CASSIAN,
BASIL,
THE
DESERT
FATHERS,
and
OTHER
SOURCES
of
THE
RULE
of
SAINT
BENEDICT
Benedict Shares His Rule
Cod.Vat. lat. 1202
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Benedict Shares His Rule |
1.
PRINCIPAL
SOURCES
of BENEDICT’S
RULE
A.
SOURCES
BENEDICT
RECOMMENDS
in
RB 73
The Institutes and Conferences of Cassian;
The Rule of Basil;
The Lives (of Antony and the Desert Fathers and Mothers)
The Holy Catholic Fathers
B.
SOURCES
on which BENEDICT
DEPENDS
The Rule of the Master (c.500)
Cyprian (d.258): Prefer nothing...; Zeal
Athanasius (c.296-373): Life of Antony; (Prefer nothing - image of the transformed soul)
Pachomius (c.290-346): (emphasis on community and literacy/scripture-memorization)
Basil (330-379): coenobium as contrasted with hermitage and model of care for sick RB 36/RBas 36; Initial formation & children 6 & 7
Ambrose (c.339-397):Widened heart and different zeals
Jerome (c.345-420): translator of Pachomius’ Rule[s]; Kinds of monks; Life of Paul supports learned monasticism
Augustine (354-439): Rule - example of apostolic community
Apophthegmata (4th-5th c.): models of spiritual maturity
Pseudo-Basil (c.500): language and military imagery of prologue
John Cassian (c.360-c.430): central importance of Institutes and Conferences for subsequent centuries. Transmitter of Evagrius to West
from Jerome (anchorites, cenobites, remuoth)
to Cassian (cenobites, anchorites, sarabaites)
to The Master (cenobites, anchorites/hermits, sarabaites, failed hermits, gyrovagues)
to Benedict
ANTONY of the Desert (in the biography of Athanasius) provides the enduring example of a movement from community into solitude
Solitude yields maturity and willingness to share and transmit what God has given
CASSIAN establishes mythological prototypes of both cenobite and hermit:
Cenobitism as continuation of Jerusalem community
Hermit as new fruition of monastic perfection
Yet Conference 19 points out the indispensible rigors of community life
BASIL has a different approach and sees mutual service as essential
BENEDICT praises the hermits in the language of the Master, yet offers no suggestions as to how to become one:
Cenobites are the fortissimum genus (strong[est(?)] kind) of monks.
Sr.BENEDICTA WARD, SLG describes the later evolution and influence of hermits in the West
PACHOMIUS is concerned for the welfare of the sick and entrusts them to monks assigned to care for them (40)
but he is suspicious that they may use their illness as an excuse to obtain special food (41-42).
The sick may only eat what is given them in the infirmary; but this evidently includes wine (45)
BASIL introduces “Christological” motive: care for sick is care for Christ (Mt 25.40)
but sick should deserve special care and not indulge flesh (laziness) or belly (food).
AUGUSTINE insists that the sick and weak be treated differently from the strong (who should give thanks for their strength)
Assigned brothers care for the sick
CASSIAN reassures the sick that they lose no spiritual benefit through receiving care
Tolerating the infirmities (and imperfections) of others is a sign of spiritual maturity
THE MASTER tests the allegedly sick with unpleasant food (69.2-3)
The sick must go to Office, but may chant recumbent, watched closely lest they fall asleep (v.9-11)
Those who do not work should be given less food (v. 12-15)
Brethren serving sick do so to manifest (“show off”) their charity
BENEDICT encourages “bilateral Christology”: Christ is present (36.2) in both caregivers and in those who receive care. Those patiently borne are not to sadden (36.4)
Baths and meat permitted (36.8)
Abbot, Cellerar, and attendants are all responsible for care of sick: the greatest care - maximum curam (36.10)
Infirmities of both body and character/behavior (sive corporum sive morum) to be patiently borne (72.5)
PACHOMIUS: newcomers are assigned an initial statio (1)
They live for a time near the entrance and learn psalms and the Lord's Prayer (49)
Then they are assessed according to eight qualities
Then clothed in the monastic habit
BASIL: The chief test for newcomers is their willingness to accept [necessary] humble, even humiliating tasks
