THE FALLEN ONES
The symbol of this
"ut unum sint"
 JESUS invites us to be one with him through agape like the love he
shared during the last supper where he said to his disciples "this is
my body, this is my blood...given to you." Jesus does not only give
us his love, he also gives us his trust "to love one another in his
memory".
REALITY
 Responding to God's love is a war against temptation.
St. Evagrius Ponticus
 Evagrius Ponticus (b. 345 in Ibora; d. 399 in Egypt), a monastic
theologian, was one of the most talented intellects of the fourth
century. Circulating in elite ecclesiastical circles of Cappadocia and
Asia Minor, he began his career under Basil of Caesarea and
Gregory of Nazianzus, serving with the latter in Constantinople
through a stormy tenure that culminated in the Second
Ecumenical Council (381).
 Known then as a brilliant heresiologist, Evagrius seemed destined
for a successful ecclesiastical career. He chose a different course,
and fled to Jerusalem, where he took vows in the monastic
communities of Rufinus and Melania. From there he traveled to
Egypt and lived in monasteries in Nitria and Kellia. In Egypt he
wrote extensively in a variety of genres—letters, proverbs, brief
sayings (chapters), and treatises—nearly all geared toward
explaining and analyzing vice and virtue, demons and angels,
psychological and psychosomatic phenomena—in sum, the life of
the ascetic. His accounts are set, sometimes explicitly, oftentimes
pensively, within a well-developed metaphysical system that
responded to both classical philosophy (Plato, Aristotle, Stoicism)
and the theology of some of the most accomplished Christian
intellectuals
 The temptations of Christ according to St. Evagrius can be
classified in succession as:
1. Gluttony (bread)
2. Greed (wealth)
3. Vain glory (power)
 Of the demons opposing us in the practice of the ascetic life, there
are three groups who fight in the front line: those entrusted with
the appetites of gluttony, those who suggest avaricious thoughts,
and those who incite us to seek the esteem of men.
 All other demons follow behind and in their turn attack those
already wounded by the first three groups...No one can fall into
the power of any demon, unless he has been wounded by those
of the front line.”
Demons of the Watch
The Deluder
 Known also as the "spy demon". The deluder is the demon sent to
see whether a human soul is a fertile ground for the breeding of
the evil thoughts. If it finds the soul lax and neglectful it informs
the front line demons to prepare for harvesting.
The Dejector
 Known also as the "demon of defeat". The dejector is the demon
that snaps out all desire to succeed in virtue, to resist and triumph
over worldly concerns, temptations and sin.
demon is the viper.
Front Line Demons
Beelzebub (Gluttony)
 A demon which drives a monk to eat before the appointed time; a
demon which incites to over eat. A demon which leads him to be
on a lookout for dainties and delicacies.
Asmodeus (Lust)
 The demon of unchastity and the desire of the flesh attacks us
from the time of our youth. Its attack is two fold –in the body and
in the soul and therefore should also be fought in those two
grounds.
Mammon (Avarice)
 According to St. Thomas Aquinas (ST IIa IIae. 23-33) "By Mammon
is meant the devil who is the Lord of Money". AVARICE is a
worldly sin that creates misers, thieves and murderers. The wolf is
the animal usually depicted in medieval bestiaries, coming up
from hell carrying Mammon to inflame the human heart with
Greed.
 The demon of avarice inflicts us with the feeling of insecurity.
Lype (Melancholy/ Discontent)
 Worldly Sadness is the equivalent of Lype. It is the result of
frustration of the fulfillment of a desire which was induced by
either gluttony, fornication, or greed. It can also come from anger
when the desire for revenge is not fulfilled. It is basically
characterized by the “deprivation of sensible pleasure
Gaap (Anger)
 The demon of anger employs tactics resembling those of
unchastity. For he suggests images of our selves, or our parents,
friends, relatives being gratuitously insulted or maltreated,
making us say or do something vicious to those who appear in our
minds.
