Cap. II
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Ch. 2
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Egregium enim ordinem tenuit B. Benedictus in hoc loco, eo quod prius dixit de generibus vel vita monachorum [cf. Regula Benedicti, c. 1] et postmodum subjunxit de sententia1 abbatis, qualis ille debet esse. Veluti quis, cum aliquod aedificium construere vult, fundamentum ponit, ita et B. Benedictus facere comprobatur [page 86], cum prius de generibus monachorum dicit et post monasterialem normam descripsit; et post electionem coenobialis vitae quid aliud debuit inprimis describi nisi caput, cum descripturus erat et cetera membra? Et bene postquam coenobialem vitam elegit, de abbate, qui est caput, dixit, quia capite firmo et sano cetera membra vigebunt. |
For in this section, blessed Benedict kept excellent order because earlier he spoke about the kinds and life of monks [cf. Regula Benedicti, ch.1] and afterwards added his opinion of what kind of person the abbot should be. Just as when someone wishes to construct any building, he places the foundation [first], so also St. Benedict is shown to do, [page 86] when earlier he spoke about the kinds of monks and afterward he described the monastic rule; and after the choice of monastic life, what else should be described first if not the head, when he is about to describe the other members of the monastery? And he chose well to speak about the abbot, who is the head, after monastic life, because the other members of the monastery will flourish with a strong and sensible head. |
Sequitur: 1Praeesse dignus est. |
Next: 1He who is worthy to lead. |
Praeesse, i. e. superesse. |
To lead, that is, to be in charge. |
In hoc enim loco animadvertendum est, quia non dixit absolute praeest, sed praeesse cum adjectione dignus; ista, enim adjectio, quae est dignus, admonet illum abbatem, ut interiora cordis sui consideret, ut cognoscat, utrum hunc honorem dignus sit accipere. Quod si se cognoverit dignum esse, referat gratias largitori suo; et si se invenerit indignum, jam ista cogitatio humilitas in illo esse cognoscitur. Deinde humilitate suscepta, ejecta superbia, ad hoc laboret et conetur, ut dignus inveniatur, quatenus sibi et auditoribus proficiat. Et non solum illum hortatur et admonet, illud considerare, verum etiam bona, quae discipuli sui agunt, indicare illis, quatenus illi, cum sua opera approbare magistrum cognoverint, arctius teneant, ut non perdant. |
For in this place it must be observed, that he did not simply say he leads, but to lead with the adjective worthy; for the adjective (worthy) reminds the abbot to inspect the interior [workings] of his heart, so that he may know if he is worthy to receive this honor. If he finds himself worthy, he should thank his Benefactor; and if he finds himself unworthy, then that thought should be recognized as humility in him. Subsequently, with humility received and pride cast aside, let the abbot work and strive to be found worthy to improve himself and his listeners. And not only does [humility] encourage and admonish the abbot to consider this, but also it encourages him to point out the good things which his disciples do, in order that they may hold more closely to the abbot when they learn that their master approves of their work, so that they will not be lost. |
Similiter etiam mala, si forte agunt, illis indicare magister studeat, ut illi, cum magistrum suum sua opera cognoverint reprobare, super his poenitentiam agant et de cetero emendent. Et hoc ita sive malum sive bonum illis manifestare studeat, ut illi pro bonis non se extollant et pro malis non desperent, et nec plus aut minus, quam oportet, illis sive mala vel bona indicare studeat, sed secundum competentiam unicuique dicat. |
Likewise with bad things, if perhaps [disciples] do them, let the master strive to point this out to them, so that when they learn that their master condemns their works, they may do penance for these and subsequently emend. And thus let him endeavor to make clear to them the bad as well as the good, so that they may not elevate themselves on account of good things and not despair on account of bad things. And let him endeavor to point out bad and good things no more or less than it is fitting, but let him speak to everyone according to their capacities. |
Sequitur: 1Semper meminere debet abbas, quod dicitur, i. e. semper recordari debet hoc, quod ab aliis dicitur. i. e. abbas, quia si semper illud recordatus fuerit, poterit implere, quod sequitur: 1et nomen majoris factis implere. |
Next: 1The abbot should always remember what he is called, that is he ought always to remember what he is called by others, that is abbot, because if he always remembers that, he will be able to fulfill what follows: 1and to fulfill in his deeds the name of superior. |
In hoc loco, ubi dicitur majoris, subaudiendum est: dignitatis vel officii aut personae. |
In this place, where of superior is said, it must be understood: With regard to the dignity, either of the office or the person. |
Nunc videndum est, quomodo debet abbas nomen majoris factis implere. Ita enim implet factis suum nomen majoris, si sic, ut est primus in sedendo, primus in ambulando, primus in cetera distribuendo sive [page 87] disponendo, ita debet esse primus in humilitate, in jejunio, in silentio, in lectione, in caritate; et sicut est, in corporalibus rebus, ita etiam in spiritalibus rebus. |
Now it must be seen, how the abbot, through his deeds, ought to fulfill the name of the superior. For thus he fulfills his name of superior in deeds if just as he is first in sitting, first in walking, first in other distribution or [page 87] arrangement, thus he ought to be first in humility, in fasting, in silence, in reading, in charity; and just as he is in corporal matters, he must also be in spiritual matters. |
Sequitur: 2Christi enim agere vices in monasterio creditur. |
Next: 2For he is believed to act in the place of Christ in the monastery. |
Iterum videndum est, quomodo agat Christi vices in monasterio. Ita enim agit: Christus enim descendit de coelis et elegit apostolos; ad hoc elegit, ut illos amaret, sicut dicit ipse Dominus; ait enim: Sicut dilexit me Pater, et ego dilexi vos [Io 15:9]. Et iterum ad hoc elegit, ut illos doceret, sicut idem Dominus dicit: Omnia, quaecunque audivi a Patre meo, nota feci vobis. [Io 15:15] |
Again it must be seen how he should act in the place of Christ in the monastery. For he acts thus: Christ descended from heaven and chose his apostles; he chose for this reason, that he might love them, just as the Lord himself says. For he says: Just as the Father loved me, I have also loved you. [Io 15:9] And again he chose for this reason, that he might teach them, just as the Lord himself says: All thing whatsoever I have heard from my Father, I have made known to you. [Io 15:15] |
