Joachim on Saint Benedict



THE LIFE of SAINT BENEDICT De vita Benedicti, §1-18	Baraut, pp. 10-42




Having been nearly assassinated by his monks and tempted to unchastity through the machinations of the local parish priest	[12] ⁵⁰ ^{[p. 30/62]} Et quidem emulorum iudicium, heu, heu, miseris prope est, sed tarnen, quia tempus exigit,
it is good for Benedict to change his [dwelling-]place, so that, leaving the small city of Segor, he may ascend the mountain to fight with the devil.	bonum est Benedicto mutare locum, ut relicta Segor civitate parvula, ad montem cum diabolo bellaturus ascendat²¹.
For the summit of the mountain is indeed closer but more lofty, since only a few can tolerate a life of greater poverty; but it is more conducive to contemplation.	Est enim montis vertex artior quidem, sed altior, quia vita pauperior paucos tolerat, sed tamen ad contemplandum opportunior est. ⁵⁵
Indeed, as the number of brothers increases, possessions necessarily increase, and with increasing possessions the fibers of concern quickly sprout, which grow into the javelins of anxiety and the affairs of emperors.	Crescente etenim fratrum numero, crescat possessio necesse est, et crescente possessione crescant protinus curarum crines, crescant sollicitudinum pili, et negotiorum cesaries.
Therefore if one wastes away, preoccupied with insignificant matters, he cannot remain in the narrow path of the mountain which expands and grows while descending, nor is he able to see the high counsels.	Non igitur in arto montis manere potest qui inferius dilatatur et crescit, nec videre potest alta consilia qui circa rerum minima occupatus tabescit⁶⁰.
	Unde et in Apocalipsim per Johannem dicitur: «venit unus de septem angelis habentibus phialas plenas septem plagis novissimis, et locutus est mecum, dicens: veni, ostcndam tibi sponsam, uxorem Agni».
	Quo dicta adiecit et ait: «et sustulit me in spiritu in montem magnum, et altum, et ostendit mihi civitatem sanctam Jerusalem descendentem de celo a Deo, habentem claritatem Dei». ⁶⁵
	13. Hec claritas dei Benedicto quoque ostensa est cum <esset> in monte, quando vidit animam Germani, Capuani episcopi, in sphera ignea ab angelis in celum deferri. Et hoc quando? «Intempeste noctis silentio». De bora quippe illa nemo scit, neque angeli, neque filius, ^{[p. 31/61]} ⁵hoc est populus fidehs adoptatus in filium, nisi sola Trinitas, unus deus. Denique sanctus iste episcopus, qui sic glorificatus est. ordinem significat clericorum, qui peracto in secundo statu feliciter cursu suo, ad regna celestia consumatus perveniet. Sequetur autem ilium Benedicti soror, de qua in tipo matris domini et Rachelis supra tractavimus. ¹⁰ Quod autem soror est et non mater, cum et mater domini mater Johannis dicta sit et Rachel mater Joseph, siquidem quod Joseph et Johannes hoc et Benedictus significat, illud cause est, quod Benedictus in hoc loco principalem gerit causam misterii, et a principio usque in finem universitatem prosequitur.¹⁵Joseph autem et Joahnnes non sic, sed tamquam si ex eo loco inciperent ubi tertiam Benedictus motionem fecit, relinquens tur-barn fratrum et ascndens in monteur. Igitur in beata Scolastica cisterciensium unanirnitas designatur, que licet sancta et innocens, ut imbecillis tarnen femina, ardua montis scandere et tam arta nequivit ²⁰. Non solum autem, sed et vir domini Benedictus ad eam descendere caritate compulsus est, quia hi qui possent in ordine in alto stare, et iam stare incipient, compellentur propter infirmos fratres aliquantulum a rigore suo flecti et ad eos qui infra sunt condescendere, et vincente caritate humilium etiam pernoctare cum illis compellentur inviti. ²⁵Sit istud, si sic cportet, sed utinam sic oporteat, ut reficientes nos ad invicem spiritalibus epulis, totain noctem futurarum caliginum ducere contingat insompnern. Futurum est autern ut columba ista sanctum protinus sequatur Spiritum, quoniam mater illa felix Rachel ob difficultatem partus periclitata³⁰ occubuit.

18. HAVING briefly discussed the life of Saint Benedict I wish now to say something spiritually about his teaching, so that to the same extent that he was with God, so he and all these who are signified by him, our prophet, [may] acknowledge that his deeds were in accordance with his teaching and act faithfully in all other matters, obedient to his counsels.	18. His de vita sancti Benedicti quam breviter prelibatis libet, iam nunc de eius doctrina aliquid spiritaliter dicere, ut quantus fuerit apud Deum, tarn ipse quant et hi omnes qui significantur per ipsum, noster iste propheta, operibus eius et doctrina in unum consonantibus, ⁵ agnoscatur, et agat de cetero fiducialius quicumque eius monitis acquiescit.
For it is time for the light to be revealed, after the completion, as I have already said, of three years, “so that the lamp which was under a bushel, is placed on the lampstand and gives light to all who are in the house.” (Mt 5:15)	Tempus est enim ut detegatur lux, peractis, ut iam dixi, tribus annis, «ut lucerna que erat sub modio, reponatur ammodo supra candelabrum et luceat omnibus, qui in domo sunt».
And indeed this began to happen from the time when the Rule of Benedict was extended through the regions of Gaul, according to what was said concerning the first monks who sought to kill him, and of the twelve monasteries which he founded,	Et hoc quidem fieri cepit, ex eo quo Benedicti Regula, ¹⁰ in Galliarum partibus magnificata est, secundum ea que dicta sunt de monachis primis, qui eum occidere voluerunt, et de duodecim monasteriis que ipse fundavit,
but much more clearly and openly when he ascended the mountain where the order itself is to be filled with the spirit of prophecy, which Benedict symbolizes because he was enlightened by the spirit of prophecy on the mountain where the ancient counsels were revealed to him; and he saw a heavenly and divinizing light (cf. RB Prol.9) with the eyes of a purified mind (Vit.Ben./Dial.II.35.3)	sed multo clarius et manifestius cum in montem ascendet, ubi prophetie spiritui replendus est ordo ipse, quem Benedictus designat, quia in monte prophetie spiritu illustratus est, ¹⁵ ubi et archana consilia eidem detecta sunt, et mundatis mentis oculis, celestem et deificam lucem vidit..
Baraut comments [p. 42/74 fn. 32]: The prophetic vocation designated by the “ordo. monasticus” is associated with the mysterious future of the third status. It is up to the “spiritual men” to observe the precursor signals and interpret their meaning: [inhis commentary on the Apocalypse Joachim write:]	La vocacion profética reconocida al «ordo. monasticus» esta en íntima conexmn con el misterioso futur-o del tercer estado. A los «viri spirituales» compete observar las señales precursoras e interpretar su significado.
“He who once gave his gifts to the prophets, so that they could foretell that they were to be fulfilled at the coming of the Savior coming into the world, he himself will now send spiritual men who will reveal the arcane mysteries through spiritual understanding and show that it must be done quickly.” Ap. 222b.; Ap. c. II, v. 8.	«Qui dedit quondam prophetis dona sua, ut prescirent que complenda erant in adventu Salvat.oris venientis in mundum, ipse mittet nunc spirituales viros qui per spiritualem intellectum patefaciant archana mysteria, et ostendant que oportet fieri cito.» Ap. 222b.; Ap. c. II, v. 8.




[Allegories of] THE DIVINE OFFICE De vita Benedicti §19-46	Baraut, pp. 42-86

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