founder of the Benedictine order foresaw his death, and therefore, six days before it, he ordered his grave to be prepared.

He died on March 21, 247 in the founded monastery of Monte Cassino.

21 March 247

Saint Benedict's death day

A few days earlier, his twin sister, Saint Scholastica of Nursia, died. Tradition says that they were buried in the same grave in the monastery church of John the Baptist.

According to legend, Saints Benedict and Scholastica of Nursia are buried in the same grave.

In Orthodoxy, the saint is revered under the name Benedict; in Catholicism, he is the heavenly patron of Europe.

The relics of Saint Benedict of Nursia were kept in the monastery of Monte Cassino, which he founded, until its destruction in the 6th century by the Lombards.

In the 7th year, part of the relics of the saint were transferred by Benedictine monks to the Florey monastery founded in France. Some of the relics returned back to Monte Cassino.

Icon with part of the relics of St. Benedict of Nursia in the monastery of St. Nicholas in Fort Myers. The relics of Saint Benedict (Benedict) are now kept in several monasteries in different countries

In our time, the relics of the saint are kept in the monastery he founded.

In addition, their particles can also be found in the Bavarian monastery of Venediktboern and the Florida St. Nicholas Monastery in Fort Myers.

The holy abbot is the heavenly patron of Europe. This title was awarded to him in 1964 by Pope Paul VI for the contribution that Benedictine monks made to the formation of Christian culture.

In Orthodoxy, his memory is revered under the name of Benedict on March 14 (27) during Lent. That is why it is combined with a service from the Lenten Triodion - a collection of three-song liturgical canons.

St. Benedict of Nursia. Icon. On the icons, Saint Benedict (Benedict) is depicted in black monastic robes. This is the color of the Benedictines

On the icons, Saint Benedict (Benedict) is depicted in black monastic robes. This is the color of the Benedictines. In addition, you can also find white robes of Camaldolean monks.

In his hands the saint usually holds the abbey's staff, the charter, rods for driving out demons, and a cracked cup as a symbol of an attempt to poison him.

They pray to Saint Benedict for safety from poison, destruction of superstition and devilish works, salvation from epidemics, chastity, and consolation of suffering in death.

BENEDICT OF NURSI

The charter consists of a prologue and 73 chapters; the last chapter is a kind of epilogue. Part of the work (prologue, entire chapters 1, 4-7) is devoted to theoretical issues of monastic life, in which the ascetic theology of V.N. is revealed; The other part contains practical instructions for organizing the internal life of the monastery. A distinctive feature of the Charter is the brevity and methodical nature of the rules presented.

V.N. emphasizes that his Charter is not some kind of absolute model covering all aspects of monastic life; it was written “for beginners” who want to acquire “purity of morals or show the beginnings of Christian piety” (Reg. 73). V.N. refers those striving to reach the heights of spiritual perfection to the “instructions (doctrinae) of the holy fathers” (Ibidem).

I. Ascetic teaching. In the prologue, written with a significant amount of poetry, V.N. says that he addresses this work to those who are ready to abandon their will and, taking up the weapon of obedience, join the fight for the sake of Christ. The monk is a “school of serving the Lord”: following the teachings of the Lord with faith until death, the monk, through patience, shares the suffering of Christ and thereby is honored with the inheritance of His Kingdom (Reg. Prologus).

V.N. examines various types of organization of monastic life: Cenobites living in one monastery according to a common charter; hermits, hermits; Sarabaites living together, but without common rules and abbot; girovagi, wandering monks. Considering the Cenobite type of monastic life “the most trustworthy” and addressing his Charter to it, V.N., like St. Cassian has a negative attitude towards the Sarabaites and Gyrovagi, calling them self-indulgent (Reg. 1).

Speaking about the ways to achieve the Kingdom of God, V.N. touches on the doctrine of Divine grace. At the same time, he quotes the Bible without delving into the problem of the preceding or concomitant action of grace, which was so hotly discussed during his life in Gaul (for example, Caesarea, Bishop Arelatsky, Faustus of Rhegium). For V.N. it is obvious that spiritual perfection and human salvation are impossible without the action of Divine grace: “those who fear the Lord” believe that the good in them does not come from themselves, but from God acting in them - “Not to us, Lord, not to us, but Give glory to Thy name" (Ps. 113.9) (Reg. Prologus).