Et iterum ideo apostoli elegerunt Dominum, ut diligerent illum, et obedirent ei; nam quod ideo elegerunt Dominum, ut diligerent illum, testatur Dominus, cum dicit illis: Ipse enim Pater amat vos, quia vos amatis me et credidistis mihi, quia a Deo exivi [Io 16:27]. In hoc, quod dixit amatis, ostendit amorem apostolorum erga se, et in eo, quod dixit credidistis, ostendit obedientiam apostolorum. |
And again the Apostles indeed chose the Lord, so that they might love and obey him. They chose the Lord for this reason, so that they might love him. They chose the Lord for this purpose, so they might love him, as the Lord bears witness when he says to them: For the Father himself loves you, because you love me and believed in me, since I came from God [Io 16:27]. That he said you love me shows the love of the apostles towards him, and that here he said you believed in me shows the obedience of the apostles. |
Vide modo, sicut Dominus elegit discipulos, ut amaret et doceret eos, ita et abbas monachos ad hoc debet eligere, si vicem vult agere Christi, ut illos diligat et doceat; nam si alias elegerit, non vicem Christi agit; ille autem videat, cujus vicem ita eligendo discipulos agat. |
Now see that just as the Lord chose his disciples so that he might love and teach them, thus also the abbot ought to choose his monks according to whether he wishes to act in the place of Christ, so that he might love and teach them. For if he chooses others, he does not act in the place of Christ. Moreover, let [the abbot] see in whose place he should act in choosing his disciples. |
Et iterum monachi ad hoc debent eligere abbatem suum, ut ament illum et obediant ei, sicut discipuli Christum; nam si aliter elegerint, i. e. non ut abbatem suum ament et obediant, non vicem discipulorum tenent, sed aliorum; illi videant, in quorum vice eligunt sibi abbatem. |
And again the monks ought to choose their abbot accordingly, so that they may love and obey him, just as the disciples loved and obeyed Christ; for if they choose differently, that is so that they may not love and obey their abbot, they do not keep the place of the apostles, but of others; let those men in the place of [the apostles] see that they choose the abbot for themselves. |
Nam idcirco praecipit S. Benedictus, abbatem novitium per unum annum probare, ut cognoscat abbas illum, si possit illum amare et docere, et similiter ille novitius debet providere per unum annum abbatem, quem amet et cui obediat. |
For therefore St. Benedict instructs the abbot to test a novice for one year, so that the abbot may know him, [and] if he is able to love and teach him, and likewise that novice ought to see for a year what to expect concerning the abbot whom he would love and obey. |
Nam iterum dico; nam si abbas, sicut diximus, non eligit monachos et in dilectione et doctrina Dei non habet illos, non abbas Christi, sed diaboli est abbas. Similiter et illi monachi, si non obedierint abbati aut dilexerint eum, non illum in vice Christi habent patrem. Et est sensus, cum dicit: Christi enim vicem agere creditur in monasterio, i. e. in vice Christi [page 88] creditur esse abbas in monasterio; et ubi dicit creditur, subaudiendum est: ab aliis. |
For again I say that if the abbot, as we have said, does not choose his monks and does not hold them in love and in the doctrine of God, then the abbot is not Christ’s, but the devil’s. Likewise also those monks, if they do not obey the abbot or love him, they do not hold their father in the place of Christ. It this is the sense, when he says: For he is believed to act in the place of Christ in the monastery, that is, the abbot is believed to be in the place of Christ [page 88] in the monastery; and when he says is believed, it must be understood: by others. |
Sequitur: 2Quando ipsius vocatur praenomine 3dicente apostolo: Accepistis spiritum adoptionis filiorum Dei, in quo clamamus: Abba, pater [Rm 8:15]. |
Next: 2When he is called by Christ’s title, 3as the Apostle says: You have received the spirit of the adoption of the sons of God, in which we cry out: Abba, father. [Rm 8:15] |
In hoc, quod dicit praenomine, ostendit, nomen et dignitatem Christi in monasterio abbatem habere. Dignitatem enim dico, quantum ad hominem attinet, quantum vero ad Deum, dignatio Dei est, eo quod Deus condescendendo nobis fecit se patrem nostrum, sicut jam superius diximus; praenomen enim nomen est dignitatis. |
Because he says by [Christ's] title, he shows by this that the abbot has the name and authority of Christ within the monastery. I say authority, as much as it pertains to man, but also as much as it pertains to God. Authority is God’s because God in descending to us made himself our father, as we already said earlier; for his name is the name of authority. |
Deinde quia S. Benedictus dixit rem grandem, cum dixit, abbatem vicem Christi agere in monasterio, idcirco illam firmavit hoc testimonio, quod dicit: Accepistis spiritum adoptionis filiorum, in quo clamamus: Abba, pater. |
Then, because St. Benedict said a great thing when he said that the abbot acts in the place of Christ in the monastery, he therefore strengthened that statement with this testimony, because he says: You have received the spirit of the adoption of sons, in which we cry out: Abba, father. |
Paulus enim hoc jam baptizatis dicebat, et illis dicebat cum caritate, qui non cum timore serviebant; et hoc sciendum est, quia narrando Paulus dixit et indicavit illis, quia non spiritum servitutis acceperunt, sed spiritum adoptionis filiorum. |
For Paul said this to the newly baptized and he spoke with love to those men, who did not serve with fear; and it must be understood that Paul, in relating this, said and indicated to them that they did not receive a spirit of servitude but rather a spirit of the adoption of sons. |
Ubi animadvertendum est, quia debet unusquisque suam conscientiam inquirere, utrum Deo per timorem an per amorem servit; si autem cognoverit, se per timorem servire, tunc se cognoscat filiorum spiritum adoptionis non accepisse, sed spiritum timoris; si autem cognoverit, se per amorem servire, tunc se cognoscat spiritum adoptionis filiorum accepisse. Similiter et monachi, si per timorem obediunt abbati, tunc non est causa sua bona, quia non acceperunt spiritum adoptionis filiorum, sed timoris. |
