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The Ascetic Works of Saint Basil: Author’s Preface and Introduction

W. K. L. Clarke

VI. The Benedictine Rule

The subsequent history of Basil’s Rules lies outside the scope of this book.¹ But an exception must be made for the Rule of St. Benedict, which is based partly on St. Basil’s Rules, known in the West through Rufinus’ version. Benedict recommends the study of the Bible, the writings of the holy Catholic Fathers, the Conferences and Institutes (of Cassian), and “the Rule of our holy father Basil.”² Basil is the only Father expressly named, and to him Benedict owed the ground plan of his Rule. Both Rules inculcate unconditional obedience to the Superior, active work, the practice of silence and humility. Regulations for the reception of newcomers are virtually the same in both. Both allow boys within the monastery and forbid the holding of property by individuals; in both great disciplinary powers are given to the abbot.

The following parallels are taken from Dom Butler:

- Basil Benedict 1. 853c (F. 10 = R. 6). lviii.

Laborious tasks to be given Inquiry whether the novice to novices, et quae wideantur is ready ad obprobria opprobrio habery a secularibus 2. 8355p (F. 15 =R. 7) lix.

Children brought by parents Those who offer their to be received sub testimonio children to do so coram testibus plurimorum 3. 362r (F.19=R. 9) x1.

Ut non usque ad satietatem Ut non usque ad satietatem persistamus 1m edendo bibamus 4. 363c (F. 19 =R. 9) lv.

Sed si quid est [cibr] quod Sed quales vnueniry possunt munaquague provincia facilus in prowincia qua dequnt, aut et wilius comparatur quod wilvus conparary possit

[Table of parallels between the Rules of St Basil and St Benedict omitted here: see the printed edition, pp. 32–35.]

Quod wutique qui vmplere Secundus humilitatis gradus wilt, sine dubio proprias sib est, ST Propriam quis non amans amputat uoluntates, secundum uoluntatem desideria sua non imatationem vpsius Domina delectetur vmplere; sed uocem dicentis: Descendr de caelo, tllam Domina factis vmatetur etc. (Jn. vi. 38) dicentis: Non wen etc. (Jn.

Sv quas tudicem suum urdens Su cum homanibus potentibus vel principem, et loguens cum uolumus aliqua suggerere, non eo, mon sibi credit licitum esse praesumimus nist cum humaliuagary oculis. quanto tate et reuerentia; quanto magus qui accedit ad Dominum magis Domino Deo wuniuernusquam debet mouere oculum sorum cum omni humalitate et cordis puritatis deuotione supplican-

If there is a reason why he If the work exceeds his should not do the work, ex-strength, impossibilitatis suae ponat hanc ipsam causam huic causas ev qui sibv praeest paqui praeest, et relinquat evus lventer et opportune suggerat, wdicio non superbiendo aut resistendo

If the monk is unable to be Brethren who are engaged present corporaliter... ad in work and cannot come ad orationis locum, in quocunque oratorium... agant ibidem loco nuentus fuerit, quod opus Der uby operantur deuotionis est vmpleat 15. 468p (B. 160 = R. 36) xxxvi.

Qual affectu debemus n- Infirmorum cura ante omnia firmis fratribus manastrare? et super ommia adhbenda est, Steut pst Domino offerentes ut sicut reuera Christo, ita eis obsequium, qui dizit (Mt. xxv. seruratur, quia vpse dixit... 40) (Mt. xxv. 40) 16. 477p (B. 184 = R. 15) ii.

(Is qui praeest) timens ne Ideoque abbas mihil extra praeter uoluntatem Dei, vel praeceptum Dominy quod sit praeter quod in sacris Scripdebet aut docere aut constituere turis eurdenter praecipitur, uel uel 1ubere dicat aliquid wel vmperet (cf. also B. 98) 17. 455p (B. 116 = R. 65) vil. 101

[Modum obedientiae] Apos- Tertvus humalitatis gradus tolus ostendit, proponens nobis est, ut quis pro Dei amore omni obedientiam Domina (Phil. ii 8) oboedientia se subdat maior,

A number of parallels are given below between the Benedictine Rule and parts of St. Basil’s Rules not translated by Rufinus. The Latin is that of the uetus interpres printed by Garnier. Cassian (Inst. iv. 17) refers to B. 180, which deals with reading aloud at meals. This Rule is not in Rufinus, but Cassian expressly says is a Cappadocian custom. So here we have an example of the Basilian Rules being known to a Latin writer otherwise than through Rufinus. The reader must judge for himself whether the parallels mean more than that both writers used the common stock of monastic custom and precept.

Quibus +llud nos docet, sem- Ut non suo arbitrio uiuentes, per in opere quod facrendum uel destderiis suis et uoluptatibus constituerimus, praecipientis oboedientes, sed ambulantes uoluntatem tamquam scopum alieno wudicio et vmperw, in nobis proponere debere, ad coenobiis degentes, abbatem sibt eumque studium nostrum direpraeesse desiderant. Sine dubio gere, uty etiam alo loco dicit: hi tales wllam Domina vmatantur (Jn. vi. 38) sententiam qua dicit: (Jn. vi. 38)

Acts iv. quoted in a Acts iv. quoted. Context context about special food mentions special food for weak (F. 19 = R. 9, but weak R. omits quotation) 8. 872c (F. 28) Ixx.

quotes Ps. cxix. for the also quotes this verse for mocmidnight office: Media nocte turns wagiliis. (Butler gives no surgebam ad confitendum tube parallel) 6. 385p (F. 89) lvii.

Quare malimus detrahy ali- In apsis autem preciis mon quid de pretio, quam modict subripiat avaritiae malum, sed lucrv grata extra terminos semper aliquantulum uilius abire (no parallel given by detur quam ab alvis saecularibus Butler) dary potest 7. 8944 (F. 47) xxviii.

A recalcitrant brother is in The abbot, like a doctor, uses the last resort to be expelled, all remedies, and finally reon the authority of 1 Cor. v.13 sorts to an operation, on the (no parallel given by Butler) authority of 1 Cor. v.

The superior to consult the Si qua uero minora agenda seniors obsequutus hortamento sunt in monasterii utilitatibus, illius qui dixit: Omnia fac seniorum tantum utatur consilio, cum consilio (Prov. xxv. διομΐ scriptum est: Omnia fac or xxxi. or Eecclus. xxxii. 24) cum consilio (no parallel given

Since the Lord said... Omma sollveitudine curam gerat Non est opus valentibus mediabbas circa delinquentes fratres: cus, sed male habentibus (Mt. quia non est opus samis medi1x. 12) every means must be cus, sed male habentibus (no used to heal the brother who parallel in Butler). 18 spiritually sick.

On the whole it seems probable that Benedict’s knowledge of Basil’s Rules was not confined to the part translated by Rufinus. Rufinus brought the Greek MS with him (see p. 28). St. Ambrose introduced St. Basil’s works to Italy, And there may well have been Latin versions of the parts omitted by Rufinus which St. Benedict could consult. According to Dom Butler the characteristic expression of St. Benedict for the Divine Office—Opus Dei—was also used in this sense at Lerins and in the Rules of Caesarius; ‘but in other literature of early monasticism it has a wider meaning and signifies the works of the spiritual and ascetical life”’ (Benedictine Monachism, p. 80). In the light of this, I have been reluctant to claim 70 ἔργον 100 θεοῦ in B. 167 (= R. Opus Der) as meaning the Divine Office. Otherwise the texts selected would have seemed to point to service in the sanctuary and praise.

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