Hagiography of Our Holy Father Saint Benedict (480-547)
From the Monastery of Christ in the Desert
Who is Saint Benedict?
Saint Benedict was born around the year 480 in the district of Nursia (present-day Norcia), in Umbria, central Italy. He is regarded as the “Father of Western Monasticism” and is “Co-patron of Europe” along with Saints Cyril and Methodius.
As a young man, Benedict was sent to Rome for studies but left after a short stay, desiring to dedicate his life to God. He went to live in an isolated place near Subiaco, not far from the ruins of Emperor Nero’s summer villa, about fifty miles from Rome. Today the cave is the celebrated shrine called “Sacro Speco” (The Holy Cave) and is one of Europe’s most beautiful sanctuaries. At Subiaco, Benedict lived a life of solitude and prayer for about three years with the support from a monk named Romanus. Benedict’s time as a hermit was interupted for a short period when he became the superior of a group of unruly monks. Ultimately unhappy with his guidance, they tried to poison him. He then withdrew to the cave at Subiaco once again.
Eventually, Benedict’s sanctity attracted disciples and in time, twelve small monasteries were established around Subiaco, with Benedict as the spiritual father of them all.
Around the year 530 Benedict left Subiaco with some of his sisciples for Monte Cassino, halfway between Rome and Naples, where he began a single, close-knit community on a mountain top. There he remained until his death around the year 547. Is was at Monte Cassino that Benedict completed his “Rule for Monks,” basing it on earlier monastic literature as well as his own original material. Today, the “Rule of Saint Benedict,” as it is commonly called, is considered one of the most important factors in the development of Christian Europe. In time, the Rule became the norm for all monks and nuns in the West. During his lifetime, the monastery at Monte Cassino grew and a foundation was made south of Rome, at Terracina. The monasteries at Subiaco continued as well.
Benedict had a sister, Scolastica, who was consecrated to God from her youth and died shortly before her saintly brother. Both of them were buried at Monte Cassino in the oratory dedicated to Saint John the Baptist. Saint Scholastica’s feast day is on February 10th and Saint Benedict’s is on March 21st and July 11th. The March date is generally considered to be the date on which he died.
The life of Saint Benedict is found in “The Dialogues” written by Pope St. Gregory the Great some forty years after Benedict’s death. It is not a biography as we know the genre today, but the details supply us with a basic outline of the life and times of Saint Benedict. Among the titles given to Saint Benedict over the centuries are the following: “Messenger of Peace, Architect of Unity, Teacher of Culture and Civilization, Father of Western Monasticism, Herald of the Christian Faith, and Father of the Whole of Europe.” Today, Benedict’s disciples, both men and women, can be found on every inhabited continent of the world, leading lives dedicated to “Prayer and Work,” as the holy father Benedict taught in his rule and by his life.
St. Benedict – Abbot of Monte Cassino
Benedict of Nursia (born in Nursia, Italy c. 480 – died c. 547) was a founder of Christian monastic communities and a rule giver for monks living in community. His purpose may be gleaned from his Rule, namely that “Christ… may bring us all together to life eternal” The Roman Catholic Church canonized him in 1220.
Benedict founded twelve communities for monks, the best known of which is his first monastery at Monte Cassino the mountains of southern Italy. There is no evidence that he intended to found also a religious order. The Order of St Benedict is of modern origin and, moreover, not an “order” as commonly understood but merely a confederation of congregations into which the traditionally independent Benedictine abbeys have affiliated themselves for the purpose of representing their mutual interests, without however ceasing any of their autonomy.
Benedict’s main achievement is a “Rule” containing precepts for his monks, referred to as the Holy Rule of Saint Benedict. It is heavily influenced by the writings of St John Cassian (ca. 360 – 433, one of the Desert Fathers) and shows strong affinity with the Rule of the Master. But it also has a unique spirit of balance, moderation, reasonableness (epieikeia), and this persuaded most communities founded throughout the Middle Ages, including communities of nuns, to adopt it. As a result the Holy Rule of St Benedict became one of the most influential religious rules in Western Christendom. For this reason Benedict is often called “the founder of western Christian monasticism”.