Whereby, it must be observed whether one serves God through fear or through love, since each person ought to examine his own conscience. But if [a person] recognizes that he serves through fear, then he should recognize that he did not receive the spirit of the adoption of sons, but rather the spirit of fear. But if he recognizes that he serves through love, then he should recognize that he received the spirit of the adoption of sons. Likewise also the monks: if they obey the abbot through fear, then this is a bad motive, because they did not receive the spirit of adoption of sons, but rather the spirit of fear. |
Vide modo, sicut Paulus dicit, illos spiritum adoptionis Domini accepisse, in quo clamant Deum patrem, ita et monachi quasi spiritum adoptionis accipiunt ab abbate suo, quem sibi in vice Christi elegerunt patrem, in quo clamant illum patrem. |
Now see, just as Paul says, that they received the spirit of the adoption of the Lord, in which they cry out to God the father, thus also the monks receive the spirit of adoption from their abbot, whom they chose for themselves as father in the place of Christ, when they call him father. |
Abba hebraica et syriaca lingua est, graeca vero et latina lingua pater dicitur. Quia cognovit B. Paulus apostolus, gentes suas epistolas esse lecturas, ideo dixit Abba, pater, ut unaquaequae gens in sua liugua haberet hoc nomen, quod est pater. |
Abba is a Hebrew and Syrian word, but called pater in Greek and Latin. Because the blessed apostle Paul recognized that gentiles would read his epistles, he therefore said Abba, pater, so that every people might have this name, that is pater, in his own language. |
Sequitur: 4Ideoque abbas nihil extra praeceptum Domini, quod absit, debet docere aut constituere vel jubere. |
Next: 4Therefore the abbot must not, heaven forbid teach or establish or command anything that is outside the Lord’s commandments. |
Istud [page 89] enim ideo ad superiorem sensum attinet, ac si diceret: Si abbas vicem Christi agere creditur, propterea non debet docere aut constitnere vel jubere, quod absit, i. e, quod nunquam sit, contra praeceptum Domini; extra praeceptum Domini ponitur pro 'contra' praeceptum; extra enim pro 'contra' ponitur. |
This [page 89] therefore pertains to the earlier sense, as if he said: If it is believed that the abbot acts in the place of Christ, for this reason he must not teach or establish or decree, heaven forbid, that is, never teach what is contrary to God’s teaching; outside the Lord’s commandments is in place of ‘against’ the commandments; for outside is in place of ‘against’. |
Docere enim attinet ad doctrinam, quae est in scripturis divinis, ac si diceret: nihil aliud debet docere, nisi quod in textu regulae et in scripturis divinis invenitur. |
For to teach pertains to doctrine, which is in the holy scriptures, as if he said: He must teach nothing else except what is found in a text of the Rule and in the holy scriptures. |
Sic enim B. Hieronymus dicit: Cave prudens lector superstitiosam intelligentiam, ut non sensui tuo jungas scripturas, sed scripturae jungas sensum tuum, ut intelligas, quod sequatur [Jerome, Commentarii in Evangelium Matthaei I, 10:29, PL 26, col. 66D]. |
For thus the blessed Jerome says: Beware, prudent reader, of superstitious interpretation, so that you do not join the scriptures to your own meaning, but that you bring your meaning to the scriptures, so that you may understand what follows [Jerome, Commentarii in Evangelium Matthaei I, 10:29]. |
Constituere vero attinet, ad locus, qui constituuntur in monasterio. Et quomodo isti loci constitui possunt contra praeceptum Domini? Possunt etiam, si ita constituuntur, ut non honeste et recte constituantur, ita ut saluti animae in illis locis aliqua contrarietas generetur; recte et honeste constituuntur, ut fratres, qui ibi laborant aut quidquid agunt, possint sine contrarietate animae laborare. |
But to establish pertains to the places, which are established in the monastery. And how can these places be established contrary to the Lord’s commandments? They can indeed, if they are established in such a manner that they are not established honorably and properly, but so that in these places some opposition to the salvation of the soul is created; it is established properly and honorably so that the brothers, who work there or who do something there can work there without opposition to their soul. |
Verbi gratia, loci sunt, quos alii affectus (?) vocant, ut sunt isti, ubi fratres operantur manibus aut ubi lavantur, quando polluti in nocte fuerint, aut ubi legunt aut aliquid agunt, sicut diximus. |
There are for example places that others call affectus,1 just as there are those places where brothers work with their hands or where they are washed when they have been polluted in the night, or where they read or do something else, as we have said. |
Jubere vero attinet ad imperium, sicut imperat abbas monacho, vadere in aliquem locum aut aliquid agere. Talia enim jussa contra praeceptum Domini sunt, si in his praeceptis scandalum animae reperitur; illa enim studeamus discere in terris, quorum nobis notitia proficiat in coelis. |
To command certainly pertains to authority (imperium), just as the abbot orders (imperat) a monk to go to someplace or to do something. For such orders are contrary to the Lord’s commandments, if in these commandments there is an offence of the soul. Let us strive to learn these things on earth, knowledge of which may benefit us in heaven. |
Sequitur: 5Sed jussio ejus vel doctrina fermentum divinae justitiae in discipulorum mentibus conspergatur. |
Next: 5But instead his command and his teaching should sprinkle the yeast of divine justice in the minds of his disciples. |
Nunc videndum est, quare S. Benedictus superius dixit tria, id est docere vel constituere vel jubere, et hic dixit duo, jussio et doctrina. Ideo non dixit constitutio, quia constituere attinet, sicut dixi, ad constitutionem locorum, quae magis ad exteriorem hominem attinet, eo quod ibi noster exterior homo corporaliter agit in illo, quamvis salus animae in illis possit reperiri; doctrina vero vel jussio ad cordis aures attinet, id est interioris hominis, eo quod per illum homo exterior percipit verba. |
Now it must be seen how St. Benedict said three things above, that is to teach or to establish or to command, and here he said only two, command and teaching. He did not say establishment (constitutio) because it pertains to establishing (constituere). Just as I said [earlier], the establishment of places relates more to the exterior man because our exterior man exists there physically, although the salvation of the soul can be found in those [physical places]. But teaching or command pertains to the ears of the heart, that is to the inner man, because the exterior man learns the words through him. |
