THE RULE of BENEDICT
selections on Pariter / Together
Chapters
20.5; 49.3; 53.4; 72.12
 

 

 [Engl. tr. L. Dysinger, O.S.B. In this bilingual edition black typeface indicates text unique to Benedict:  brown type indicates text common to both the Rule of Benedict and the Rule of the Master

 

 

And acknowledging that we are brought together [?!?] into eternal life – pariter ad vitam aeternam

what dies pariter actually mean?  Is it alike or together? How often is it used in the Scriptures? [May need to check other uses is RB, as well as vetus latina instances.  In RB at least twice it refers to community praying together; in Lent less certain; could mean alike; but together is also as likely.  In RB 20 all arise together after silent prayer between psalms; in RB 53.3 all pray together in reception of guests

RB: 20:5 (on Reverence in Prayer) 5 In community, however, prayer should always be brief; and at the signal given by the superior all should rise together.  5 In conventu tamen omnino brevietur oratio, et facto signo a priore omnes pariter surgant.

RB 49 1-2 (on Keeping Lent) 1 Although at all times the life of a monk to be a Lenten observance, 2 yet since few have the strength for this we encourage all [together/alike] during these days of Lent to keep themselves in all purity of life, 3 and to wash away the negligences of other times during these holy days. 1 Licet omni tempore vita monachi quadragesimae debet observationem habere, 2 tamen, quia paucorum est ista virtus, ideo suademus istis diebus quadragesimae omni puritate vitam suam custodire omnes pariter, 3 et neglegentias aliorum temporum his diebus sanctis diluere.

RB 53 (The reception of Guests) 3 When, therefore, a guest is announced, he is to be met by the superior and the brothers with every ceremony of love: 4 thus first they are to pray together, and thus be united to one another in peace.  3 Ut ergo nuntiatus fuerit hospes, occurratur ei a priore vel a fratribus cum omni officio caritatis, 4 et primitus orent pariter, et sic sibi socientur in pace.

 

 

Greek is in some instances; ἐπὶ τὸ αὐτὸ (Psa 70:10).  Perhaps focus on use of pariter  in Psalms and NT..  In Psalms is mostly negative of enemies working together; but:

 

 in Psalm 34:3 (33-4) is common prayer: O magnify the LORD with me, and let us exalt his name together! magnificate Dominum mecum et exaltemus nomen eius pariter μεγαλύνατε τὸν κύριον σὺν ἐμοί καὶ ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτό (Psa 33:4). 

And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken." et revelabitur gloria Domini et videbit omnis caro pariter quod os Domini locutum est (Isa 40:5 RSV)

RSV Acts 2:1 When the day of Pentecost had come, they were all together in one place. VUO Acts 2:1 et cum conplerentur dies pentecostes erant omnes pariter in eodem loco [Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό. (Act 2:1 BGT)

RSV Acts 2:44 And all who believed were together and had all things in common; Acts 2:44 πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ τὸ αὐτὸ καὶ εἶχον ἅπαντα κοινὰ   Acts 2:44 omnes etiam qui credebant erant pariter et habebant omnia communia.
        Benedict does not cite this text from Acts,

 

 

 

 

CHAPTER 20, REVERENCE IN PRAYER

XX  DE REVERENTIA ORATIONIS

 1 If when we wish to request something of powerful men we do not presume to do so except with humility and reverence, 2 how much more ought we to offer supplications to the universal Lord and God in all humility and purity of devotion?  3 And we know it is not on account of our wordiness that we are heard, but rather through purity of heart and tears of compunction.  4 And therefore prayer ought to be brief and pure, unless it happens to be prolonged by a sentiment inspired by divine grace.  5 In community, however, prayer should always be brief; and at the signal given by the superior all should rise together.

1 Si, cum hominibus potentibus volumus aliqua suggerere, non praesumimus nisi cum humilitate et reverentia, 2 quanto magis Domino Deo universorum cum omni humilitate et puritatis devotione supplicandum est. 3 Et non in multiloquio, sed in puritate cordis  et compunctione lacrimarum nos exaudiri sciamus. 4 Et ideo brevis debet esse et pura oratio, nisi forte ex affectu inspirationis divinae gratiae protendatur. 5 In conventu tamen omnino brevietur oratio, et facto signo a priore omnes pariter surgant.

