| How the man of God knew that one of his monks had received certain handkerchiefs. Not far from his Abbey, there was a village, in which very many men had, by the sermons of Benedict, been converted from idolatry to the true faith of Christ. Certain Nuns also there were in the same town, to whom he often sent some of his monks to preach to them, for the good of their souls. On a day, one that was sent, after he had made an end of his exhortation, by the entreaty of the Nuns took certain small napkins, and hid them for his own use in his bosom: whom, on his return to the Abbey, the man of God very sharply rebuked, saying: " How comes it to pass, brother, that sin is entered into your bosom ? " At which words the monk was much amazed for he had quite forgotten what he had put there; and therefore knew not any cause why he should deserve that reprehension: whereupon the holy man spoke to him in plain terms, and said: " Was not I present when you took the handkerchiefs of the Nuns, and put them up in your bosom for your own private use? " The monk, hearing this, fell down at his feet, and was sorry that he had behaved himself so indiscreetly: forth he drew those napkins from his bosom, and threw them all away. How holy Benedict knew the proud thought of one of his monks. Once upon a time, while the venerable Father was at supper, one of his monks, who was the son of a great man, held the candle. As he was standing there, and the other ate his meal, he began to entertain a proud thought in his mind. He spoke to himself: " Who is he, that I wait on him at supper and hold him the candle? And who am I, that I should do him any such service? " Immediately the holy man turned and with severe rebuke spoke to him: " Sign your heart, brother, for what is it that you say? Sign your heart. " Forthwith he called another of the monks, and bid him take the candle out of his hands. He commanded him to cease his waiting, and to retire. Benedict, being demanded of the monks what it was that he had thought, told them, how inwardly that monk had swelled with pride, and what he spoke against the man of God, secretly in his heart. |
| Benedicto decidió que lo mejor era irse a vivir a un lugar solitario donde entregarse a la oración. No quería verse envuelto en las luchas por el poder, en la codicia, en la ambición y el egoísmo que suelen dominar la vida de los ricos y los poderosos. En vez de eso quería tener tiempo para pensar en Dios, y en la vida de Jesucristo, y en cómo ser un buen cristiano. Durante una temporada vivió completamente solo en una cueva cerca de Subiaco, pero más adelante se le unieron otros hombres que acudían a pedirle que les enseñara a vivir como monjes. Para poder guiarles, Benedicto redactó su «regla para principiantes,» donde explicaba lo principal que debía hacer un cristiano «si realmente busca a Dios.» En ella decía que un cristiano debe vivir en paz con los demás , sin intentar salirse siempre con la suya, y sin tener una idea demasiado elevada de sí mismo. Debe vivir una vida sencilla, y no desear la posesión de muchas cosas que le hagan sentir importante y seguro. Un cristiano debe rezar a menudo, y también leer la Biblia. Puesto que normalmente un grupo de gente que vive en común debe ponerse de acuerdo respecto a cómo hacer las cosas, Benedicto tuvo que descender también a detalles concretos: dijo cómo había que gobernar un monasterio, cuáles eran las tareas específicas que debían llevarse a cabo, qué oraciones había que rezar y cuándo había que rezarlas, qué tipo de persona debía ser el abad, cómo había que atender a los invitados, etc. Todos los monjes debían prometer obediencia al abad, y permanecer en la abadía durante toda su vida; y aunque los monjes hacían promesa de no casarse, la vida en el monasterio debía ser como una gran familia, de la cual el abad fuera el padre. Al abad lo elegían entre todos los monjes, y una vez elegido permanecía en el cargo durante toda su vida. El monasterio debía cubrir todas las necesidades de los monjes, y los hombres que llegaban allí venían de todos los estratos de la sociedad: desde hijos de campesinos que no sabían leer ni escribir hasta hijos de familias nobles que se habían educado en la escuela del monasterio. Sin embargo tenían que ser capaces de vivir juntos en paz y armonía. |
| St. John the Merciful, Patriarch of Alexandria, often celebrated the Divine Liturgy for the dead, and stated that it is a great aid to their souls. To corroborate this, he cites the following: " There was a certain prisoner whose parents, considering him dead, had the Liturgy served three times a year for him—on Theophany, Pascha and Pentecost. After he had been released from captivity, returning unexpectedly to his parents, he recalled that on those very days a certain man of glorious appearance came to him in prison carrying a torch. The fetters fell from his hands and he was freed; the rest of the days he was again in chains as a prisoner. " St. Gregory the Dialogist also relates that during the lifetime of St. Benedict of Nursia there lived two women who had the unfortunate habit of judging their neighbors, speaking evil and reproaching others. Learning of this, the Venerable Benedict said to them: " Curb your tongues, or I will have to excommunicate you from the Holy Mysteries. " But, all the same, they did not cease their evil habits and even said nothing in reply to the saint " s paternal admonition. Several days later both women died in their virginity and were buried