Fermenti enim natura [page 90] est, omnem saporem farinae ad se trahere. Fermentum autem in malo et in bono ponitur; ponitur enim in malo, ut est illud: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azimi [1 Cor 5:7]. Fermentum enim ad veteris Adae conversationem attinet; Adam enim fermentum fuit in massa generis humani, quia sicut ille corruptus fuit, ita traxit omnem saporem generis humani, i. e. corrupit genus humanum. Sed Deus misertus humanae naturae misit aliud fermentum in terris, hoc est filium suum, qui faceret novam conspersionem, ut omnes, quotquot voluerint, salvarentur. Ille vero fecit novam conspersionem et traxit omnia ad suum saporem, sicut ipse dixit: Si exaltatus fuero a terra, omnia traham ad me [Io 12:32]. |
For it is the nature of yeast [page 90] to draw all the flavour of the flour to itself. But yeast is placed within the bad as well as the good. It is placed in the bad, as it is said: Purify the old yeast, so that you will be as new dough, just as you are morally pure.2 [1 Cor 5:7] For yeast belongs to the way of life of Adam in the Old Testament; for Adam was the yeast in the dough of the human race, and just as he was corrupted, so he drew all his flavour to the human race, that is he corrupted the race of man. But God, having mercy on human nature, sent another yeast to earth, that is his son, to make new dough, so that all who wished would be saved. Indeed, he made new dough and drew all things to his flavour, just as he said himself: If I am exalted, I will draw all things from the earth to me. [Io 12:32] |
In hoc enim loco, ubi dicit omnia, subaudiendum est: electa. Et propterea Paulus dicit: Expurgate vetus fermentum [1 Cor 5:7], i. e. expellite a vobis veteris Adae conversationem, ut possitis suscipere novi Adae, qui est Christus. |
For in this place, where he says ‘all things’, it is to be understood as “chosen things.” And therefore Paul says: Purify the old yeast, [1 Cor 5:7] that is drive away from yourself the way of the old Adam, so that you can receive the way of the new Adam, who is Christ. |
B. vero Benedictus, quia superius dixerat, abbatem vicem Christi agere, idcirco dicit nunc: Jussio ejus vel doctrina fermentum divinae justitiae in discipulorum mentibus conspergatur, ac si diceret: quia vicem agit Christi, ita debet trahere ad suum saporem omnem massam monachorum, sicut Christus traxit ad se omnia, hoc est per patientiam, per humilitatem, per doctrinam et ceteras virtutes. |
Indeed St. Benedict, because he had said above that the abbot acts in the place of Christ, therefore now says His command and his teaching should sprinkle the yeast of divine justice in the minds of his disciples, as if he said: because he acts in the place of Christ, he must thus draw the entire dough of monks to his flavour, just as Christ drew all things to himself, that is through patience, humility, teaching, and other virtues. |
Ubi enim dicit fermentum; subaudiendum est: quasi ut sit fermentum divinae legis justitiae; fermentum enim tunc bene trahit saporem massae ad suum saporem, si prius fuerit comminutum atque minutatum; ita et abbas tunc recte potent trahere voluntates et mores monachorum ad suum morem, si prius fuerit comminutus et contribulatus, hoc est, si compassionem et tribulationem fratrum suorum habuerit. |
For where he says yeast, it must be understood: as though it may be the yeast of the law of divine justice; for then the yeast draws well the taste of the dough to his own flavour, if first it is broken down and weakened; thus then the abbot can also rightly draw the will and the ways of the monks to his way, if he shall first be broken down and afflicted, that is, if he has compassion and distress for his brothers. |
Item fermentum, sicut Isidorus dicit, a fervore dictum est, quod plus prima hora non potest continere, crescendo enim excedit [Isidore of Seville, Etymologiae XX, c. 2.18]. De fermentis2 enim in scripturis divinis, sicut Beda dicit, pro dilectione ponitur [cf Bede, In Lucae Evangelium Expositio IV, 13:21, CCSL 120, p. 270] [page 91]. |
Likewise yeast (fermentum), as Isidore says, it is named from the word heat (fervore), which cannot be contained for more than the first hour, for it expands by growing.3 Yeast, in the divine scriptures, stands for love, as Bede says. 4 |
Sequitur: 6Memor semper abbas, quia doctrinae sua vel discipulorum obedientiae utrarumque rerum in tremendo judicio Dei facienda erit discussio. |
Next: 6The abbot must always be mindful that there will have to be a trial in God’s fearsome court concerning two matters: his teaching and his disciples’ obedience. |
Istud enim vel pro ‘et’ positum est. |
Indeed, that word vel is used in place of et. |
Egregius enim ordo est in hoc loco in eo quod superius admonuit abbatem, ut doctrina ejus vel jussio talis sit, quale fermentum divinae justitiae in mentibus discipulorum, et nunc subjunxit dicens: Memor semper abbas, quia ille de doctrina sua, et monachi de obedientia sua reddituri sunt rationem in die judicii; et ob hoc dixit solummodo abbati memorem esse, ut ille sollicitus sit de doctrina sua et discipulos suos reddat sollicitos de obedientia sua. |
For there is an excellent [word] order in this place because he cautioned the abbot above that his teaching and command might be like the yeast of divine justice in the minds of the disciples, and now Benedict he adds this, saying: The abbot must always be mindful that he [will be tried] on his teaching, and that the monks will deliver an account of his obedience on the day of judgement. And he said only to the abbot to be mindful on this account, so that he may be attentive to his teaching and make his disciples attentive to their obedience. |
Altero vero modo idcirco dixit, solummodo abbatem memorem esse debere, eo quod ille tam de sua doctrina quam de obedientia discipulorum suorum redditurus est rationem Deo in die judicii. Et propterea dixit: (de) obedientia discipulorum suorum, utrum sit perfecta an imperfecta obedientia, sicut et: (de) doctrina abbatis, si plus fuerit aut minor illa doctrina, quam debet. |
Therefore he said, but in another way, that only the abbot must be mindful because he will deliver an account to God on the day of judgement not only about his teaching but about his disciples’ obedience as well. And therefore he said: (concerning) his disciples’ obedience, whether it may be perfect or imperfect obedience, and likewise (concerning) the abbot’s teaching, whether that teaching is more or less [perfect] than it must be. |
Nunc iterum videndum est, quare dicit semper, cum dixit: memor abbas. Ideo dixit semper, quia voluit B. Benedictus, ut nunquam a corde abbatis discussio ista, id est inquisitio ista recedat. |