Belphegor (Sloth)
 The demon of sloth is also known as the demon of spiritual
despondency, who obscures the soul's capacity for spiritual
contemplation and keeps it from all good works.
Kenodoxia (Vain Glory)
 Vainglory gives rise in turn to pride, which cast down from heaven
to earth the highest of the angels, the seat of God’s likeness and
the crown of all beauty.
Lucifer (Pride)
 “ ‘If the Lord does not build the house and keep the city,
unavailingly does the builder labor and the watchman stand his
guard.’ Such words as these instill humility and root out that long-
standing evil which is pride and which caused Lucifer…to be cast
down…”
 He attacks the perfect above all and seeks to destroy those who
have mounted almost to the heights of holiness. Whereas the
 other demons destroy only a particular virtue opposed to it, pride
so darkens and troubles the soul completely and leads it to its
utter downfall.
 Spiritual reading, vigils, and prayer bring the straying intellect to
stability. Hunger, exertion, and withdrawal from the world wither
burning lust.
Anatomy of Extraordinary Diabolic Activity
Premise
 Man is in various ways subject to the influence of evil spirits. By
original sin he brought himself into "captivity under the power of
him who thence [from the time of Adam's transgression] had the
empire of death, that is to say, the Devil" (Council of Trent, Sess.
V, de pecc. orig., 1), and was through the fear of death all his
lifetime subject to servitude (Hebrews 2:15). Even though
redeemed by Christ, he is subject to violent temptation, which is
referred to as Ordinary Demonic Activity.
 But the influence of the demon, based on Scripture and the
history of the Church, is even more complex than mere
temptation. He may attack man's body from outside (obsession),
or assume control of it from within (possession). This is now
referred to as “Extra-ordinary Demonic Activity”. As we gather
from the Desert Fathers, the Fathers, the mystics, saints and the
theologians, the soul itself can never be "possessed" nor deprived
of liberty, though its ordinary control over the members of the
body may be hindered by the obsessing spirit (
Extra-Ordinary Diabolic Activity
1. Oppression
2. Obsession
3. Infestation
4. Subjugation
5. Possession
Principles in Extra Diabolic Activity
 The devil wants to remain hidden and this is the reason that all his
activities are hidden, occult, secretive
 In cases of possession, the possession may not be even obvious
and therefore occult for long periods of time.
 It is only when there is an interior struggle, i.e the possessed is
resisting from inside, that it manifests in an extraordinary manner
or
 When somebody prays for the person or does a
deliverance/simple exorcism prayer that the demon now
manifests itself strongly.
If the devil speaks about the truth of the Christian faith, or of an action that
would drive him out, as long as it is the truth, it is not of its own accord that
it does so, but is compelled either by the power of God, the Holy Angels, the
Blessed Virgin Mary, the Saints, or by the authority of the Church exercised
through the rite of solemn exorcism.
The Mechanics of Possession
1. Weakening of the will brought about by a constant opening/s to
diabolic influence either through habitual gravely sinful life or
practice of the occult
2. Shrinking back of the will due to a diabolic suggestion of terror.
The constant oppression and demonic harassment makes the soul
hide in terror allowing thereby the suspending its proper control
and functioning in the body
3. Surrendering of the will from either combat due to weariness or a
willful surrender/submission as an act of worship to the devil.
4. Possession of the bod
Signs of Possession
 The devil wants to remain hidden and this is the reason that all his
activities are hidden, occult, secretive
 In cases of possession, the possession may not be even obvious
and therefore occult for long periods of time.
 It is only when there is an interior struggle, i.e the possessed is
resisting from inside, that it manifests in an extraordinary manner
or
 When somebody prays for the person or does a
deliverance/simple exorcism prayer that the demon now
manifests itself strongly.
Causes of Possession
1. The devil wants to remain hidden and this is the reason that all his
activities are hidden, occult, secretive
2. In cases of possession, the possession may not be even obvious
and therefore occult for long periods of time.