The monk is led to the Kingdom of God by the acquisition of monastic virtues, or, as V.N. calls them, “the means of good deeds” (instrumenta bonorum operum - Reg. 4; cf.: Basil. Magn. Moral. reg. 10. 2; 72. 5). The 72-point list of virtues represents prescriptions and instructions borrowed from the texts of the Holy Scriptures. Scriptures. V.N. puts love for God and neighbor first: “Love the Lord with all your heart, with all your soul, with all your strength (Luke 10). Then his neighbor as himself” (Reg. 4; cf.: Basil. Magn. Asc. fus. 1; idem. Moral. reg. 3), nothing should be put before Christ (Reg. 72; cf.: Cypr. Carth. De orat. Dom. 15). Love for Christ on the part of man is a response to Christ’s love for man, a response to the action of Divine grace. Love for God is manifested in the desire to give Him gratitude, to glorify the name of God in every deed and action, to imitate Christ, including in enduring suffering (Reg. Prologus).

Obedience, silence and humility should play a special role in the life of a cenobitic monk. Obedience knows no grumbling or doubt; it is the most powerful weapon of a monk in the fight against passions (Reg. 5). Even if the task indicated by the mentor seems to the monk to be beyond his strength, he must carry it out, hoping for God’s help (Reg. 68). True obedience is considered by V.N. not as submission to someone else’s will, but rather as a voluntary union with it: the monk fulfills the command of his superior as his personal desire, for, by giving himself into obedience to the mentor, he thereby gives himself into obedience to God Himself. True obedience is not so much service as collaboration; it leads, therefore, to the unity of the will of the monk with the will of Christ (Reg. Prologus, 5). Obedience also has an important soteriological aspect: it returns a person separated from God by Adam’s disobedience to the Creator (Reg. Prologus).

Another weapon of the Cenobitic monk is silence (Reg. 6), with which concentration of the mind is achieved. V.N. prescribes diligent silence at all times, especially at night, when reading teachings (Reg. 42), at meals (Reg. 38).

The focus of V.N.’s entire ascetic theology is the fundamental principle of monastic life—humility (Reg. 7). The author of the Charter identifies 12 stages of humility: 1) constant remembrance of the commandments and “placing the fear of God before your eyes”; 2) rejection of one’s own will; 3) surrendering oneself to obedience to the ruler out of love for God; 4) calmly enduring hardships and suffering without looking for ways to get rid of them; 5) trusting oneself and all one’s thoughts to the abbot without embarrassment or hiding anything; 6) contentment with the meager, considering oneself the worst of all people, readiness for any work; 7) rooting in the heart the consciousness of one’s insignificance as a worthless slave; strict compliance with the instructions of the charter and monastic authorities; 9) remaining silent; 10) abstaining from laughter and all kinds of amusements; 11) the monk’s word should be quiet, meek and reasonable; 12) the formation of piety, penetrating not only the external behavior, but also the essence of the monk. Those who have passed through these degrees of humility acquire such love of God that it allows them to fulfill the commandments “without any labor, as if naturally, not out of fear of hell, but out of love for Christ” (Reg. 7). This love leads to complete harmony between the will and desire of the creature and the will of its Creator.

The path to acquiring monastic virtue is prayer, both general and private, distracting the soul and mind from created things and clinging them to God. V.N. exhorts the monks to pay attention to their prayers, so that the soul of the person praying is in complete agreement with the voice (Reg. 19). Prayer is a conversation with God, so it must be sincere and reverent (Reg. 20; cf. Basil. Magn. Asc. br. 201). An attentive mind finds soulful edification in prayer. Texts of the Holy The scriptures read during worship should accompany the monk in his daily activities: constantly be in the mind, be a subject of reflection. The term “meditation” (“reasoning”, Latin meditatio - Reg. 8, 48) for V.N. means attention to the texts of the Holy Scriptures being read. Scriptures, the meaning of which the monk accepts in his heart. Private prayer should be short but pure, done with a sense of humility and repentance, flowing from the inspiration of Divine grace (Reg. 20).