together in the church. When the Divine Liturgy was served and the deacon exclaimed: " Catechumens, depart! " , many Christians beheld the two virgins leaving their tombs and the church, for they were unable to remain there during the Divine Liturgy. This occurred at each Divine Liturgy. When St. Benedict discovered this, he took pity on them and, taking a prosphora, he commanded them to take it to the church and to remove a particle from it for the repose of their souls. He also ordered them commemorated during the performance of the Mysteries of Christ. After that, none of the Christians saw them leaving the church. From this, all understood that, owing to the Holy Church " s prayer for the departed and the offerings, the departed virgins had received forgiveness from God. The Greek Emperor Theophilus lived carelessly and did not concern himself with the salvation of his soul. Death found this sovereign in the midst of his sinful life. The Empress St. Theodora, Theophilus " consort, was horrified at the heavy lot that would befall her husband in eternity. At her behest, prayers were increased in the churches, alms were distributed, good works were performed. And what was the result? The prayers of the Church reached the Lord. Theophilus was forgiven, to the spiritual joy of his grieving spouse and to the consolation of the Church, which has so merciful and mighty a Lord, Who gives life to the dead and leads them forth from the abyss of hell, not only bodily, but spiritually. |
| The reason why we say that all should be called to council is this: It is often to a younger brother that the Lord reveals the best course. But the brethren must give their counsel submissively and humbly and not presume stubbornly to defend their opinions. The decision should, however, depend mainly on the Abbot’s judgment, and all should be joined in obedience to what he considers the soundest course. But just as it is fitting that disciples should obey their master, so it is incumbent on him to settle everything with foresight and justice. – St. Benedict of Nursia Notice how St. Benedict avoids falling for the false dichotomy. He does not give everyone an equal vote. But he also does not allow the Abbot to make unilateral decisions, until he has first sought council from the very youngest members of the monastery. And since 6th century monasteries normally included children, that means grey-haired Abbots were patiently listening to the opinions of young boys. St. Benedict gives the reason for this. The Father of the community needs to hear the opinions of the young, because “It is often to a younger brother that the Lord reveals the best course.” Just because you are older and wiser does not mean that your opinion will always be better. God loves to encourage humility. And there is nothing more humbling for an Abbot, than to hear a child come up with a better idea. Still, the Abbot is the Abbot. He is the leader of the community, and the course of action is not put up to a vote. Once the Father has heard everyone’s opinions, and has given due consideration to everyone’s concerns, it is he and he alone who makes the final decision. He may conclude that one of the younger brothers had a good idea. Or he may conclude that their suggestions are unwise. He may rule in agreement with the majority of the brothers, or he may rule against the majority. Regardless of what decision he makes, his decision is final. And everyone in the monastery – everyone in the family – should joyfully obey his decision, without complaining. |
| Of the fantastical fire, which burnt the kitchen. Then the man of God thought it good that they should presently dig up the ground in the same place before his departure. This was done, and a deep hole made, the monks found there an idol of brass, which being for a little while by chance cast into the kitchen, they beheld fire suddenly to come from it, which to all their sight seemed to set the whole kitchen on fire. For the quenching of it, the monks by casting on of water made such a noise, that the man of God, hearing it, came to see what the matter was. He himself beheld not any fire at all, but they said that they did. He bowed down his head forthwith in prayer, and then he perceived that they were deluded with a fantastical fire. He therefore bide them bless their eyes, that they might behold the kitchen safe and sound, and not those fantastical flames, which the devil had falsely devised. How by revelation venerable Benedict knew that his monks had eaten out of the monastery. Among other miracles which the man of God did, he began also to be famous for the spirit of prophecy: as to foretell what was to happen, and to relate to them that were present, such things as were done in absence. The order of his Abbey was, that when the monks went abroad (to deliver any message) never to eat or drink anything out of their cloister: and this being diligently observed, according to the prescription of their rule, on a certain day some of the monks went forth on such business: and being enforced about the dispatch thereof to tarry somewhat long abroad, it fell so out that they stayed at the house of a religious woman, where they ate and refreshed themselves. And being late before they came back to the Abbey, they went as the manner was, and asked their father " s blessing: of whom he demanded where they had eaten: and they said nowhere. " Why do you, " said he, " tell an untruth? For did you not go into such a woman " s house? And eat such and such kind of meat, and drink so many cups? " When they heard him recount so in particular, both where they had stayed, what kind of meat they had eaten, and how often they had drunk, and perceived well that he knew all whatsoever they had done, they fell down trembling at his feet, and confessed that they had done wickedly: who immediately pardoned them for that fault, persuading himself that they would not any more in his absence presume to do any such thing, seeing they now perceived that he was present with them in spirit. |