3. It is only when there is an interior struggle, i.e the possessed is
resisting from inside, that it manifests in an extraordinary manner
or
4. When somebody prays for the person or does a
deliverance/simple exorcism prayer that the demon now
manifests itself strongly.
Divine Permission
 Nothing happens without divine permission, but God never wills
evil, suffering, or temptation. He gave us freedom and allows the
existence of evil, but knows how to turn it into good. When he
gives the demon his permission to torment us, he does so to
strengthen us in virtue, as in the biblical example of Job, as well as
of many blessed and saints. We must keep in mind that diabolical
harassment in itself has nothing to do with the state of grace of its
victims. Mystics and theologians refer to this as “passive
purification”.
Subject to a Curse
 Here, too, the victim is innocent, but there is culpability on the
part of whoever casts and/or commissions the curse.
 Curse is the intention of harming others through demonic
intervention. This can be achieved in many ways: malefice (or
spell), binding, evil eye, malediction, and so on.
Grave Hardening of Sin and a Sinful Lifestyle
 Judas Iscariot is the classical Gospel example. The many
individuals who abandon themselves to sexual perversions,
violence, and drugs fall into this group. The heinous crime of
abortion aggravates this situation; its terrible repercussions are
clearly seen during exorcisms, because to liberate a victim who is
guilty of abortion usually requires a very long period of time.
Proximity to Evil Places or Persons
 This includes attending spiritualistic session, dabbling in magic, or
consulting magicians, witch doctors, and some card readers; also,
practicing the occult, belonging to satanic sects, or practicing in
rites that climax with black masses, and so on.
  Exposure to extreme violence and moral perversity through mass
media has been known to trigger demonic activity.
Deliverance from Diabolic Harassment and Possession
In cases where there is a confirmed case of diabolic harassment…
 Deliverance prayer
 Simple Exorcism (can be performed by any Christian faithful)
coupled with…
 the use of the sacraments (confession and holy communion) and
sacramentals as an aid
 Spirit filled life
In cases of confirmed diabolic possession…
 Solemn exorcism (to be performed only by an appointed exorcist)
complemented by…
 Sacramental confession and absolution
 Holy Communion
 Anointing of the sick
 Use of sacramentals
 Spirit-filled life
Fundamental words of Christian Exorcism
 “I command you, unclean spirit, whoever you may be, in the name
of God the Almighty Father, and in the name of Jesus Christ, His
Son, and of the Holy Spirit, that you let go of this person (that you
depart from this person, whom the Lord has selected to be his
temple).”
Considerably Expanded Words of Exorcism
 recounts all the deeds of Jesus
Asceticism, monasticism, & EREMITISM
Asceticism
 comes from the Greek ασκεσις which means practice, bodily
exercise, and more especially, athletic training.
 The early Christians adopted it to signify the practice of
the spiritual things, or spiritual exercises performed for the
purpose of acquiring the habits of virtue.
 Historically, Asceticism was a rigorous, laborious lifestyle,
involving the denial of pleasure and rest as a way of expressing
spiritual devotion. Now we use asceticism as a synonym
for austerity.
FORMS OF ASCETICISM
Monasticism
 asceticism as a form of religious life; usually conducted in a
community under a common rule and characterized by celibacy
and poverty and obedience
Eremitism
 asceticism characterized by solitude in which the social dimension
of life is sacrificed to the primacy of religious experience
Along with meditation, many monks use mortification as a tool to reach
perfection. Mortification literally means "making dead." For monasticism it
refers to certain practices that de-emphasize the physical and emphasize the
 and all of what the Devil can be accused of
 cites all of man’s supernatural meaning
Reasons for failure of Exorcism
1. Lack of faith on the part of the possessed or of the exorcist
2. Sinfulness of the possessed
3. Misuse of the necessary aids
4. Continuation of a magical spell (participation in the occult,
presence of occult objects)
5. When God has reserved the exorcism for someone else.
Exorcisms are unequal in power and impact…
1. By reason of the dignity of office of the appointed exorcist, i.e.
because of the higher power of his grace of office, an exorcism
undertaken by a bishop is more powerful that spoken by a priest.