II. Worship. One of the features of the Rule is that it attaches great importance to community worship, which places V.N. at the center of monastic life and is defined by the concept of “the work of God” (opus Dei - Reg. 22). Other daily activities in the monastery only fill the intervals remaining between the hours of general prayer. Daily common psalmody is a duty assigned to all the brethren, while everyone has their own other obediences.

In the extant time, the text of the Rule describes in detail the organization of general monastic worship, which covers the night vigil (vigilia) and 7 daytime services: matins, 1, 3, 6, 9 hours, vespers and completorium (service before bedtime) (Reg. 16) . A distinctive feature of the Rule is the distribution of the reading of the Psalter among services, which must be read in its entirety within a week (Reg. 18). The Rule introduces various doxologies and hymns into monastic worship. The establishment of the completorium, which was not provided for in the addendum on prayers to the charter of the blessed one, goes back to V.N. Augustine, made by Alypius, bishop. Tagastas. Divine service of the Benedictine monks after. influenced the worship of the West. The Church as a whole (see Art. Orders of Monastic Rites).

The name of God, according to the Charter of V.N., must be glorified in all monastic obedience (Reg. 57; cf.: 1 Pet 4.11), but community worship is a purely chanting of praise to God. God's presence is especially felt in him (Reg. 19). General prayer has the advantage over private prayer that it is church prayer, in which the unity of the private efforts of those praying is manifested. By participating in general worship, a person finds himself in unity with the Universal Church. In several places (Reg. 27, 35) V.N. indicates that one of the goals of monastics is prayer for God's mercy for everyone. But not all monks have such great boldness, such strong private prayer. It is in communal worship that the voices of both the strong and weak in spirit come together, making prayer more effective. V.N. calls for common prayer for spiritually weak and sinned brothers as one of the most powerful means of their correction (Reg. 28). Public worship is also a manifestation of the virtue of humility. The monk must put aside all obediences and hasten to worship as soon as he hears the call to it, “nothing should be preferred to the work of God” (Reg. 43).

St. Benedict of Nursia heals a leper. Fragment of painting c. San Crisogono in Rome. 731–741 St. Benedict of Nursia heals a leper. Fragment of painting c. San Crisogono in Rome. 731–741

III. Organization of monastic life. 1. Chapters 2, 3, 60-66 are devoted to the principles of management of mon-rem. The monastery, according to V.N., is headed by a rector (abbot), elected by the entire monastic community. This position is for life. A candidate for abbot must be known for wisdom and virtue (Reg. 64). The charter does not require the candidate to have the priesthood. The abbot in the monastery “represents, as we believe, the face of Christ, therefore he should neither instill nor establish anything other than the commandments of the Lord... but every command of him... may it be the leaven of Divine truth in the souls of his disciples.” The abbot must teach by example rather than by word, to provide equal care to everyone regardless of person (Reg. 2), to remember that he will give an answer to his mentoring at the Last Judgment of God (Reg. 2, 3, 64, 65). In order to teach and instruct the brethren, the abbot himself must be trained in the law of God and the Holy. Scripture. He must govern the brethren with moderation and prudence, so that “he is loved rather than feared” (Reg. 64; cf. Basil. Magn. Asc. fus. 30). To resolve general important issues, the abbot gathers for council the entire community, and especially the elders (Reg. 3), who play a significant role in the monastery. If necessary, the elders or the abbot himself elect a preposite - an assistant to the abbot (Reg. 65). If the monastic community is too large, it is better to divide it into several. groups, placing at the head of each of them a dean to supervise discipline (Reg. 21). V.N. views, therefore, the abbot primarily as a spiritual mentor of the monks, rather than an administrator.

2. The priests are chosen by the abbot from among the brethren (Reg. 62); if a priest not from among the monks is accepted into the monastery, then only on the condition that he strictly adheres to the monastery charter (Reg. 60). Clerics are subject to the abbot's command, just like ordinary monks, with the only difference that they bless and perform the liturgy by order of the abbot and can take place not in order of entry into the monastery, but “higher, for the sake of the dignity of their lives” (Reg. 60, 62).