| On another day, when the man of God had ended his devotions, he went out of the oratory, where he found the foresaid monk standing idle. For the blindness of his heart he struck with a little wand, and from that day forward he was so freed from all allurement of the little black boy, that he remained quietly at his prayers, as the other monks did. The old enemy was so terrified, that he dare not suggest any such thoughts again. As though by that blow, not the monk, but the devil himself had been struck. Of a fountain that sprung forth in the top of a mountain, by the prayers of the man of God. Among the monasteries which he had built in those parts, three of them were situated on the rocks of a mountain, so that it was very painful for the monks to go down and fetch water, especially because the side of the hill was so steep that there was great fear of danger. Therefore the monks of those Abbeys with one consent came to the servant of God, Benedict, giving him to understand, how laborious it was for them daily to go down to the lake for water. They added that it was very necessary for them to move to some other places. The man of God, comforting them with sweet words, caused them to return. The next night, having with him only the little boy Placidus (of whom we spoke above), he ascended up to the rock of that mountain, and continued there a long time in prayer. When he had done, he took three stones, and laid them in the same place for a mark, and so, none of them being privy to what he had done, he returned to his own Abbey. The next day, when the foresaid monks came again about their former business, he said to them: " Go your way to the rock, and in the place where you find three stones laid one on another, dig a little hole, for almighty God is able to bring forth water in the top of that mountain, and so ease you of that great labor of fetching it so far. " Away they went, and came to the rock of the mountain according to his directions. They found it as if it were sweating drops of water. After they had made a hollow place with a spade, it was immediately filled, and water flowed out abundantly. So plentifully, that even to this day, the water springs out and runs down from the top of that hill to the very bottom. |
| Then they all realized very well that nothing could be hidden from venerable Benedict, seeing that the very sound of men " s inward thoughts came to his ears. Of certain nuns absolved after their death. GREGORY: His common talk, Peter, was usually full of virtue: for his heart conversed to above in heaven, that no words could in vain proceed from his mouth. And if at any time he spoke aught, yet not as one that determined what was best to be done, but only in a threatening manner, his speech in that case was so effectual and forcible, as though he had not doubtfully or uncertainly, but assuredly pronounced and given sentence. For not far from his Abbey, there lived two Nuns in a place by themselves, born of worshipful parentage: whom a religious good man served for the dispatch of their outward business. But as nobility of family does in some breed ignobility of mind, and makes them in conversation to show less humility, because they remember still what superiority they had above others: even so was it with these Nuns: for they had not yet learned to temper their tongues, and keep them under with the bridle of their habit: for often by their indiscreet speech they provoked the aforesaid religious man to anger; who having borne with them a long time, at length he complained to the man of God, and told him with what reproachful words they entreated him: whereupon he sent them by and by this message, saying: " Amend your tongues, otherwise I do excommunicate you " ; which sentence of excommunication notwithstanding, he did not then presently pronounce against them, but only threatened if they amended not themselves. But they, for all this, changed their conditions nothing at all: both which not long after departed this life, and were buried in the church: and when solemn mass was celebrated in the same church, and the Deacon, according to custom, said with loud voice: " If any there be that do not communicate, let them depart " : the nurse, which used to give to our Lord an offering for them, beheld them at that time to rise out of their graves, and to depart the church. |