2. The degree of personal holiness
3. Charismatic grace
“The demon can actually imitate all the good actions which we seem to
perform, but he is genuinely vanquished in the realm of love and humility.”
Humility is achieved only
 through faith in God
 fear of God
 gentleness
 shedding of all possessions
“The thief who received the kingdom of heaven, though not as the reward of
virtue, is a true witness to the fact that salvation is ours through the grace
and mercy of God. ...perfection in holiness can be achieved only through
humility.”
spiritual. Among them are fasting and punishing the body in various painful
ways. Sometimes meditation is accompanied by physical exercise. Practices
such as these have remained common in Central and East Asia, but they have
diminished in Christianity since the end of the Middle Ages.
KINDS OF MONKS
CENOBITES
 monks that live in a monastery and serve under a rule and an
abbot.
ANCHORITES
 monks that have passed the test of the monastery with the help
of the brothers and now go on to fight the devil in solitude .
SARABITES
 detestable monks that have no experience and live under no rule,
accepting and rejecting whatever suits their fancy.
GYROVAGUES
 “Gyrovagi,” or wanderers, who travel about all their lives through
divers provinces, and stay for two or three days as guests, first in
one monastery, then in another; they are always roving, and
never settled, giving themselves up altogether to their own
pleasures and to the enticements of gluttony, and are in all things
worse that the Sarabites.
Monasticism has played a vital role in the creation, preservation, and
transmission of culture. This was especially true of the Christian orders in the
Middle Ages. Often the only literate members of society were the monks. It
was they who made and transmitted written copies of the Bible and other
ancient works from generation to generation. They organized some of the
first libraries. Often they conducted scientific and other research to benefit
the surrounding communities. They were expert farmers who were able to
pass on the benefits of their expertise to peasants on the large manors.
The Miracles of St. Benedict
St. Gregory The Great
 Acknowledged as St. Benedict’s biographer. He wrote about the
Founder of Western Monasticism:
 he gives accounts of the many miracles worked by the Saint, to
show how God intervenes in the practical situations of man's life
and is present in the life of every man..
The Sieve
 “…so it chanced that his nurse borrowed of a neighbor a sieve to
cleanse wheat, which being left carelessly upon the table was
found broken in two pieces. Therefore on her return finding it
broke, she began to weep bitterly because it was only lent her.
But the religious and pious boy, Benedict, seeing his nurse lament
was moved with compassion, and taking with him the two pieces
of the broken sieve, with tears he gave himself to prayer, which
no sooner ended, but he found the sieve whole, and found not
any sign that it had been broken.”
The Glass
 “So when the glass which contained the empoisoned drink was,
according to the custom of the Monastery, presented at table to
be blessed by the Abbot, Benedict putting forth his hand and
making the sign of the Cross, the glass which was held far off
brake in pieces, as if instead of blessing the vase of death, he had
thrown a stone against it. By this the man of God perceived that
the glass had in it the drink of death which could not endure the
sign of life.”
The Spring
 “Having ended his prayers, he put three stones for a mark in the
same place, and so unknown to all he returned to his Monastery.
Next day, when the Brethren came again to him for want of water
he said: “Go, and on the rock where you shall find three stones
one upon another, dig a little, for Almighty God is able to make
water spring from the top of that mountain, that you may be
eased of this labour.” When they had made a hollow in that place,
it was immediately filled with water, which issued forth so
plentifully that to this day it continue running down to the floor of
the mountain.”
The Iron Head of a Bill
 The Goth, having lost his bill, ran trembling to the Monk Maurus,
and told him the mischance, confessing his fault penitently, who
presently advertised Benedict the servant of God thereof.