3. Acceptance into monasticism does not happen immediately. Anyone who comes to the monastery is tested under the supervision and guidance of an experienced elder. After a year, he takes monastic vows in writing and dresses in monastic robes. In addition to the vows of obedience, non-covetousness, and chastity known to the previous ascetic tradition, the Charter of V.N. prescribes a new one, the vow of constancy (stabilitas loci), the lifelong stay of a monk in one monastery (Reg. 58). A monk has no right to leave the gates of the monastery without the permission of the abbot (Reg. 67). The rule of constancy dictates the need for self-sufficiency of the community: water, a mill, a garden, a bakery, and workshops must be located within the monastery so that the monks do not need to leave it again (Reg. 66). The new vow played an important role in the subsequent formation of the West. monasticism: the monastery was fundamentally separated from the world, the monastic community received internal organization, the monastic economy developed, and the number of wandering monks decreased.

The one who has made the vows, in principle, remains internally free in their fulfillment: even “his former clothes are kept in tatters, so that if, at the instigation of the devil, he decides to leave the monastery, he will be cast out of them” (Reg. 58).

Anyone who joins the community renounces all his property: either he distributes it to the poor or donates it to the monastery (Ibidem). In the monastery, everything should be common (cf. Acts 4.32), the monk does not have any property, “since ... he no longer has in his power either his body or his will,” but he receives everything he needs from the abbot ( Reg. 33-34). The care of the material support of the monks is entrusted to the cellarer, who must be a caring father for the brethren (Reg. 31). Monastic property should be treated with care; for damaged or lost items, the offender repents to the abbot (Reg. 32, 46). Monks' clothing should be appropriate to the climate of the area. In warm regions, according to V.N., each monk needs 2 kukoles (headdresses), light and woolen, 2 tunics, a scapular (here an apron for work), sandals and boots (Reg. 55).

Idleness, as V.N. puts it, is the enemy of the soul, therefore, in his free time from prayer, a monk should engage in either physical labor (manual work, farming) or spiritually beneficial reading (lectio divina - Reg. 48). Cassiodorus, who established in his family estate in the middle. VI century Benedictine community, supplemented these duties with scientific studies. Afterwards The Benedictine order became famous for its learning.

The work of monks is part of their spiritual and moral life. The monk lives “by the labor of his hands” (Ibidem). Obediences are distributed among the monks by the abbot. The fruits of manual labor that are sold are sold at low prices, so as not to develop the passion of covetousness among the brethren (Reg. 57; cf.: Basil. Magn. Asc. fus. 37-39, 41, 42). All monks, replacing each other every week, are involved in serving in the kitchen (Reg. 35). Lectio divina - reading the texts of St. Scripture and the Fathers of the Church in the presence of all the brethren. Along with worship, it gives the monk food for spiritual reflection. According to the Charter, 4 hours a day are allotted to reading, not counting reading during general worship, at meals and during evening interviews (collatio). The entire Sunday day is devoted exclusively to prayer and soulful reading. Particularly large amounts of time are allocated for lectio divina during Lent, when each monk is instructed to take a book from the library for independent reading (Reg. 48). In addition to St. Scriptures V.N. recommends reading the interpretations of the holy fathers, “Conversations” and “The Establishment of the Cenobites” by St. John Cassian, lives of the saints, rules of St. Basil the Great (Reg. 42, 73).

A monk must perform any obedience with humility and diligence. The idea of ​​the monastery as a school of spiritual growth is manifested in the system of disciplinary measures. Penalties are applied to offenders at the discretion of the abbot. First, we must exhort the disobedient to humility in every possible way. If a monk does not correct himself after being admonished twice by his elders in private, then he is subjected to public reproof before the brethren. If after this the sinner does not want to correct himself, he is subject to excommunication. In certain cases, V.N. allows corporal punishment, but does not attach much importance to it (Reg. 23). For minor offenses, the sinner is excommunicated from the common meal and common prayer; for more serious offenses, he is excommunicated from communication with all the brethren (Reg. 24-25). The highest means of correcting a monk who has sinned many times is the joint prayer of the abbot and brethren for him. Those who do not correct themselves are expelled from the monastery. If a monk who was expelled or left the monastery on his own wishes to return, then after appropriate repentance he should be accepted - and this is allowed 3 times (Reg. 28-29). For youths brought up in the monastery, fasting and corporal punishment should be used as punishment (Reg. 30).

