The Mission of St. Benedict (part 2 of 12) by St. John Henry Newman
The Mission of St. Benedict
Excerpt from a newly published work combining Newman’s Benedictine Essays,
available here.
Ch. 2: The Father of Many Nations
St. Benedict, then, like the great Hebrew Patriarch, was the "Father of many nations." He has been styled "the Patriarch of the West," a title which there are many reasons for ascribing to him. Not only was he the first to establish a perpetual Order of Regulars in Western Christendom; not only, as coming first, has he had an ampler course of centuries for the multiplication of his children; but his Rule, as that of St. Basil in the East, is the normal rule of the first age of the Church, and was in time generally received even in communities which in no sense owed their origin to him. Moreover, out of his Order rose, in process of time, various new monastic families, which have established themselves as independent institutions, and are able in their turn to boast of the number of their houses, and the sanctity and historical celebrity of their members. He is the representative of Latin monachism for the long extent of six centuries, while monachism was one; and even when at length varieties arose, and distinct titles were given to them, the change grew out of him; — not the act of strangers who were his rivals, but of his own children, who did but make a new beginning in all devotion and loyalty to him. He died in the early half of the sixth century; at the beginning of the tenth rose from among his French monasteries the famous Congregation of Cluni, illustrated by St. Majolus, St. Odilo, Peter the Venerable, and other considerable personages, among whom is Hildebrand, afterwards Pope Gregory the Seventh. Then came, in long succession, the Orders or Congregations of Camaldoli under St. Romuald, of Vallombrosa, of Citeaux, to which St. Bernard has given his name, of Monte Vergine, of Fontvrault; those of England, Spain, and Flanders; the Silvestrines, the Celestines, the Olivetans, the Humiliati, besides a multitude of institutes for women, as the Gilbertines and the Oblates of St. Frances, and then at length, to mention no others, the Congregation of St. Maur in modern times, so well known for its biblical, patristical, and historical works, and for its learned members, Montfaucon, Mabillon, and their companions. The panegyrists of this illustrious Order are accustomed to claim for it in all its branches as many as 37,000 houses, and, besides, 30 Popes, 200 Cardinals, 4 Emperors, 46 Kings, 51 Queens, 1,406 Princes, 1,600 Archbishops, 600 Bishops, 2,400 Nobles, and 15,000 Abbots and learned men.
Nor are the religious bodies which sprang from St. Benedict the full measure of what he has accomplished, — as has been already observed. His Rule gradually made its way into those various monasteries which were of an earlier or of an independent foundation. It first coalesced with, and then supplanted, the Irish Rule of St. Columban in France, and the still older institutes which had been brought from the East by St. Athanasius, St. Eusebius, and St. Martin. At the beginning of the ninth century it was formally adopted throughout the dominions of Charlemagne. Pure, or with some admixture, it was brought by St. Augustine to England; and that admixture, if it existed, was gradually eliminated by St. Wilfrid, St. Dunstan, and Lanfranc, till at length it was received, with the name and obedience of St. Benedict, in all the Cathedral monasteries (to mention no others), excepting Carlisle. Nor did it cost such regular bodies any very great effort to make the change, even when historically most separate from St. Benedict; for the Saint had taken up for the most part what he found, and his Rule was but the expression of the genius of monachism in those first times of the Church, with a more exact adaptation to their needs than could elsewhere be met with.
So uniform indeed had been the monastic idea before his time, and so little stress had been laid by individual communities on their respective peculiarities, that religious men passed at pleasure from one body to another. St. Benedict provides in his Rule for the case of strangers coming to one of his houses, and wishing to remain there. If such a one came from any monastery with which the monks had existing relations, then he was not to be received without letters from his Abbot; but, in the instance of "a foreign monk from distant parts," who wished to dwell with them as a guest, and was content with their ways, and conformed himself to them, and was not troublesome, "should he in the event wish to stay for good," says St. Benedict, "let him not be refused; for there has been room to make trial of him, during the time that hospitality has been shown to him: nay, let him even be invited to stay, that others may gain a lesson from his example; for in every place we are servants of one Lord and soldiers of one King."