   

CHAPTER 49:  THE OBSERVANCE OF LENT

XLIX  DE QUADRAGESIMAE OBSERVATIONE

 1 Although at all times the life of a monk to be a Lenten observance, 2 yet since few have the strength for this we encourage all [together/alike] during these days of Lent to keep themselves in all purity of life, 1 Licet omni tempore vita monachi quadragesimae debet observationem habere, 2 tamen, quia paucorum est ista virtus, ideo suademus istis diebus quadragesimae omni puritate vitam suam custodire omnes pariter,

3 and to wash away the negligences of other times during these holy days. 4 This we will do worthily do if we abstain from all vices and give ourselves to prayer with tears, reading, compunction of heart, and abstinence. 5 Therefore during these days let us augment somewhat our usual quota of service through private prayers and abstinence from food and drink, 6 so that each may offer, above his appointed measure and of his own free will, something to God in the joy of the Holy Spirit (1 Thess 1:6): that is, by withholding from his body something of food, drink, sleep, excessive talking, ridiculing; and thus awaiting holy Easter with the joy of spiritual desire. (cf. Lk. 22:15)

  3 et neglegentias aliorum temporum his diebus sanctis diluere. 4 Quod tunc digne fit si ab omnibus vitiis temperamus, orationi cum fletibus, lectioni et compunctioni cordis atque abstinentiae operam damus. 5 Ergo his diebus augeamus nobis aliquid solito pensu servitutis nostrae, orationes peculiares, ciborum et potus abstinentiam, 6 ut unusquisque super mensuram sibi indictam aliquid propria voluntate cum gaudio Sancti Spiritus offerat Deo, 7 id est subtrahat corpori suo de cibo, de potu, de somno, de loquacitate, de scurrilitate, et cum spiritalis desiderii gaudio sanctum Pascha exspectet.

   

CHAPTER 53:  THE RECEPTION OF GUESTS

LIII  DE HOSPITIBUS SUSCIPIENDIS

 1 All guests who present themselves are to be received as Christ, for He will say: I was a stranger and you took me in (Matt 25:35). 2 And to everyone fitting honor is to be shown, especially to those of the household of faith (Gal 6:10) and to pilgrims.

  1 Omnes supervenientes hospites tamquam Christus suscipiantur, quia ipse dicturus est: Hospes fui et suscepistis me; 2 et omnibus congruus honor exhibeatur, maxime domesticis fidei et peregrinis.

   3 When, therefore, a guest is announced, he is to be met by the superior and the brothers with every ceremony of love: 4 thus first they are to pray together, and thus be united to one another in peace.  5 But this kiss of peace is not to be offered until prayer has first been said on account of the illusions of the devil.

  3 Ut ergo nuntiatus fuerit hospes, occurratur ei a priore vel a fratribus cum omni officio caritatis, 4 et primitus orent pariter, et sic sibi socientur in pace. 5 Quod pacis osculum non prius offeratur nisi oratione praemissa, propter illusiones diabolicas.

 6 And in this very salutation all humility is to be shown to all arriving or departing guests: 7 by bowing the head or prostrating the whole body on the ground Christ is to be adored in them just as he is received in them.

   6 In ipsa autem salutatione omnis exhibeatur humilitas omnibus venientibus sive discedentibus hospitibus: 7 inclinato capite vel prostrato omni corpore in terra, Christus in eis adoretur qui et suscipitur.

   

 CHAPTER 72    *72.11; cf RB 4.21.  Ambr.Ps.118.18.10;   Cypr.Dom Or 15;     Life Ant 14(/15)

 

Apr 30;  Aug 30;  Dec 30

(RM- )

CHAPTER 72. THE GOOD ZEAL THAT MONKS OUGHT TO HAVE

LXXII. DE ZELO BONO QUOD DEBENT MONACHI HABERE

 

 

1 JUST as there is an evil zeal of bitterness

which separates from God

and leads to hell, 

1 Sicut est zelus amaritudinis malus

qui separat a Deo

et ducit ad infernum, 

 2 so there is a good zeal *[Ambr.Ps.118.18.10]

which separates from vices

and leads to God  and to life everlasting. 

 2 ita est zelus bonus

qui separat a vitia,

et ducit ad Deum  et ad vitam aeternam. 

   
 3 This zeal then, should be practiced by monks with the most fervent love.   3 Hunc ergo zelum ferventissimo amore exerceant monachi,

4 That is:  they should outdo one another in showing honor. (Rom 12:10)

 4 id est  ut honore se invicem praeveniant.

5 Let them most patiently endure one anotherís infirmities, whether of body or of character.

5 Infirmitates suas sive corporum sive morum patientissime tolerent; 

6 Let them compete in showing obedience to one another. 

6 obedientiam sibi certatim impendant; 

7 None should follow what he judges useful for himself, but rather what is better for another: 

7 nullus quod sibi utile judicat sequatur, sed quod magis alio;  

8 They should practice fraternal charity with a pure love;

8 caritatem fraternitatis casto impendant;

9 to God offering loving reverence,*[Cypr]

9 amore Deum timeant;

10 loving their abbot with sincere and humble affection,

10 abbatem suum sincera et humili caritate diligant; 
11 preferring nothing whatever to Christ,*[Cypr; V.Ant.] 11 Christo omnino nihil praeponant,

12 and may he bring us all together to life everlasting.  Amen.

12 qui nos pariter ad vitam aeternam perducat.  Amen.

Ambr.Ps.118.18.10 *72.11; cf RB 4.21.   Cypr. Dom.Or.15;     Life Ant. 14(/15) 

 

PARITER: RB  20.5;  49.3;   53.4;   72.12;
?Reference to Cypr. epist. 76.7; quod idola 11.