The Monks & the Woman
 one day some Brethren upon occasion went abroad, and were
forced to stay later than usual, so they rested and refreshed
themselves in the house of a certain devout woman of their
Immediately the man of God came himself to the lake, took the
shaft out of the Goth’s hand, and cast it into the lake, when,
behold, the iron rose up from the bottom and entered into the
shaft as before. Which he then rendered to the Goth saying:
“Behold! work on and be not discomforted.”
The Monk Walking on Water
 “A wonderful thing and not heard of since the time of Peter the
Apostle! Maurus having asked and received his benediction, upon
the command of his Superior went forth in haste, and, being come
to the place to which the child was driven by the stream, thinking
still he went upon the dry land he ran upon the water, took him
by the hair of the head, and returned speedily back. No sooner
had he foot upon firm ground but he came to himself, and
perceiving that he had gone upon the water, much astonished, he
wondered how he had done that which wittingly he durst not
adventure.
The Loaf
 “In the name of the Lord Jesus Christ take this bread and cast it in
some place where no man may find it.” The crow, gaping and
spreading her wings, run croaking about it, as though she would
have said, I would willingly fulfill command, but I am not able. The
man of God commanded again saying: “Take it up, take it up, and
cast it where no man may find it.” So at length the crow took it up
in her beak and flew away with it and three hours after returned
again to receive from his hand her ordinary allowance.
The Huge Stone
 “and having first prayed, he gave his blessing, when behold the
stone was as easily lifted as if it had not weight at all.”
The Fire
 As they were casting on water to quench this fire, the man of God,
hearing the tumult, came, and perceiving that there appeared fire
in the eyes of the Brethren and not in his, he forthwith bowed his
head in prayer, and calling upon those whom he saw deluded with
an imaginary fire, he bade them sign their eyes that they might
behold the kitchen entire, and not those fantastical flames which
the enemy had counterfeited.
The Boy Crushed by the Wall
 all of them much grieved and discomforted, not for the loss of the
wall but for the harm to their brother, brought the heavy tidings
to their venerable Father Benedict, who bid them bring the boy to
him, who could not be carried but in a sheet, by reason that not
only his body was bruised but also his bones crushed with the fall.
Then the man of God willed them to lay him in his cell upon his
mat where he used to pray; so causing the Brethren to go out he
shut the door, and with more than ordinary devotion fell to his
prayers. A wonder to hear, the very same hour he sent him to his
work again, whole and sound as ever he was before, to help his
Brethren in making up the wall; whereas the old enemy hoped to
have had occasion to insult over Benedict for his death.
acquaintance. Returning late to the Monastery, they asked, as
was the custom, the abbot’s blessing, of whom he straightway
demanded, saying: “Where dined you?” they answered:
“Nowhere.” To whom he said: “Why do you lie?
The Possessed Cleric
 He was therefore brought to the servant of Almighty God,
Benedict, who, by pouring forth prayers to our Lord Jesus Christ,
presently drove out the enemy. Having cured him, he commanded
him, saying: “Go! And hereafter never eat flesh, and presume not
to take Holy Orders, for what time so ever you shall presume to
take Holy Orders, you shall again become a slave to the devil.”
The Prophecy
 “All this Monastery which I have built, with whatsoever I have
prepared for my Brethren, are, by the judgment of almighty God,
delivered over to the heather; and I could scarce obtain to save
the lives of those in this place.
The Flagon of Wine
 Our monk Exhilaratus, whom you know well, on a time was sent
by his master with two wooden vessels (which we call flagons) full
of wine, to the man of God in his Monastery. He brought one but
hid the other in the way, notwithstanding, the man of God,
although he was not ignorant of anything done in his absence,
received it thankfully, and advised the boy as he was returning
back, in this manner: “Take care, son, thou drink not of that flagon
which thou hast hid, but turn the mouth of it downward and then
thou wilt perceive what is in it.” He departed from the holy man
much ashamed, and desirous to make further trial of what he had
heard, held the flagon downwards, and presently there came
forth a snake, at which the boy was sore affrighted and terrified
for the evil he had committed.