On the occasion of the dedication of the rebuilt monastery of Monte Cassino in 1964, Pope Paul VI proclaimed St. Benedict the principal, heavenly patron of the whole of Europe. The title piously exaggerates the place of Benedict but in many respects it is true. St. Benedict did not establish the monastery of Monte Cassino in order to preserve the learning of the ages, but in fact the monasteries that later followed his Rule were places where learning and manuscripts were preserved. For some six centuries or more the Christian culture of medieval Europe was nearly identical with the monastic centers of piety and learning.
Saint Benedict was not the founder of Christian monasticism, since he lived two and a half to three centuries after its beginnings in Egypt, Palestine, and Asia Minor. He became a monk as a young man and thereafter learned the tradition by associating with monks and reading the monastic literature. He was caught up in the monastic movement but ended by channeling the stream into new and fruitful ways. This is evident in the Rule which he wrote for monasteries and which was and is still used in many monasteries and convents around the world (see Rule of Benedict).
Tradition teaches that St. Benedict lived from 480 to 547, though we cannot be sure that these dates are historically accurate. His biographer, St. Gregory the Great, pope from 590 to 604, does not record the dates of his birth and death, though he refers to a Rule written by Benedict. Scholars debate the dating of the Rule though they seem to agree that it was written in the second third of the sixth century.
Saint Gregory wrote about St. Benedict in his Second Book of Dialogues, but his account of the life and miracles of Benedict cannot be regarded as a biography in the modern sense of the term. Gregory’s purpose in writing Benedict’s life was to edify and to inspire, not to seek out the particulars of his daily life. Gregory sought to show that saints of God, particularly St. Benedict, were still operative in the Christian Church in spite of all the political and religious chaos present in the realm. At the same time it would be inaccurate to claim that Gregory presented no facts about Benedict’s life and works.
According to Gregory’s Dialogues Benedict was born in Nursia, a village high in the mountains northeast of Rome. His parents sent him to Rome for classical studies but he found the life of the eternal city too degenerate for his tastes. Consequently he fled to a place southeast of Rome called Subiaco where he lived as a hermit for three years tended by the monk Romanus.
The hermit, Benedict, was then discovered by a group of monks who prevailed upon him to become their spiritual leader. His regime soon became too much for the lukewarm monks so they plotted to poison him. Gregory recounts the tale of Benedict’s rescue; when he blessed the pitcher of poisoned wine, it broke into many pieces. Thereafter he left the undisciplined monks.
Benedict left the wayward monks and established twelve monasteries with twelve monks each in the area south of Rome. Later, perhaps in 529, he moved to Monte Cassino, about eighty miles southeast of Rome; there he destroyed the pagan temple dedicated to Apollo and built his premier monastery. It was there too that he wrote the Rule for the monastery of Monte Cassino though he envisioned that it could be used elsewhere.
The thirty-eight short chapters of the Second Book of Dialogues contain accounts of Benedict’s life and miracles. Some chapters recount his ability to read other persons’ minds; other chapters tell of his miraculous works, e.g., making water flow from rocks, sending a disciple to walk on the water, making oil continue to flow from a flask. The miracle stories echo the events of certain prophets of Israel as well as happenings in the life of Jesus. The message is clear: Benedict’s holiness mirrors the saints and prophets of old and God has not abandoned his people; he continues to bless them with holy persons.
Benedict is viewed as a monastic leader, not a scholar. Still he probably read Latin rather well, an ability that gave him access to the works of Cassian and other monastic writings, both rules and sayings. The Rule is the sole known example of Benedict’s writing, but it manifests his genius to crystallize the best of the monastic tradition and to pass it on to the European West.
Gregory presents Benedict as the model of a saint who flees temptation to pursue a life of attention to God. Through a balanced pattern of living and praying Benedict reached the point where he glimpsed the glory of God. Gregory recounts a vision that Benedict received toward the end of his life: In the dead of night he suddenly beheld a flood of light shining down from above more brilliant than the sun, and with it every trace of darkness cleared away. According to his own description, the whole world was gathered up before his eyes “in what appeared to be a single ray of light” (ch. 34). St. Benedict, the monk par excellence, led a monastic life that reached the vision of God.
Benedictine Orthodox Christian Oblates 