Now it must be seen again in what way he said always, when he said: the abbot must be mindful. He said always, because blessed Benedict wished that this trial never [be absent from] the heart of the abbot, that is, that the investigation be far [from his heart]. |
Et iterum videndum est, quare dixit tremendo, cum suffecisset illi dicere: in die judicii facienda erit discussio? Ideo dixit tremendo, ut tremorem incuteret legentibus et audientibus hanc legem. |
And it must be seen again in what way he said fearsome, when it would have been sufficient for him to say that a trial will be held on the day of judgement. He said fearsome [tremendo], so that he might instill trembling in those reading and hearing this law. |
Et quia voluit, ut abbas hanc discussionem manifestus et plenius cognosceret, idcirco hoc exemplum pastoris subjungere studuit; ait enim: 7Sciatque abbas, culpae pastoris incumbere, quidquid in ovibus paterfamilias utilitatis minus potuerit invenire, ac si diceret: sicut paterfamilias inquirit diligenter pastorem ovium suarum de negligentiis earum. |
And because he wished the abbot to find this examination [of his own heart] to be clearer and more complete, he therefore strived to join it with this example of a shepherd, for he says: 7And an abbot should know that whatever use the father of the household finds lacking in the sheep will be blamed on the shepherd, as if he said: just as the father of the household carefully examines a shepherd of his sheep about his neglect. |
Verbi gratia, inquirit eum: 'Quare mortua est ovis mea? quare lupus rapuit illam? quare ovile non fuit bene coopertum? quare, cum infirma fuit, non medicavit illi, vel quare forsitan flagellavit illam?' et cetera his similia; quodsi pastor potuerit illi mittere rationem de infirma vel mortua [page 92] ove, tunc liberabitur, si vero non potuerit, poenae subjacebit: ita et Dominus faciet cum abbate. |
For example, he asks: 'How did my sheep die? How did a wolf seize her? Why was the sheepfold not well covered? Why, when she was sick, did you not medicate her, or why perhaps did you flog her?' and other questions like these. But if the shepherd is able to give him an account of a sick or dead [page 92] sheep, then he is acquitted; if however he cannot, then he is liable to punishment. And so God does with the abbot. |
Paterfamilias est Dominus, pastor vero est abbas, oves autem intelliguntur monachi, tempus, quo missurus est abbas rationem, intelligitur vita futura, in qua debet abbas mittere rationem de negligentiis monachorum suorum. |
The father of the household is the lord, but the shepherd is the abbot, while the sheep are understood to be the monks, and the time, in which the abbot makes account, is understood to be the future life, in which the abbot must render an account for the failings of his monks. |
Et bene dixit: quidquid in ovibus paterfamilias utilitatis minus potuerit invenire, id est non solum de spiritali negligentia, verum etiam de temporali eorum necessitate missurus erit rationem; quodsi non poterit mittere rationem tam de spiritali quam de temporali negligentia eorum, tunc condemnabitur. |
And he said well: whatever use the father of the household finds lacking in the sheep will be blamed on the shepherd, that is not only concerning spiritual neglect, but also concerning their earthly needs he will render an account. But if he is not able to render an account of spiritual as well as earthly neglect of them, then he will be condemned. |
Et hoc animadvertendum est, quia non liberabuntur monachi, cum abbas condemnatus fuerit, sed monachi condemnabuntur juxta meritum suum; abbas vero duplici poena luet, id est una pro sua negligentia, altera, quia illius negligentia non recta egerunt monachi. |
And this must be observed, that the monks will not be acquitted when the abbot is condemned, but rather the monks will be condemned according to their own merit. Certainly the abbot pays a double punishment, that is one for his neglect, the other because through his neglect the monks did not act properly. |
Si autem potuerit mittere rationem, quia non sua negligentia perierunt, tunc liberabitur, sicut in subsequentibus manifestat; ait enim: 8tantum iterum erit liber, ut si inquieto vel inobedienti gregi pastoris fuerit omnis diligentia attributa. |
If, however, he is able to give an account that [the monks] did not perish through his neglect, then he will be acquitted, as is made clear in the following, for [Benedict] says: 8Likewise he will be equally free if all diligence is applied to a shepherd’s unsettled and disobedient flock.5 |
Vide modo, quia, sicut prius terrorem incussit abbati de ratione mittenda, ita nunc laetificare eum studet, dum dicit: Tantum iteram erit liber. |
Look at the way that, just as [Benedict] earlier instilled fear in the abbot concerning the account that must be given, thus now he desires to delight him, when he says: Likewise he will be equally free. |
Et cum dicit liber, subaudiendum est: a vinculis negligentiae monachorum. |
And when he says free, it must be understood: [free] from the chains of the monks’ neglect. |
Animadvertendum est in hoc loco, quia inquietus et ad animam et ad corpus attinet, eo quod est inquietudo animae et corporis, et per inquietudinem corporis ostenditur inquietudo animae, et ex inquietudine animae procedit inquietudo corporis. |
It must be observed in this place, that unsettled [inquietus] concerns both the mind and the body, because disturbance [inquietudo] is of the mind and of the body, and disturbance of the mind is exhibited through the disturbance of the body, just as disturbance of the body proceeds from the disturbance of the mind. |
Inquieto, id est non quieto. Inquietudo corporis est, cum monachus vagatur de loco in locum; inquietudo animae est, cum audit signum et tardius occurrit [cf. Regula Benedicti, c. 43], vel negligenter agit ea, quae sibi injuncta fuerint, eo quod anima non est in suo statu, in quo debuit esse, sed quasi jam vacat, 3 cum a sua rectitudine cecidit in negligentiam. |
Unsettled, that is not settled. Disturbance of the body is when a monk wanders from place to place; disturbance of the mind is when he hears the bell and comes to meet it slowly [c.f. Regula Benedicti, c. 43], or he carries out those things which have been imposed upon him negligently because his mind is not in the condition ought to be, but is as if already vacant,6 when it falls from correctness into neglect. |
Omnis pastoris fuerit diligentia attributa. |
All diligence is applied [to a] shepherd’s [flock]. |