| According to different ancient authors, the Apollo statue was installed either on the Palatine Hill or on the Capitoline Hill in Rome, and stood there for another 400 years, until the Late Antiquity, giving the “Colossus of Apollonia " a combined lifespan of some 800 years. It is said to have been destroyed by Christians outraged by its nudity after Christianity became the official religion in the Roman Empire in the 4th century AD. Here it is shown on the St. Cyricus Island (today a peninsula) in Bulgaria’s Sozopol. The St. Ivan Island where the relics of St. John the Baptist were found is visible in the background. Photo: e-vestnik " ,640,386);return false; " > A 2011 collage showing what the 13-meter-tall Colossus of Apollonia might have looked like> Here it is shown on the St. Cyricus Island (today a peninsula) in Bulgaria’s Sozopol. The St. Ivan Island where the relics of St. John the Baptist were found is visible in the background. Photo: e-vestnik While the Apollo statue was taken from Sozopol to Rome in the 1st century BC, the polis of Apollonia Pontica is also known to have had a large temple dedicated to Apollo. According to Popkonstantinov’s newly voiced hypothesis as to why Sozopol was picked to host the monastery with the relics from St. John the Baptist established in the 4th-5th century AD, the cult for Apollo must have been rather persistent in Apollonia Pontica regardless of the removal of the Colossus several centuries earlier. “During this early period when Christianity was imposed as the religion of the Empire, a lot of shrines from the pagan period were turned into churches. Even the Parthenon in Athens was turned into a [Christian] temple dedicated to the Holy Mother of God (Virgin Mary), " Popkonstantinov says. He cites an example from Italy in which an Early Christian monastery was built at a site with a still operational shrine of Apollo: in 526 AD, St. Benedict of Nursia (ca. 480-543/7) built a monastery dedicated to St. John the Baptist in Monte Cassino. |
| Archive Пн Patriarchal message to the archpastors, clergymen, monastics and laypeople of the dioceses in the territory of Russia 3 April 2020 year 16:00 His Holiness Patriarch Kirill of Moscow and All Russia addressed with a message to the archpastors, clergymen, monastics and laypeople of the dioceses in the territory of the Russian Federation. At this difficult time, when the governmental authorities are taking all possible measures to prevent the spread of the coronavirus infection, I call upon the hierarchs, clergy, monastics and laypeople to intensify your prayer to the Lord for the deliverance of people from the harmful epidemic, and I call upon the arhpastors and pastors to continue to zealously celebrate divine services and especially the Holy Eucharist – the Sacrament of the Body and Blood of Christ – even in the absence of the flock due to the authorities’ respective recommendations. “Indeed, nothing is to be preferred to the Work of God” (The Rule of St Benedict of Nursia, chapter 43). Today many of us are compelled to take upon themselves the feat of constantly staying in their homes. To them I am saying: let the place of your solitude become a desert of your personal and domestic work of prayer, according to the Gospel: “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Mt 6:6). May in this feat we also be inspired by the example of the Venerable Mary of Egypt who had spent many years in the desert in solitary prayer. These days we are losing an opportunity to attend together the Lenten divine service, which we all hold dear. Yet, we know that even the gates of hell cannot prevail against the Church of Christ (cf. Mt 16:18). “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? in all these things we are more than conquerors through him that loved us neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom 8:35-39). |
| Entre estos monasterios, los ingleses tenían unas características específicas. Los edificios se modificaron para adaptarse al clima frío de Inglaterra, e incluyeron una habitación especial en la que se encendía un fuego para calentarse en invierno. Además, los monasterios ingleses no estaban tan separados de la vida del país como pretendía San Benedicto: los reyes y las reinas se convirtieron en patrones de los monasterios, o en guardianes, y en muchas ocasiones la iglesia del monasterio era además la catedral de una región grande y el obispo vivía con los monjes. Además, las campanas de la abadía repicaban los domingos y los días festivos para avisar a la gente para que acudiera a la iglesia, y en ocasiones especiales los monjes y los ciudadanos organizaban procesiones por las calles de la ciudad. Regla de San Benito Prólogo Escucha, hijo, los preceptos del Maestro, e inclina el oído de tu corazón; recibe con gusto el consejo de un padre piadoso, y cúmplelo verdaderamente. Así volverás por el trabajo de la obediencia, a Aquel de quien te habías alejado por la desidia de la desobediencia. Mi palabra se dirige ahora a ti, quienquiera que seas, que renuncias a tus propias voluntades y tomas las preclaras y fortísimas armas de la obediencia, para militar por Cristo Señor, verdadero Rey. Ante todo pídele con una oración muy constante que lleve a su término toda obra buena que comiences, para que Aquel que se dignó contarnos en el número de sus hijos, no tenga nunca que entristecerse por nuestras malas acciones. En todo tiempo, pues, debemos obedecerle con los bienes suyos que Él depositó en nosotros, de tal modo que nunca, como padre airado, desherede a sus hijos, ni como señor temible, irritado por nuestras maldades, entregue a la pena eterna, como a pésimos siervos, a los que no quisieron seguirle a la gloria. Levantémonos, pues, de una vez, ya que la Escritura nos exhorta y nos dice: «Ya es hora de levantarnos del sueño» ( Rom. 13:11 ). Abramos los ojos a la luz divina, y oigamos con oído atento lo que diariamente nos amonesta la voz de Dios que clama diciendo: «Si oyeren hoy su voz, no endurezcan sus corazones» (Sal 94:8). |
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