Cap. LXXIII
DE HOC QUOD NON OMNIS OBSERVATIO JUSTITIAE IN HAC REGULA SIT CONSTITUTA

[Ms P, fol. 174r - Paulus Diaconus]

Ch. 73
NOT EVERY PRACTICE OF JUSTICE IS SET OUT IN THIS RULE

Translated by: Zachary Yuzwa

Superius enim dixerat S. Benedictus auditori suo Ad te ergo nunc meus sermo dirigitur [Regula Benedicti, prologue.3], et fecerat illum intentum. Et ex hoc ille relinquens omnia adhaesit ejus doctrinae et coeperat intente audire. S. vero Benedictus coepit dicere de generibus vel vita monachorum [cf. Regula Benedicti, c. 1] et de abbate [c. 2] et de reliquis rationibus et pervenit ad hunc locum, ubi dixit _tDe eo quod non omnis observatio justitiae in hac sit regula constituta, scilicet pro duabus causis: quia cognovit se tam vita quam doctrina imparem aliis sanctis esse, causa suae humilitatis dixit, et ne suus auditor, qui postquam observaverit ista quasi de plenae justitiae observatione in superbia erigeretur. 

For Benedict had earlier said to his listener, to you therefore is my speech now directed, [Regula Benedicti, prologue.3] and he accomplished his purpose: because of this his listener left all else behind, clung to his teaching and began to listen attentively. Indeed, S. Benedict began to speak about the different sorts of monks or rather their way of life [cf. Regula Benedicti, c. 1], about the abbot [c. 2] and about all their remaining precepts, when at last he arrived at the point where he said: _tnot every practice of justice is set out in this Rule. For two reasons did he say this: he spoke out of humility, because he knew that he was unequal to the other saints as much in his way of life as in his teaching; and also so that his listener—because he has heeded these things—might not be roused in arrogance as if he has heeded every possible justice. 

Nunc vero quasi interrogasset auditor ejus dicens: 'Ecce pater! tu me superius provocasti ad te audiendum dicens: Ad te ergo nunc meus sermo dirigitur [Regula Benedicti, prologue.3], et ego, qui putavi, te omnem justitiam me docere, relictis omnibus adhaesi tuae disciplinae. Cur ergo voluisti hanc regulam scribere, si inibi omnis justitiae observatio non continetur?'

Now in fact it is as if his listener questioned him, saying, ‘Look, father! Earlier you compelled me to listen to you, saying, to you therefore is my speech now directed, and I, expecting you to teach me every just conduct, abandoned all else and clung to your instruction. Why therefore did you want to write this rule, if it does not comprehend therein every practice of justice?’

Ille autem quasi respondens dicit: ₁Regulam autem hanc descripsimus, ut eam observantes in monasteriis aliquatenus vel honestatem morum aut initium conversationis nos demonstremus habere, - quasi diceret aliis verbis: 'Quia tu eras homo feralis quasi bestia et non habebas aliquod initium convertendi ad Deum, et mores tui errant incompositi, [et] propterea hanc regulam scribere studui, ut tui mores aliquo modo compressi honestatem habeant, et initium conversationis tibi significemus habere.' Aliquatenus, i. e. aliquomodo.

But he said in response, ₁We have sketched this Rule so that those of us practicing it in monasteries may show that to some extent we have honor in our ways and the rudiments of monastic life. That is to say, in other words: ‘Because you were a man wild as a beast and had not even begun a turn to God and your character lacked discipline, for these reasons I set to write this rule, in the hope that your character, somehow subdued, might gain honor and that we might demonstrate that we have for you the rudiments of such a conversion.' To some extent, which is to say in one way or another.

Nunc vero quasi respondens iterum videtur auditor interrogare S. Benedictum dicens: 'Jam postquam hic non est omnis justitiae observatio, quid ergo faciendum est mihi? et ubi requirenda est ipsa perfectio?' Ille autem quasi respondens dicit: ₂Ceterum ad perfectionem conversationis qui festinat, sunt doctrinae sanctorum patrum, quarum observatio perducit hominem ad celsitudinem perfectionis [page 633]. Ceterum, i. e. reliquum - quasi diceret: si magis vult quis agere, festinet ire ad doctrinam sanctorum patrum.

But now his listener in response seems to question S. Benedict, saying: ‘Now, since this is not every practice of justice, why therefore must I do it? And where must absolute perfection be sought?’ But S. Benedict says in response: ₂Otherwise, for one who hastens toward perfection in monastic life, there are the teachings of the holy Fathers, observance of which should direct a man to the peak of perfection. [page 633] Otherwise, which is to say the rest. If anyone prefers to do so, let him hasten to go to the teachings of the holy Fathers.

Sequitur: ₃Quae enim pagina aut quis sermo divinae auctoritatis veteris ac novi testamenti non est rectissima norma, vitae humanae? ₄aut quis liber sanctorum catholicorum patrum hoc non resonat, ut recto cursu perveniamus ad creatorem nostrum? ₅Nec non et collationes patrum et instituta et vita eorum et regula sancti patris nostri Basilii, ₆quid aliud sunt nisi bene viventium et obedientium monachorum instrumenta virtutum? ₇Nobis autem desidiosis et male viventibus atque negligentibus rubor confusionis est.