Nunc videndum est, quare dixit omnis, cum dixit diligentia? Ideo dixit [page 93] omnis, ut non solum abbas debeat de diligentia spiritali studium habere, sed etiam de necessitate eorum temporali. Ideo, enim dixit omnis, cum dicit diligentia, quia ad spiritalem et temporalem diligentiam attinere voluit: ad temporalem, sicut est domus, locus, cibus, potus, vestimentum, et caetera his similia. Quia si solummodo de spiritali diligentia et non temporali sollicitus fuerit, nil adjuvat, et iterum nil adjuvat, si solummodo de temporali necessitudine eorum sollicitus fuerit, (si) non4 spiritali. Sed tamen plus debet de spiritali diligentia studiosus esse quam de temporali. |
Now it must be seen why he said all when he said diligence. He said [page 93] all, so that the abbot should not only be zealous for spiritual diligence, but as well for their temporal need. Therefore he said all, when he said diligence, because he wished to refer to spiritual and to worldly diligence such as house, a place, a meal, a drink, clothes, and other similar things. Because if he is only concerned with spiritual diligence and not with worldly [diligence], [then] he is of no use, and again he is of no use if he is only concerned with their worldly needs, not with spiritual [needs]. But nevertheless he ought to be more devoted about the spiritual diligence than about the worldly [diligence]. |
Attributa, id est impensa. |
Applied, that is, devoted to. |
Sequitur: 8morbidis eorum actibus fuerit universa cura exhibita. |
Next: 8Every effort to cure its unhealthy actions is applied. |
Quod dicit: morbidis actibus, ad infirmitates mentis attinet, quia de corporalium infirmitatum cura inferius dicturus est. |
When he says unhealthy actions, it pertains to the sicknesses of the mind, because he will discuss the treatment of corporal sickness below. |
Et bene dixit: morbidis actibus, quia infirmitas animae per actiones corporis intelligitur, sicuti est, cum pigre ad officium venit et somnolentiam habet, et caetera, his similia. |
And well he said: unhealthy actions, because sickness of the mind is understood through actions of the body, just as it is when [a monk] comes slowly to the office and he is drowsy, and similar things. |
Morbidis actibus intelliguntur: infirmis actibus, hoc est negligentibus operibus. Morbidi actus sunt opera negligenter facta et caetera vitia. |
Unhealthy actions is understood to be weak actions, that is neglected works. Unhealthy actions are works done carelessly and other sins. |
Et hoc animadvertendum est, quia iste morbus, id est infirmitas, ex infirmitate animae procedit, quia sicut corpus habet infirmitates suas, id est febrem et caetera his similia, ita habet anima suas infirmitates, id est iram, furorem, indignationem et caetera his similia: et quantum plus fuerint opera negligenter facta, tanto ex majore infirmitate animae descendunt. Quod si majora vitia fuerint quasi poenae (paene?) morte5 infirmitates majores intelliguntur. Nam cum videris fratrem negligentem, cognosce, ejus animam esse infirmam. |
And this must be observed, that this illness, that is sickness, proceeds from the sickness of the soul, because just as the body has its sicknesses, that is fever and other similar things, so the soul has its sicknesses, that is anger, rage, indignation and other similar things. And the more carelessly works are done, the more they derives from great illness of the soul. Because if there are major faults, like the punishments of death, then they should be understood as major illnesses. For when you see a negligent brother, know that his soul is sick. |
Et hoc animadvertendum est, quia unum significat istud, quod hic dixit: universa cura fuerit exhibita, et illud, quod superius dixit: omnis diligentia attributa; et ob hoc hic illud replicavit causa exaggerationis verborum. |
And it must be observed that it means one and the same thing when Benedict said here and every effort to cure is applied, and when he said above all diligence is applied. He repeated it for the sake of emphasizing the words. |
[page 94] Sequitur: 9Pastor eorum in judicio Domini absolutus dicat cum Propheta Domino. |
[page 94] Next: 9Let their shepherd, acquitted in the Lord’s judgement, speak to the Lord, with the Prophet. |
Absolutus, subaudiendum est: a vinculis negligentiae discipulorum suorum. |
Acquitted, must be understood as from the negligence of his disciples.7 |
Dicat positum est pro ‘dicet’. |
Let him speak [dicat] is instead of he will speak [dicet]. |
Sequitur: 9Justitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi [Ps. 39:11]. |
Next: 9I did not hide your justice in my heart and I spoke your truth and your salvation [Ps 39:11]. |
Justitia enim in hoc loco pro generali justitia est posita, quae ad omnes virtutes attinet, veluti est illud Prophetae; ait enim: Indicabo tibi, o homo, quid Dominus tuus requirat a te, judicium et justitium, et ambulare sollicitum cum Deo tuo [Mi 6:8]. Quasi errans genus humanum a Deo, idcirco dixit: Indicabo tibi. |
For justice was put forth here instead of general justice, which pertains to all virtues, just as this statement of the prophet; for he said: I will show you, o man, what your God requires of you, judgement and justice, and to walk anxiously with your God [Mi 6:8]. Just as if the race of man wanders from God, he therefore said: I will show you. |
Judicium vero est discernere inter bonum et malum, justitia autem est, recedere a malo et facere bonum. Ambulare sollicitum dixit, ut sollicite custodiat bonum, quod agit; veritas vero attinet ad Deum, quia ipse dixit: Ego sum via, veritas et vita [Io 14:6]; et iterum attinet ad specialem virtutem, de qua dicit Apostolus: Veritatem loquimini unusquisque ad proximum suum [Eph 4:25; also Za 8:16], ac si diceret: 'Nolite mentiri invicem.' |
Judgement is to discern between right and wrong, justice however is to retreat from evil and do right. [The prophet]8 said walk anxiously, in order that a man protects anxiously the good he does; truth however pertains to God, because he [Christ] himself said: I am the way, the truth and the life [Io 14:6]; and again it pertains to special virtue, of which the apostle [Paul] says: Speak the truth, every person with his neighbour [Eph 4:25; also Za 8:16], as if he said: “Refuse to lie to each other.” |
Salutare enim attinet ad Christum, de quo dictum est: Salutare tuum da nobis [Ps 84:8], et potest referri ad praecepta divina, quia salutaria sunt. Et est sensus, cum dixit: Justitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi, i. e. dixi illis recedere a malo et facere bonum, et praecepta tua indicavi illis, necnon et te ipsum illis manifestavi. |