Monks should sleep, if possible, in one place (dormitorium) and at the same time dressed, so as to be ready at any moment to rush “to the work of God” (Reg. 22). Meals, according to the Charter, are supposed to be 1 or 2 times a day. The meal is served with two dishes, bread and, if available, fruit; of wine "a glass is sufficient for the day" or at the discretion of the abbot, but whoever can should completely abstain from drinking wine (Reg. 39-41). During the meal, there is a soulful reading from the monastic order blessed by the abbot (Reg. 38).

During the period of Great Lent, more than at other times, one should maintain one’s life in purity and eradicate any negligence in monastic work (Reg. 49).

V.N. orders that strangers coming to the monastery be received with honor, like Christ Himself (Reg. 53, 61). The same attitude should be towards sick brothers (Reg. 36). Monks must maintain mutual love for each other and show mutual obedience (Reg. 69-71).

Ed.: Regula, cum Commentariis // PL. 66. Col. 215-930; Regula monasteriorum/Ed. C. Butler. Friborg, 1927; Regula monasteriorum/Ed. B. Linderbauer. Bonn, 1928; La regle de St. Benoît/Éd. A. de Vogüé et J. Neufville. P., 1971-1972. (SC; N 181-186); Regula/Ed. R. Hanslik. Vindobonae, 19772. (CSEL; 75); rus. Transl.: The Charter of Venerable Benedict // Ancient monastic charters. M., 1892, 1994R. pp. 591-653. For the most complete list of publications, see: CPL, N 1852.

Lit.: Butler C. Le monachisme bénédictin. P., 1924; Cabrol F. St. Benedict. L., 1934; McCann J. St. Benedict. L., 1937; Lindsay TF St. Benedict: His Life and Work. L., 1949; Maynard Th. St. Benedict and His Monks. L., 1954; Pawlowsky S. Die biblischen Grundlagen der Regula Benedicti. W., 1965; Turbessi G. Ascetismo e monachesimo in S. Benedetto. R., 1965; Schmitz Ph. Benoît (Saint) et bénédictins (la vie, la régle) // DSAMDH. T. 1. Col. 1371-1388; idem. Benoît (Saint) de Nursie, abbé du Mont-Cassin // DHGE. T. 8. Col. 225-241; Puniet de P. Benoît (Saint) et bénédictins (la doctrine spirituelle) // DSAMDH. T. 1. Col. 1388-1409; Golenishchev-Kutuzov I. N. Medieval Latin literature of Italy. M., 1972. S. 120-122; Jaspert B. Die Regula Benedicti - Regula Magistri - Kontroverse. Hildesheim, 1975; Augustin (Nikitin), abbot. St. Benedict of Nursia (480-543) // BT. 1980. T. 21. P. 221-240; Omann J. O. R. Christian spirituality in the Catholic tradition. Rome; Lublin, 1994. pp. 93-98; Jenal G. Italia ascetica atque monastica: Das Asketen und Mönchtum in Italien von den Anfängen bis zur Zeit der Langobarden (ca. 150/250-604). Stuttg., 1995; Sidorov A.I. Ancient Christian asceticism and the origin of monasticism. M., 1998. pp. 338-350.

Bibliography: Internationale Bibliographie zur Regula Benedicti // Regulae Benedicti Studia. St. Ottilien, 1973. Bd. 2.

Kontakion to Saint Benedict (Benedict) of Nursia

Kontakion, tone 6:

You have been enriched by the grace of God, and you have made your calling known in your deeds,

and you appeared, Benedikta, saint of Christ God,

in prayers and fasting I am filled with the gifts of God’s Spirit,

and you were a healer of the sick,

and drive away the enemy,

and a quick intercessor for our souls.

Kontakion, tone 4:

Warmed up by the zeal of the Heavenly Spirit and the Holy Spirit, you have enlightened everything, O holy Father Benedictus,

constantly pray to Christ God, most blessed one, for all of us.

The Rule of Saint Benedict of Nursia is very practical

The Rule of Monastic Life, written by Saint Benedict of Nursia, is based on the monastic rules of Ancient Gaul, Eastern monasticism and the monasticism of Saint Augustine.