He continues: ₃For which page, which word of the divine authority of the Old and New Testament is not the most righteous guide for human life? ₄And which book by the holy Catholic Fathers does not resound with how we may arrive at our creator by a straight path? ₅As for the Conferences, Institutes, and Lives of the Fathers, as well as the Rule of our holy father Basil, ₆what else are they but tools of virtue for good and obedient monks? ₇For us, lazy, neglectful and wicked, they cause a blush of shame.

Quod enim dicit quae pagina aut quis sermo divinae auctoritatis veteris ac novi testamenti - attinet ad libros veteris et novi testamenti. Quod autem dicit aut quis liber sanctorum catholicorum patrum - attinet ad expositiones veteris et novi testamenti; catholicus enim est ille, cujus liber a catholica ecclesia recipitur.    

When he says which page, which word of the divine authority of the Old and New Testament, this pertains to the books of the Old and New Testament. When he says which book of the holy Catholic Fathers, this pertains to their exegesis of the Old and New Testament. For, he is Catholic, whose book is received by the Catholic Church.    

Et bene post historiae libros et expositiones ejus nunc dicit collationes patrum. Collationum enim tria volumina sunt: unum volumen continet septem collationes, aliud septem, tertium autem decem, qui fiunt insimul viginti quatuor libri.

And rightly does he now mention after the books of history and its exegesis the Conferences of the Fathers. For there are three volumes of Conferences: one volume contains seven conferences, the second seven and the third ten, which all together make twenty-four books.

Instituta enim ideo dicitur, quia ibi institutum est de cibis et potibus atque vestimentis monachorum; necnon etiam ibi constitutum est, qualiter debet pugnare unusquisque contra unumquodque vitium, quo impugnatur. Vita enim eorum attinet ad illos libros, ubi de eorum miraculis dicitur.

The Institutes are so called, because in them there is instruction about the food and drink and garb of monks. And also in them it is established how anyone should beat back whatever vice by which he is beset. As for the Lives, this pertains to those books where there is discussion of their miracles.

Quod autem dicit sed et regula sancti patris nostri Basilii et reliq. - ista omnia, i. e. scriptura veteris et novi testamenti et expositio earum et collationes et instituta et vitae patrum, ista omnia instrumenta sunt virtutum monachorum bene viventium et obedientium; nobis autem desidiosis et negligentibus et male viventibus sunt rubor confusionis. Desidiosis, i. e. pigris et negligentibus.

And when he says as well as the Rule of our holy father Basil and the rest, all of these—that is, the Scripture of the Old and New Testament, its exegesis, and the Conferences, Institutes and Lives of the Fathers—all of these are tools of virtue for good and obedient monks. But, for us, lazy, neglectful and wicked, they cause a blush of shame. Lazy, that is to say idle and neglectful.

Istud quod dicit quid aliud sunt nisi bene viventium et obedientium monachorum instrumenta virtutum, ita intelligitur, quasi diceret: illi libri sunt instrumenta bonis, unde sciant perficere bona opera et relinquere [page 634] mala, malis autem confusio.

When he says, what else are they but tools of virtue for good and obedient monks, it should be understood, as if he were to say: these books are instruments for the good, whereby they might learn how to accomplish good works and abandon [page 634] wicked ones, but they cause confusion to wicked men.

V. gr.: sunt duo homines, qui laborant habentes aequaliter omnia, i. e. boves et cetera opera, quae ad cultum terrae pertinent: unus illorum est studiosior in laborando et, cum laborat, colligit exinde fructus plurimos; alter vero est, qui pro pigritia sua non laboravit et non habet fruges, quas colligere debeat; eo quod non laboravit, ideo non recolligit. Vide modo unde ille laudatur, quia habuit et laboravit, inde iste magis vituperatur ad comparationem illius, quia habuit sicut ille omnia et tamen pro pigritia sua noluit laborare. 

As an example: there were two men who were laborers and possessed everything in equal measure, that is to say, the oxen and other things necessary for tilling the earth. One of them was more zealous in his work, and when he worked he reaped greater rewards as a result. But there was still the other man, who did not work on account of his indolence and did not have the rewards he ought to have reaped. Because he did not work, therefore he did not reap. See now for what reason the first man is praised—because he possessed what was necessary and he worked—but the second is instead scorned in comparison—because he had all the same advantages as the first man and nevertheless refused to work out of indolence. 

Secundum hunc sensum dicit B. Gregorius in sua homilia, ubi dicitur: Cum audieritis proelia et seditiones [Luke 21:9] et rel. et pervenit usque ad id, quod dicit: Contingent haec vobis in testimonium [Luke 21:13]: In testimonium videlicet quorum? Nisi eorum, qui aut persequendo mortes inferunt aut videndo non imitantur? Mors quippe justorum bonis in adjutorium est, malis in testimonium, ut inde perversi sine excusatione pereant, unde electi exemplum capiunt, ut vivant. [Gregory the Great, Homilia in Evangelia 35, c. 2, CCSL 141, p. 323] 

Following this sentiment, the blessed Gregory says in his homily, where it is said: When you shall hear of wars and seditions [Luke 21:9] and the rest, and eventually he gets that point where he says: And it shall happen unto you for a testimony [Luke 21:13]. Gregory says, ‘For a testimony, but whose? Unless those who inflict death by persecution or do not imitate though they see? The death of the just is a help to the good but a testimony to the wicked, so that for the very reason the wicked die without excuse, the chosen may take up an example for living [Gregory the Great, Homilia in Evangelia 35, c. 2]. 