For salvation pertains to Christ, of which is said: Grant us your salvation [Ps 84:8], and it can refer to divine teachings, because they save. And this is the sense when he said: I did not hide your justice in my heart and I spoke your truth and your salvation, that is, I have said to them to retreat from evil and do good, and I have showed your teachings to them, and I have also revealed you yourself to them. |
Sequitur: 9Ipsi autem contemnentes spreverunt me. [Ez 20:27]. |
Next: 9Yet they scornfully rejected me. [Ez 20:27] |
Contemnere, i. e. spernere, i. e. rejicere vel repellere. Tunc contemnit quis, quando non vult audire praeceptum; spernit autem, quando ea, quae audit aut habet forte, de corde suo repellit; quia aliud est, in domum non sinere intrare, sicut est contemnere, et aliud, si susceptum habet, de domo sua rejicere. Et est sensus, cum dicit: Ipsi autem contemnentes spreverunt me, i. e. noluerunt audire, et si audierunt, a cordibus suis ea, quae dixi, expulerunt. |
To scorn [contemnere], that is to reject [spernere], that is to refuse [rejicere] and to drive away [repellere]. Someone scorns, when he does not wish to hear teaching; moreover he rejects [it], he drives it out of his heart, what he hears or perhaps has. For it is one thing to forbid entrance into a house, as if to scorn, and another to refuse someone already received. And this is the sense when he says Yet they scornfully rejected me, that is, they did not wish to hear me, and if they listened, still they drove from their hearts those things I said. |
Sequitur: 10Et tunc demum inobedientibus curae suae ovibus poena sit eis praevalens ipsa mors. |
Next: 10And then in the end the punishment for disobedient sheep in his care will be death itself prevailing over them. |
Tunc demum, i. e, tunc, deinde, postea; curae suae, i. e, saluti suae. |
Then in the end, that is, then, later, afterwards. |
Curae suae attinet ad spiritalem salutem et ad salutem [page 95] corporis, verbi gratia, tunc non obediunt curae suae, cum praeceptis divinis, quae salutem hominibus se observantibus praebent, non oboediunt; vel tunc non oboediunt saluti suae, cum sibi servitium aut necessitas sive pro infirmitate sive pro sanitate impensa fuerit, et illi, cum debent pro illo servitio vel necessitate sibi impensa in melius proficere, non solum non proficiunt, verum etiam in pejus proveniunt. |
His care, that is, his salvation. His care pertains to spiritual salvation and to bodily salvation [page 95], for example when [brothers] do not submit to his care, when they do not obey divine teachings that provide salvation [salutem] to men who observe them. And then they do not submit to his care, when there is servitude or need for him whether for sickness or for excessive health, is applied; when they ought to do better with regard to servitude or need, not only do they not do better, but even do worse. |
Sit poena suapraevalens eis ipsa mors, ita enim construitur, i. e. tunc sit, hoc est fiat poena, subaudiendum est, sua ipsa. 6 |
Will be death itself prevailing over them: thus [the sentence] is constructed, that is, then the punishment that should be done, and it must be understood: their own punishment. |
Praevalens mors: Praevalens, i. e. valde valens. Et est sensus, cum dicit: Tunc demum inobedientibus curae suae ovibus poena sit eis praevalens ipsa mors, i. e., quantum minus studium vel minorem curam habuerint erga salutem suam tam spiritalem quam etiam corporalem, tantum majorem poenam habebunt. Et propterea dicit curae suae, i.e. salutis suae. |
Death prevailing: prevailing [praevalens], that very powerful [valde valens]. And this is the sense when he says: Then in the end the punishment for disobedient sheep in his care will be death itself prevailing over them, that is, the less zeal or care they have regarding their own salvation, spiritual as well as bodily salvation, the greater will their punishment be, and therefore he says his care, that is, their salvation. |
Sequitur: 11Ergo cum aliquis suscipit nomen abbatis, duplici debet doctrina suis praeesse discipulis. |
Next: 11Therefore, when anyone takes up the name of abbot, he must lead his disciples with twofold teaching. |
Istud enim ergo ex superioribus pendet, ubi B. Benedictus dicit: 6Memor semper abbas, quia doctrinae suae vel discipulorum obedientiae utrarumque rerum in tremendo judicio Dei facienda erit discussio, ac si diceret: Si ita est, ut ille abbas tam de sua doctrina quam de obedientia discipulorum suorum redditurus erit7 rationem, ergo, qui suscipit nomen abbatis, duplici debet doctrina suis praesse discipulis, i. e. omnia bona et saccta factis amplius quam verbis ostendat, videlicet prius bona faciendo et postmodum verbis docendo. |
For that therefore depends on what was written above, where blessed Benedict says: 6The abbot must always be mindful that there will have to be a trial in God’s fearsome court concerning two matters: his teaching and his disciples’ obedience, as if he said: If it is thus that the abbot will hand over an account of his teaching as well his disciples’ obedience, therefore, he who takes up the name of abbot, must lead his disciples with twofold teaching, that is he should show [them] all that is good and holy by his deeds even more than by his words, namely first by doing good things and then by teaching with words. |
Sunt enim multi, qui dicunt, solummodo esse doctrinam verbis, et iterum sunt alii, qui dicunt, solummodo esse doctrinam operibus. B. vero Benedictus quia cognovit, utrumque esse necessarium, i. e. doctrinam, quae verbis fit, et doctrinam, quae operibus, idcirco dixit duplici doctrina, i. e. doctrina, quae fit verbis, et doctrina, quae operibus. |
For there are many who say that there is teaching only by words, and again there are others who say that there is teaching only by works. But blessed Benedict, because he recognizes that both are necessary, that is teaching, which takes place through words, and teaching, which takes place through works, therefore said a twofold teaching, that is teaching through words and teaching through works. |
Et ut ad superiora redeamus, ubi dicitur: 12omnia bona et sancta factis amplius quam verbis ostendat: quia magis [page 96] doctor actibus quam verbis praeesse debet, docet B. Gregorius in libro pastorali hoc modo dicens, ait enim: Sed inter haec ad ea quae jam diximus, caritatis studio retorquemur... [omitted in Mittermüller, added from SC 382: ut praedicator quisque plus actibus quam vocibus insonet, et bene vivendo vestigia sequacibus imprimat quam loquendo quo gradiantur ostendat. |