The Napkin
 One day, as his custom was, he appointed one to go; but the
Monk who was sent, after his exhortation, by the entreaty of the
Nuns, took some small napkins and hid them in his bosom, As
soon as he came back, the man of God began very sharply to
rebuke him, saying; “How hath iniquity entered thy breast?” The
Monk was amazed, and because he had forgotten what he had
done, he wondered why he was so reprehended. To whom the
holy Father said: “What! Was not I present when thou tookest the
napkins of the handmaids of God and didst put them in thy
bosom?”
The Famine
 At another time also in the country of Campania began a great
famine, and all people suffered from great scarcity of food, so that
all the wheat in Benedict his Monastery was spent, and likewise
almost all the bread, so that but five loaves remained for the
Brethren’s refection. When the venerable Father perceived them
sad, he endeavoured by a mild and gentle reproach to reprehend
their pusillanimity, and with fair promises to comfort them,
saying: "“Why is your soul sad for want of bread? To day you are
in want but to-morrow you shall have plenty.” The next day there
were found two hundred sacks of meal before the Monastery
gates, by whom God Almighty sent it as yet no man knoweth.
Which when the Monks beheld, they gave thanks to God, and by
this were taught in their greatest want to hope for plenty.
The Vision
 The night before the appointed day the man of God appeared in
sleep to him whom, he had constituted Abbot and to his Prior,
and described to them most exactly how he would have the
building ordered.
The Dead Young Monk
 Upon a certain day, a young Monk of his, who was over-much
affected towards his parents, went from the Monastery to their
abode without his benediction, and the very same day, as soon a
he was come to them he died. The day following his burial they
found his body cast up, which they inferred the second time, and
the next day after it was found in like manner lying above ground
as before. Hereupon they ran straight way and fell at the feet of
the most mild Father Benedict imploring his aid, to whom the
man of God with his own hand gave the communion of the Lord’s
Body saying: “Go, and lay the Body of the Lord upon his breast
and so bury him.” This done, the earth dept his body, and never
after cast it up.
The Dragon
 The venerable Father, overcome with his importunity in anger
bade him begone. Scarce was he got out of the Monastery, when
he met in the way a dragon who, with open mouth made towards
him. Seeing it ready to devout him, he began to quake and
tremble, crying out aloud: “Help, help, for this dragon will devout
me.”
The Boy with Leprosy
 But I must not pass over in silence what I heard of a very
honorable man named Anthony, who affirmed that a servant of
his father fell into a leprosy, insomuch that his hair fell off, and his
skin was swollen so that he could not longer hide the increase of
his disease. Who being sent by the gentleman’s father to the man
of God, he was by him quickly restored to his former health.
The Debt
 These two days, as his custom was, he spent in prayer, and, on
the third day, when the poor debtor came again, thirteen shillings
were found upon a chest of the Monastery that as full of corn.
These the man of God caused to be brought to him, and gave
them to the distressed man, saying that he might pay twelve, and
have one to defray his charges.
The Glass of Oil
 This was accordingly done; under the window was a steep fall, full
of huge rough stones, upon which the glass fell, yet it remained as
whole and entire as if it had not been thrown down, so that
neither was the glass broke not the oil spilt.
The Barrel of Oil
 Having ended the Chapter, he and all the Brethren fell to their
prayers. In the place where they prayed was an empty oil-barrel
close covered. As the holy man continued his prayer, the cover of
the said tun began to be heaved up by the oil increasing under it,
which ran over the brim of the vessel upon the floor in great
abundance. Which so soon as the servant of God, Benedict,
beheld, he forthwith ended his prayer, and the oil ceased to run
over.