Similiter etiam in hoc loco intelligendum est, quia quantum electi homines apud Deum gloriosiores et laetiores sunt pro eo, quia vitam sanctorum atque doctrinam audierunt et imitari studuerunt, tantum negligentes et pigri cum majore verecundia atque confusione ante Deum existunt pro eo, quod exempla sanctorum doctrinamque non solum imitari, sed etiam audire noluerunt.

It must be understood similarly in this passage. To the extent that those men chosen in the presence of God are more renowned and blessed, because they listened to the life and teaching of the saints and strived to imitate them, so the neglectful and indolent appear before God in great shame and confusion, because not only did they refuse to imitate the examples of saints and their teaching, but they even refused to listen.

Sequitur: ₈Quisquis ergo ad patriam coelestem festinas, hanc minimam inchoationis regulam descriptam adjuvante Christo perfice. Minimam cum dicit, subaudiendum est: ad comparationem doctrinarum patrum, quasi diceret: Quicunque es, qui ad patriam coelestem festinas, istam minimam doctrinam prius implere stude, ₉et tunc demum, i. e. deinde vel deinceps seu postremum ad majora, quae supra memoravimus, doctrinae virtutumque culmina Deo protegente pervenies.

Benedict continues: ₈Therefore, whoever you are, hastening toward your heavenly home, with Christ’s help carry out this little Rule sketched as a beginning. When he says little, it ought to be understood in comparison to the teachings of the Fathers, as if he were to say: Whoever you are, who hasten toward your heavenly home, first try to complete this little teaching, ₉and then at last—that is to say, from there or in turn or at last—you will reach those greater heights of learning and virtues we mentioned above, with God’s protection. 

Notandum est enim, quia ordinem congruum tenuit in hoc loco S. Benedictus. Sicut enim dixit [page 635] superius: doctrinae sanctorum patrum et paginae aut sermo novi et veteris testamenti et collationes patrum et instituta et regula S. Basilii, hic¹ dicit doctrinae, eo quod doctrina ad illa omnia superiora attinet; virtutumque culmina attinet ad vitam illorum. Et notandum est, quia illi dicitur venire, qui nondum venit. In hoc loco patet licentiam donare S. Benedictus perficientibus hanc minimam legem [et] ad majora ire.  

For, it must be noted that S. Benedict maintains a suitable structure in this passage. For as he said [page 635] above: the teachings of the holy Fathers and the pages or word of the New and Old Testament and the Conferences of the Fathers and their Institutes and the Rule of S. Basil, he calls teachings, because the word ‘teaching’ pertains to all these greater texts and the height of virtues pertains to their lives. And it must be noted that the to arrive is addressed to him who has not yet arrived. In this passage, S. Benedict makes clear that he gives permission to those who have completed this little rule to move on to greater things. 

Ubi notandum est: si illis concedit egredi S. Benedictus, qui pro perfectione sua volunt exire de monasterio, multo magis concedit etiam illis, qui in loco periculoso constituti sunt et tumultuoso atque inordinato, et ibi professionem suam non possunt implere, ad alia loca ire, i. e. aut ad solitudinem aut ad aliud strictius monasterium.

And here it must be noted: if S. Benedict allows someone to depart when he wants to leave the monastery on account of his perfection, all the more does he allow others to go elsewhere—whether to a solitary retreat or to a stricter monastery—when they are in a dangerous place, whether turbulent and undisciplined or where they can not fulfill their vows.

Forte dicit aliquis: 'Quomodo hoc possum cognoscere, ut isti tales egrediantur de monasterio?' Cui respondendum est: Si isti, qui sponte exit, conceditur egredi, qui si ibi etiam voluisset stare, non periculosum esset illi, magis conceditur etiam illi, qui ob liberationem animae suae vult exire, posse exire, quam illi, qui si ibi voluisset stare, non esset illi periculosum; ut, quia ibi non potest salvare, salvetur in alio loco.

Maybe someone says: ‘How am I able to judge whether such men as these may depart the monastery?’ To which the answer must be: if he who leaves of his own free will is allowed to depart, when, had he chosen to remain, he would have been in no danger, then it is better to let that one depart who wants to leave for the sake of freeing his soul than the one who, had he chosen to remain would have been in no danger; so that he, because he can not here be saved, might be saved somewhere else.

Explicit traditio, quam Hildemarus monachus exposuit super regulam S. Benedicti et tradidit discipulis suis. Facientibus haec regna patebunt superna. Amen.

Here ends the commentary which the monk Hildemar wrote about the rule of S. Benedict and handed down to his disciples. May the heavenly kingdom lay open to those who do these things. Amen.