And let us return to the previous discussion,9 where it is said: 12He should show all good and holy things in deeds more than in words, that a teacher [page 96] ought to take the lead more through deeds than through words. St. Gregory teaches [this] in the Liber Pastoralis in this way, for he said: But in the midst of these things we are brought back by the earnest desire of charity to what we have already said above; [omitted in Mittermüller: that every preacher should give forth a sound more by his deeds than by his words, and by good living imprint footsteps for men to follow rather than by speaking show them the way to walk. |
Quia et gallus iste, quem pro exprimenda boni praedicatoris specie in loquutione sua Dominus assumit, cum jam edere cantus parat, prius alas excutit, et semetipsum feriens vigilantiorem reddit Quia nimirum necesse est ut hi qui verba sanctae praedicationis movent, prius studio bonae actionis evigilent, ne in semetipsis torpentes opere, alios excitent voce; prius se per sublimia facta excutiant, et tunc ad bene vivendum alios sollicitos reddant; prius cogitationum alis semetipsos feriant; quidquid in se inutiliter torpet, sollicita investigatione deprehendant, districta animadversione corrigant; et tunc demum aliorum vitam loquendo componant; prius punire propria fletibus curent, et tunc quae aliorum sunt punienda denuntient; et antequam verba exhortationis insonent, omne quod locuturi sunt,] ... operibus clament. [Gregory the Great, Regula Pastoralis III, c. 40, SC 382, pp. 530-532] |
For that cock, too, whom the Lord in his manner of speech takes to represent a good preacher, when he is now preparing to crow, first shakes his wings, and by striking himself makes himself more awake; since it is surely necessary that those who give utterance to words of holy preaching should first be well awake in earnestness of good living, lest they rouse others with their voice while themselves torpid in performance; that they should first shake themselves up by lofty deeds, and then make others solicitous for good living; that they should first strike themselves with the wings of their thoughts; that whatsoever in themselves is unprofitably torpid they should discover by anxious investigation, and correct by strict reproach, and then at last set in order the life of others by speaking; that they should first take heed to punish their own faults in tears and then denounce what calls for punishment in others; and that, before they give voice to words of exhortation, they should proclaim in their deeds what they are about to speak. [[Gregory the Great, Regula Pastoralis III, c. 40, SC 382]10 |
Unde subditur, 12id est: omnia bona et sancta factis amplius quam verbis ostendat. |
When is added 12He should show all good and holy things in deeds more than in words. |
Nunc animadvertendum est, quare praemisit omnia, cum dixit bona et sancta? Ideo dixit omnia, quia nil excludit abbati, hoc est, non secundum quod abbas eligit aut ei libitum solummodo fuerit, sed omnia debent esse bona et sancta, hoc est, quae in scripturis divinis repererit hoc est secundum auctoritatem divinarum scripturarum. |
Now it must be observed, why he placed all before good and holy? He said all because he excludes nothing concerning the abbot, that is, not according to what the abbot chooses or only what is pleasing to him, but all things ought to be good and holy, that is what he learns in the divine scripture, that is, according to the authority of the divine scripture. |
In hoc enim loco, quo dicit: factis amplius quam verbis ostendat, utrumque vult. s. Benedictus, id est doctrinam verborum et operum. Sed quia sunt multi, qui non possunt utrumque peragere, id est doctrinam verborum et operum, idcirco dixit: factis amplius, ac si diceret: utrumque debet peragere, sed quamvis utroque modo debet praeesse, tamen magis factis; et si periculum est in illo, qui factis solummodo praeest, tamen magis periculum est in illo, qui solummodo verbis praeest, ac si diceret: et doctrina et opere debet praeesse, maxime opere. |
For in this place, where he says: He should show in deeds more than in words, and St Benedict wants both, that is the teaching by words and by deeds. But because there are many who cannot carry out either, that is the teaching by words or deeds, he therefore said: more in deeds, as if he said: he ought to carry out both, but even though he ought to lead [them] in both ways, still [he ought to lead them] more through his deeds. And if there is danger in one who leads only through deeds, there is still more danger in one who leads [them] only through words as if he said: and he ought to lead through teaching and work, [but] most of all through work. |
Nam quod utrumque necessarium sit, id est doctrina verborum et doctrina operum, plurima habemus exempla. Legitur enim de Domino Jesu, quia coepit Jesus facere et docere. Vide modo, quia prius dixit facere, et postmodum docere. |
That both are necessary, that is the teaching of words and the teaching of deeds, we have many examples. For it is read of the Lord Jesus that he began to act and to teach. You see in this way that he said first to act, and afterwards to teach. |
Et iterum: Erat autem Jesus docens in synagogis eorum quasi potestatem habens, non sicut scribae eorum [Mc 1:22]. Sermo scribarum non habet potestatem, quia, non complent opere, quod verbis dicunt; sermo autem Domini habet potestatem, quia prius opere complebat et postmodum verbis praedicabat. Unde unusquisque, membrum ejus, si caput suum vult sequi, hoc, quod verbis praedicat, opere compleat. |
And again: However Jesus was teaching in their synagogue as one having power, not as their scribes [Mc 1:22]. The word of the scribes has no power because they do not fulfil through work what they say in words; however, the word of the Lord has power because he fulfilled it first through work and afterwards he preached in words. Whence if anyone each one wants his limb to follow his head, he should fulfil in deeds what he preaches in words. |
Et quod utrumque sit necessarium, testatur Papa Gregorius, cum dicit: Cujus vita despicitur, restat, ut ejus praedicatio contemnatur [Gregory the Great, Homiliae in Evangelia XII, c. 1, CCSL 141, p. 82]. |
And Pope Gregory testifies that both are necessary when he says: The preaching of those whose life is despised will also be despised [Gregory the Great, Homoliae in Evangelia XII, c. 1]. |
Et [page 97] B. Hieronymus dicit: Utrumque enim Dei servis necessarium est, ut et opus sermone, et sermo operibus comprobetur. [Jerome, Commentarii in Evangelium Matthaei I, 7:21, CCSL 77, p. 45] |
And [page 97] the blessed Jerome says: For both are necessary to God’s servants, that works are proven by words, and the words are proven by works. [Jerome, Commentarii in Evangelium Matthaei I, 7;21] |