The young may be offered by their parents before witnesses;
But no profession of virginity may be made before adulthood
CASSIAN Deliberate (de industria) humiliations and contempt shown to the newcomer (Inst.4.3) to test his determination (ardor)
No money is accepted as a donation from newcomers, who are put in the lowest place (4.4)
Reception of the habit from the abbot is now a sign of dispossession and dependence on the monastery (4.5)
His former clothes are kept in case he leaves (4.6)
One-year novitiate with porter, involvement in hospitality; then entrusted to a juniormaster over ten juniors (4.7)
Obedience and overcoming desires are chief formation-project (4.8, 4.10)
Share their thoughts with their junior-master (4.9) = RB 4.50
THE MASTER begins with a prolonged, distasteful, severe homily on dispossession (87.5-24)
Pledge of dispossession takes place of charter of stability (carta perseverantiae, v. 28)
Newcomer loses both possessions and forgiveness of sins if he departs (v.37)
Two-month postulancy with guests (88.7); if departs, receives sign of peace but goes back to the devil (88.14)
Profession entails abbatial dialogue and act (89.1-14), followed by Donation to Monastery on altar (v.17-23), Suscipe (24), assignment to dean (27), and washing and kissing hands of brothers (v.30)
One-year novitiate likened to torture/martyrdom (13-34) leading to heaven ;
BENEDICT
After few days postulancy, admitted to one-year novitiate in care of senior skilled in winning souls
Superiors watch for four tests;
The monk makes three vows
To share with their spiritual father the thoughts to be hurled against Christ is part of the Spiritual Art not included by the Master (4.50); not restricted by Benedict to formation
6.A.
GOOD
ZEAL
. . . PREFER
NOTHING
to
CHRIST
CLEMENT (of Rome): Zeal understood negatively as jealousy; linked to persecution and contempt for legitimate authority (Rom.5) and love of contention (45)
CYPRIAN: Comments on Thy Will be done (Or.Dom.15) and offers a list of virtues and concepts that echo throughout the Rule of Benedict:
humility, conversatio, justice, mercy, peace
Love God as Father . . . fear Him as God
Prefer nothing whatever to Christ because He did not prefer anything to us
ATHANASIUS: In the Life of Antony zeal is positive, and Antony's zeal is to be imitated.
On emerging from the fort Antony advises his hearers: to prefer nothing in the world to the love of Christ (Vit.Ant.14)
AMBROSE: Describes two zeals: A zeal that leads to life and a zeal that leads to death (Hom.Ps.118.18.10)
Zeal is ardor; zeal is love (Hom.Ps.118.18.13)
CASSIAN: Tolerating the infirmities of others is a sign of spiritual maturity (Conf.19.9)
BENEDICT Uses all the Latin words for love in describing the good zeal that leads to God.
Competition allowed only in showing honor
We are brought together (pariter) to eternal life
In the Prologue he depicts the widened heart and the art of running together in the the schola of the Lord's service
6.B.
WIDENED
HEART
in the
SCHOOL of the
LORD'S
SERVICE
ATHANASIUS: Although the phrase is not used, Antony emerging from the fort is a literary icon of the heart expanded and enabled to teach others
AMBROSE: Let the way be narrower, let the heart be wider to support the dwelling of the Trinity (Hom.Ps.118.4.27)
BENEDICT: In the Prologue he depicts the widened heart and the art of running together in the the schola of the Lord's service
GREGORY the GREAT: Benedict's heart is widened so as to contemplate the whole of creation in a single ray of light (Dial.II.35.6)
7.
THEOSIS:
DIVINIZATION
1. The doctrine of theosis prior to Benedict
2. Theosis in Benedict and Gregory the Great
3. Development of Doctrine of Theosis in more detail and in the East
BENEDICT
GREGORY the GREAT
8.
ASCETICISM
CASSIAN: Ten Signs of Humility (In.4.39.2) leading to love (39.3)
Nine [steps] in the ascent to perfection from fear of the Lord to purity of heart. (In. 4.43)
THE MASTER concludes the Spiritual Art with a prolonged description of heaven taken from the Visio Pauli
BENEDICT condenses the vision of heaven into a single sentence.