 
   

 

 

 

 

 

 

 

NOTE the two references to Cyprian appear to concern chiefly the verb perducat

Cyprian, Letter 76
Cyprian to Nemesianus and Other Martyrs in the Mines.

7. What now must be the vigour, beloved brethren, of your victorious consciousness, what the loftiness of your mind, what exultation in feeling, what triumph in your breast, that every one of you stands near to the promised reward of God, are secure from the judgment of God, walk in the mines with a body captive indeed, but with a heart reigning, that you know Christ is present with you, rejoicing in the endurance of His servants, who are ascending by His footsteps and in His paths to the eternal kingdoms! You daily expect with joy the saving day of your departure; and already about to withdraw from the world, you are hastening to the rewards of martyrdom, and to the divine homes, to behold after this darkness of the world the purest light, and to receive a glory greater than all sufferings and conflicts, as the apostle witnesses, and says, The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Romans 8:18 And because now your word is more effectual in prayers, and supplication is more quick to obtain what is sought for in afflictions, seek more eagerly, and ask that the divine condescension would consummate the confession of all of us; that from this darkness and these snares of the world God would set us also free with you, sound and glorious; that we who here are united in the bond of charity and peace, and have stood together against the wrongs of heretics and the oppressions of the heathens, may rejoice together in the heavenly kingdom. I bid you, most blessed and most beloved brethren, ever farewell in the Lord, and always and everywhere remember me.

 

PL 4, Letter LXXVII

VII. Qui nunc vobis, dilectissimi fratres, conscientiae victricis vigor, quae sublimitas animi, quae in sensu exultantia, qui triumphus in pectore, unumquemque vestrum stare ad promissum Dei praemium, de judicio Dei esse securum, ambulare in metallis, captivo quidem corpore, sed corde regnante , scire Christum secum esse praesentem, gaudentem tolerantia servorum suorum per vestigia et vias suas ad regna aeterna gradientium? Exspectatis quotidie laeti profectionis vestrae salutarem diem, et jam jamque  de saeculo recessuri, ad martyrum munera [Col.0419B] et domicilia divina properatis, post has mundi tenebras visuri candidissimam lucem, et accepturi majorem passionibus omnibus et conflictationibus claritatem, Apostolo contestante et dicente: Non sunt condignae passiones hujus temporis ad superventuram claritatem quae revelabitur in nobis (Rom. VIII, 18). Plane, quia nunc vobis in precibus efficacior sermo est, et ad impetrandum quod in pressuris petitur facilior oratio est, petite impensius et rogate ut confessionem omnium nostrum dignatio divina consummet, ut de istis tenebris et laqueis mundi nos quoque vobiscum integros et gloriosos Deus liberet, ut qui charitatis 161 et pacis vinculo copulati contra haereticorum injurias et pressuras gentilium simul stetimus pariter in regnis coelestibus gaudeamus. Opto vos, [Col.0419C] beatissimi ac dilectissimi fratres, in Domino bene valere et nostri semper et ubique meminisse.

 

 

 

PL 4.564; CSEL 3,1; Eng. ANF 5  Quod ildola dii non sint

Cyprian Treatise 6
On the Vanity of Idols [that thjey are not gods]
11. Moreover, God had previously foretold that it would happen, that as the ages passed on, and the end of the world was near at hand, God would gather to Himself from every nation, and people, and place, worshippers much better in obedience and stronger in faith, who would draw from the divine gift that mercy which the Jews had received and lost by despising their religious ordinances. Therefore of this mercy and grace the Word and Son of God is sent as the dispenser and master, who by all the prophets of old was announced as the enlightener and teacher of the human race. He is the power of God, He is the reason, He is His wisdom and glory; He enters into a virgin; being the holy Spirit, He is endued with flesh; God is mingled with man. This is our God, this is Christ, who, as the mediator of the two, puts on man that He may lead them to the Father. What man is, Christ was willing to be, that man also may be what Christ is.

 

XI. Necnon Deus ante praedixerat fore ut, vergente saeculo et mundi fine jam proximo, ex omni gente et populo et loco cultores sibi allegeret Deus multo fideliores et melioris obsequii [e 1Kb] 228 qui indulgentiam de divinis muneribus haurirent [f 1Kb] , quam acceptam, Judaei contemptis religionibus, perdidissent. Hujus [g 1Kb] igitur gratiae disciplinaeque arbiter [i 1Kb] et magister Sermo et Filius Dei mittitur, qui per Prophetas [Col.0578B] omnes retro illuminator et doctor humani generis praedicabatur [h 1Kb] . Hic est virtus Dei, hic ratio, hic sapientia ejus et gloria. Hic in virginem illabitur, carnem Spiritus sanctus induitur, Deus cum homine [Col.0579A] miscetur. Hic Deus noster, hic Christus est, qui mediator duorum, hominem induit, quem perducat ad Patrem. Quod homo est esse Christus voluit, ut et homo possit esse quod Christus est.