The Possessed Monk
  One day as he was going to St. John’s Oratory, which stands upon
the very top of the mountain, he met the old enemy upon a mule,
in the habit and comportment of a physician, carrying a horn and
a mortar; who, being demanded whither he went, answered he
was going to the monks to minister a potion. So the venerable
Father Benedict went forward to the chapel to pray, and, having
finished, returned back in great haste, for the wicked spirit found
one of the ancient Monks drawing water, and presently he
entered into him, threw him on to the ground and tortured him
pitifully. As soon as the man of god, returning from prayer, found
him thus cruelly tormented, he only gave him a blow on the cheek
with his hand, and immediately drove the wicked spirit out of him,
so that he durst never after return.
The Rope
 The barbarous Ruffian, looking upon him with enraged fury,
thought to affright him with his usual threats, and began to cry
out with a loud voice, saying: “Rise, rise and deliver up this rustic’s
goods which thou hast received.” At whose voice the man of G0d
suddenly lifted up his eyes from reading, and saw him and also
the countryman whom he kept bound: bur, as he cast his eyes
upon his arms, in a wonderful manner the cords began to fall off
so quickly, that no man could possibly have so soon untied them.
The Dead Boy Restored to Life
 Then the servant of God enquired, saying: “Where is he?” He
answered: “Lo! his body lieth at the Monastery Gate.” Whither,
when the man of God with his Brethren was come, he knelt down
and laid himself on the body of the child; then, raising himself and
with his hands held up towards Heaven, he prayed: “O Lord,
regard not my sins, but the faith of this man who craveth to have
his son restored to life, and restore again to this body the soul
which thou hast taken from it.” Scarce had he finished these
words, but all the body of the boy began to tremble at the re-
entry of the soul, so that in the sight of all who were present he
was seen with wonderful quaking to pant and breathe. Whom he
presently took by the hand and delivered alive and sound to his
father.
The Reunion
 “God Almighty forgive you, sister, what is this you have done?” To
whom She mad answer: “I prayed you to stay and you would not
hear me; I prayed to Almighty God and he heard me! Now,
therefore, if you can, go forth to the Monastery and leave me.”
But he not able to go forth, was forced to stay against his will.
The Death of Scholastica
 The next day, the venerable woman returned to her Cloister and
the man of God to his Monastery. When, behold, three days after,
while standing in his cell, he saw the soul of his sister depart out
of her body, and, in the form of a dove, ascend and enter into the
celestial mansions. Who rejoicing much to see her great glory,
gave thanks to God Almighty in hymns and praises, and
announced her death to the Brethren. Whom he forthwith sent to
bring her body to the Monastery, and caused it to be buried in the
same tomb that he had prepared for himself. By means of which it
fell out, that as their minds were always one in God, so also their
bodies were not separated in their burial
The Bishop of Capua
 While as yet the Monks were at rest, the man of God, Benedict,
being diligent in watching, rose up before the night office and
stood at the window making his prayer to Almighty God about
midnight, when suddenly, looking forth, he was a light glancing
from above, so bright and resplendent that it not only dispersed
the darkness of the night, but shined more clear than the day
itself. Upon this sight a marvelous strange thing followed, for, as
he afterwards related, the whole world, compacted as it were
together, was represented to his eyes in one ray of light. As the
venerable Father had his eyes fixed upon this glorious lustre, he
beheld the soul of Germanus, Bishop of Capua, carried by angels
to Heaven in a fiery globe
The Prophecy of his Death
 The same year in which he departed out of this life, he foretold
the day of his most holy death to some of his disciples who
conversed with him, and to others who were far off, giving strict
charge to those who were present to keep in silence what they
had heard, and declaring to the absent by what sign they should
know when his soul departed out of his body. Six days before his
departure he caused his grave to be opened, and immediately
after he fell into a fever
The Woman in the Cave
 A certain woman bereft of reason, and altogether distracted in
her senses, roamed over mountains and valleys, through woods
and fields by day and night, never resting, except when forced
from weariness to lie down. One day, as she raged thus madly up
and down, she lighted upon the cave of blessed Benedict, and by
chance entered and remained there. The next morning she came
out as sound and perfect in her senses as if she had never been
out of them, and from that time remained all her life in the health
which she had there recovered.
