GREGORY: When this great temptation was thus overcome, the man of God, like to a piece of ground well tilled and weeded, of the seed of virtue brought forth plentiful store of fruit: and by reason of the great report of his wonderful holy life, his name became very famous. Not far from the place where he remained there was a monastery, the Abbot whereof was dead: whereupon the whole Convent came to the venerable man Benedict, entreating him very earnestly that he would vouchsafe to take on him the charge and government of their Abbey: long time he denied them, saying that their manners were divers from his, and therefore that they should never agree together: yet at length, overcome with their entreaty, he gave his consent.
Having now taken on him the charge of the Abbey, he took order that regular life should be observed, so that none of them could, as before they used, through unlawful acts decline from the path of holy conversation, either on the one side or on the other: which the monks perceiving, they fell into a great rage, accusing themselves that ever they desired him to be their Abbot, seeing their crooked conditions could not endure his virtuous kind of government. Therefore, when they saw that under him they could not live in unlawful sort, and were loath to leave their former conversation, and found it hard to be enforced with old minds to meditate and think on new things: and because the life of virtuous men is always grievous to those that be of wicked conditions, some of them began to devise, how they might rid him out of the way.
Taking counsel together, they agreed to poison his wine: which being done, and the glass wherein that wine was, according to the custom, offered to the Abbot to bless, he, putting forth his hand, made the sign of the cross, and straightway the glass, that was held far off, broke in pieces, as though the sign of the cross had been a stone thrown against it: on which accident the man of God by and by perceived that the glass had in it the drink of death, which could not endure the sign of life. Rising up, with a mild countenance and quiet mind, he called the monks together, and spoke thus to them:
"Almighty God have mercy on you, and forgive you: why have you used me in this manner? Did not I tell you before hand, that our manner of living could never agree together? Go your ways, and seek ye out some other father suitable to your own conditions, for I intend not now to stay any longer among you."
When he had thus discharged himself, he returned to the wilderness which so much he loved, and dwelt alone with himself, in the sight of his Creator, who beholds the hearts of all men.
PETER: I do not understand very well what you mean, when you say that he dwelt with himself.
GREGORY: If the holy man had longer, contrary to his own mind, continued his government over those monks, who had all conspired against him, and were far unlike him in life and conversation, perhaps he should have diminished his own devotion, and somewhat withdrawn the eyes of his soul from the light of contemplation. Being wearied daily with correcting of their faults, he would have had the less care of himself, and so it might have fallen out that he should have both lost himself, and yet not found them.
For so often as by infectious motion we are carried too far from ourselves, we remain the same men that we were before, and yet not with ourselves as we were before: because we are wandering about other men's affairs, little considering and looking into the state of our own soul.
For shall we say that he was with himself, who went into a far country, and after he had, as we read in the Gospel, prodigally spent that portion which he received of his father, was glad to serve a citizen, to keep his hogs, and would willingly have filled his hungry belly with the husks which they ate? When he remembered those goods which he had lost, it is written that, returning into himself, he said: "How many hired men in my father's house do abound with bread?" [Luke 15]
If then, before he was with himself, from where did he return home to himself? Therefore I said that this venerable man dwelt with himself, because carrying himself circumspectly and carefully in the sight of his Creator, always considering his own actions, always examining himself, he never turned the eyes of his soul from himself, to behold whatsoever else.
PETER: Why, then, is it written of the Apostle, St. Peter, after he was by the Angel delivered out of prison, that, returning to himself, he said: "Now I know verily, that our Lord sent his Angel, and delivered me from the hand of Herod, and from all the expectation of the people of the Jews." [Acts 12:11]
GREGORY: We are two manner of ways, Peter, carried out of ourselves: for either we fall under ourselves by sinful cogitation, or else we are, by the grace of contemplation, lifted above ourselves. He that kept hogs, through wanderings of his mind and unclean thoughts, fell under himself, He whom the Angel delivered out of prison, being also rapt by the Angel into an ecstasy, was in truth out of himself, but yet above himself. Both of them, therefore, returned to themselves; the one when he recollected himself, and forsook his lewd kind of life; and the other from the top of contemplation, to have that usual judgment and understanding, which before he had.
Therefore, venerable Benedict in that solitary wilderness dwelt with himself, because he kept himself, and retired his cogitations within the closet of his own soul: for when the greatness of contemplation rapt him up aloft, out of all question he then left himself under himself.
PETER: Your discourse does very well content me: yet I beseech you to answer me this question, whether he could in conscience give over those monks, whose government he had now taken on him?
GREGORY: In my opinion, Peter, evil men may with good conscience be tolerated in that community, where there be some good that may be helped, and reap spiritual profit. Where there is none good at all that receive spiritual profit, often times all labor is lost. Those that would be perfect carry always this mind: that when they perceive their labor to be fruitless in one place, to remove immediately to another, where more good may be done.
For this cause, Paul, that notable preacher of the word, who was desirous to be dissolved, and to be with Christ, to whom to live is Christ, and to die is gain [Phil. 1:21], not only desired himself to suffer persecution, but also animated and encouraged others to suffer the same. Yet being himself in persecution at Damascus, he got a rope and a basket to pass over the wall, and was privately let down. [Acts 9:25]
What then? shall we say that Paul was afraid of death, when as himself said, that he desired it for Christ's sake? not so: but when he perceived that in that place little good was to be done by great labor, he reserved himself for further labor, where more fruit and better success might be expected. Therefore the valiant soldier of Christ would not be kept within walls, but sought for a larger field where he might more freely labor for his master.
And so, in like manner, you shall quickly perceive, if you mark well, that venerable Benedict forsook not so many in one place, that were unwilling to be taught, as he in sundry other places raised up from the death of soul many more, that were willing to be instructed.
PETER: It is just as you say, and plain reason teaches it, and the example of St. Paul confirms it. I beseech you, however, to return to your former purpose, and to continue telling the life of the holy man.
GREGORY: As God's servant daily increased in virtue and became continually more famous for miracles, many were led by him to the service of almighty God in the same place. By Christ's assistance he built there twelve Abbeys; over which he appointed governors, and in each of them placed twelve monks. A few he kept with himself; namely, those he thought would gain more profit and be better instructed by his own presence.
At that time also many noble and religious men of Rome came to him, and committed their children to be brought up under him for the service of God. Evitius delivered Maurus to him, and Tertullius, the Senator, brought Placidus. These were their sons of great hope and promise: of the two, Maurus, growing to great virtue, began to be his master's helper; but Placidus, as yet, was but a boy of tender years.
OSB Index | Gen. Information | Saint Benedict