HANDOUT
Principal Sources of Benedict's Rule:
A. The Sources BENEDICT recommends in RB 73:
The Institutes and Conferences of Cassian;
The Rule of Basil;
The Lives (of Antony and the Desert Fathers and Mothers)
The Holy Catholic Fathers
B. Sources on which Benedict Depends:
The Rule of the Master
Cyprian (Prefer nothing...; Zeal
Athanasius Life of Antony; (Prefer nothing - image of the transformed soul)
Pachomius (emphasis on community and literacy/scripture-memorization)
Basil: (coenobium as contrasted with hermitage and model of care for sick RB 36/RBas 36; Initial formation & children 6 & 7; )
Pseudo-Basil: language and military imagery of prologue
Ambrose: Widened heart and different zeals
Jerome: translator of Pachomius' Rule[s]; Kinds of monks; Life of Paul supports learned monasticism
Augustine: Rule - example of apostolic community
Apophthegmata: models of spiritual maturity
Cassian: central importance of Institutes and Conferences for subsequent centuries. transmitter of Evagrius to West
THEMES
The Kinds of Monks - Jerome / Cassian / Master / Benedict
Hermitage vs. Cenobium (Antony/Cassian/Basil)
Solitude versus Individualism; Community versus dependency
Care of Disabled (Cassian/RM/RB) ?Basil?: from Suspicion to Compassion
Having one to trust promotes healing: healers incite healing (Hippocrates)
What is "illness" or "disability"?
Asceticism as healing path to virtue (principle of gradualness)
Simplicity in food yet provision for the sick (RBas 9; RB 40 & 55)
Ladder of Humility - Cassian / Master / Benedict: place of love in Benedict's ladder
Humility and truth - use of gifts. Lewis: ability to know truth of one's worth
Novices and Formation RM and RB
Note infrequency today of forming young (RB youth (
Widened Heart and Good Zeal:
Prol: v.1 Basil Ad fil 1 PL103.683 Widened Heart (Ambr.Ps.18) Chapter 72 - Unique vision and Cyprian; modification of Zeal
Theosis: Basil; Athanasius; Apophthegmata; use in RM - RB
Asceticism in Benedict and His Sources
Virtues Vices and Addictions [Nav]
HANDOUT
Principal Sources of Benedict's Rule:
A. The Sources he recommends in RB 73:
The Institutes and Conferences of Cassian;
The Rule of Basil;
The Lives (of Antony and the Desert Fathers and Mothers)
The Holy Catholic Fathers
B. Sources on which Benedict Depends:
The Rule of the Master
Cyprian (Prefer nothing...; Zeal
Athanasius Life of Antony; (Prefer nothing - image of the transformed soul)
Pachomius (emphasis on community and literacy/scripture-memorization)
Basil: (coenobium as contrasted with hermitage and model of care for sick RB 36/RBas 36; Initial formation & children 6 & 7; )
Pseudo-Basil: language and military imagery of prologue
Ambrose: Widened heart and different zeals
Jerome: translator of Pachomius' Rule[s]; Kinds of monks; Life of Paul supports learned monasticism
Augustine: Rule - example of apostolic community
Apophthegmata: models of spiritual maturity
Cassian: central importance of Institutes and Conferences for subsequent centuries. transmitter of Evagrius to West
THEMES
The Kinds of Monks - Jerome / Cassian / Master / Benedict
Hermitage vs. Cenobium (Antony/Cassian/Basil)
Solitude versus Individualism; Community versus dependency
Care of Disabled (Cassian/RM/RB) ?Basil?: from Suspicion to Compassion
Having one to trust promotes healing: healers incite healing (Hippocrates)
What is "illness" or "disability"?
Asceticism as healing path to virtue (principle of gradualness)
Simplicity in food yet provision for the sick (RBas 9; RB 40 & 55)
Ladder of Humility - Cassian / Master / Benedict: place of love in Benedict's ladder
Humility and truth - use of gifts. Lewis: ability to know truth of one's worth
Novices and Formation RM and RB
Note infrequency today of forming young (RB youth (
Widened Heart and Good Zeal:
Prol: v.1 Basil Ad fil 1 PL103.683 Widened Heart (Ambr.Ps.18) Chapter 72 - Unique vision and Cyprian; modification of Zeal
Theosis: Basil; Athanasius; Apophthegmata; use in RM - RB
Asceticism in Benedict and His Sources
Virtues Vices and Addictions
C.S.LEWIS
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