He studied them by reading the works of Saints Basil the Great and John Cassian. In addition, researchers say that one of the sources of the Rule of St. Benedict is the monastic rule “Rule of the Teacher” or Regula magistri of an unknown author.

Rule of Saint Benedict of Metten Abbey. 1414 The main emphasis in the Charter is on the regulation of the daily life of the monastic community

He is very practical. The main emphasis in the Charter is on the regulation of the daily life of the monastic community. This is manifested in the establishment of rules in both economic and liturgical activities.

The Rule is obligatory for all monks. It contains a principle similar to the principle of military discipline. Its main task is to educate the ordinary person in the spirit of the monastic ideal.

In addition, this charter affirms the principle of cenobitic monasticism - konovia, as well as the principle of monastic autonomy. In addition, Benedict, in contrast to severe asceticism, speaks of the importance of monastic humility.

Thus, in his Charter he approved the provision that withdrawal from the world should presuppose the material independence of the monastery. That is why the personal poverty of the monks should not mean the poverty of the entire monastery.

Coptic icon of Saint Pachomius, founder of the first cenobia. Cenovia is dedicated to the main provisions of the Holy Rule of Saint Benedict

In the life of monks, physical labor and worship should come first. In addition, they should also study the Holy Scriptures and the works of the Church Fathers.

Prayer must be strictly regulated by the monastic rules. Individual prayer work is the lot of proven ascetics.

Proceedings

Saint Benedict was a light to the world not only because of his miracles and ascetic life, but also because of his teachings. He wrote a “Rule” for monks, “distinguished by amazing prudence and clarity of thought,” which became the main monastic rule in the Western Church. The Rule of Benedict was based on the experience of life of the eastern hermits and the institutions of St. John Cassian the Roman. For more details, see the Rule of Benedict of Nursia.

The rules of the Rule of Saint Benedict meet the basic needs of monasticism

The difference between the Rule of Saint Benedict and other similar rules is that it responds to the basic needs and requests of the monastic community.

He establishes a golden mean between individual asceticism and clear regulation of monastic life. As a result, the Charter became very popular.

Copy of the Rule of Saint Benedict. Authorship is attributed to the scribe Dominic. Commissioned by Charlemagne after 787 in the Benedictine Abbey of Tegerns, southern Bavaria.

It contains 72 rules, which not only contain the 10 commandments, but also answer various questions that arise in the monastic environment.

They relate to issues of understanding the family nature of man, the regulation of ascetic practices by the spiritual father, the order of conducting divine services, etc.

72

so many rules are contained in the Rule of St. Benedict

Some of the provisions of the Rule of St. Benedict became the standard of conduct for European monasticism. Among them are the following:

• alleviate the lot of the poor;
• clothe the naked;
• visit the sick;
• bury the dead;
• support those on trial;
• comfort the sad;
• shun worldly morals.

The Benedictine Order was not founded by Saint Benedict

Saint Benedict of Nursia is considered the founder of the Benedictine order. This is not entirely true.

The fact is that after the death of the saint in 547, the monastery of Monte Cassino, founded by him, was destroyed by the Lombards in the 580s.

Although it was soon restored, its monks dispersed to different countries. This was facilitated by Pope Gregory I the Great.

Young Benedictine monk. Giovan Francesco Caroto. Date unknown. The Benedictine Order exists today. Its members are guided by the Holy Rule of Saint Benedict

As a result, in different parts of the world they founded monasteries adhering to the Rule of St. Benedict. At the same time, monasteries and congregations did not have a single control center.

Until the Late Middle Ages, the saint was nowhere mentioned as the founder of the “Order of Saint Benedict.”

His merit is the drafting of the Charter of monastic life, which became a guide for the life of individual communities endowed with autonomy.

To this day, all Benedictine Houses and communities are self-governing. There is a close connection between them, but they are all autonomous.

At the same time, Benedictines are characterized by isolation from those events that are held in neighboring monastic communities.

Besides them, the Rule of Saint Benedict of Nursia is followed to this day by the Cistercians. Trappists and Carthusians, however, have their own special rules of monastic behavior.

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