The Rule of St. Benedict
About the Rule of Benedict
 The Rule calls for promises of stability, obedience and “conversion
of life”. Stability enables continuity of community life, obedience
ensures adherence to the Rule, administered by an Abbot, and
conversion of life makes way for ongoing growth into the way of
Christ.
 Written in the sixth century the Rule was followed in thousands of
monasteries in Europe, so much so that the Church of the early
Middle Ages, beginning especially in the ninth century, was
characterized as monastic.
 Christian monasticism originated amongst men and women who
sought union with God in the desert or far off places removed
from civilization. Originally practiced by solitary individuals,
monasticism gradually developed into structured community life.
One of many rules, the Rule of St Benedict was simple and
adaptable and gave priority to communal life based on a balance
of Prayer and Work. Benedict’s Rule contains seventy-three
chapters of varying length, and is comparable in size to the Gospel
of Matthew.
 Historians are relatively certain that it was written by St. Benedict,
the founder of the monastery of Monte Cassino, though the
historical evidence does not allow a conclusive proof of
authorship. St. Benedict's biographer, St. Gregory the Great
indicates that Benedict "wrote a Rule for monks that is
remarkable for its discretion and its clarity of language"
  The most important source, however, is the Rule of the Master,
an anonymous rule written two or three decades before
Benedict's Rule. Not infrequently, especially in the Prologue and
first seven chapters, Benedict copied extensively from the Rule of
the Master. Benedict picked up the monastic tradition and even
copied from its documents (as was customary at the time); but he
also corrected and altered the tradition in significant ways.
 In Benedict’s Rule he establishes the hierarchy of the monastery,
the arrangements regarding prayer and work, details concerning
the food, drink and clothing of monks, correction and relations
with the outside world. In all these regulations his aim is to give
the strong something to strive after but at the same time not
drive the weak away. Seven periods of prayer based on the
Psalms punctuate each day, and every person has tasks to
perform, which contribute to the upkeep and smooth operation
of the community. The daily program is designed to allow for
periods of silence, prayer, work, and the slow, deep reading of
scripture and approved texts.
 The Rule should not be viewed as an exclusively legal code though
it includes prescriptions for living in a monastery.
The Rule actually contains a treasure of spiritual wisdom
concerning the monastic movement in the
Church. Its Prologue and seventy-three chapters provide teaching
about the basic monastic virtues of humility, silence, and
obedience as well as directives for daily living. It prescribes times
for common prayer, meditative reading, and manual work; it
legislates for the details of common living such as clothing,
sleeping arrangements, food and drink, care of the sick, reception
of guests, recruitment of new members, journeys away from the
monastery, etc
The Prologue
 The prologue is a paternal admonition, rich in spiritual teaching.
Benedict writes the Rule for the one who wishes to return to God
by the way of obedience. This calls for repentance and good
works. Benedict seeks to establish a school of the Lord’s service
that is moderate in its demands but that will lead to the heights:
“As we progress in this way of life and in faith, we shall run in the
path of God’s commandments, our hearts overflowing with the
inexpressible delight of love.” It is through patience that we share
in the passion of Christ and merit to share in his kingdom.
 Hearken, O my son, to the precept of your master, and incline the
ear of your heart: willingly receive and faithfully fulfil the
admonition of your loving father, that you may return by the
labour of obedience to Him from whom you had departed
through the sloth of disobedience.
 Other Rules have a more impersonal character, a more concise
and formal legislative air: St. Benedict in his first words puts
himself in intimate contact with his followers, commencing the
code of our monastic life with a loving address. He who speaks is a
master; for we cannot dispense with a master in the supernatural
life, which is at once a science and an art. He gives precepts -that
is to say, doctrinal and practical instruction. St. Benedict here
speaks of himself, though many commentators have thought
differently. It is no folly to call himself master, since he teaches
not in his own name, nor things of his own devising. He wrote
near the end of his life and in the fullness of his experience. Why
should he not be a loving father pius -pater, as he expresses it ?
 " O my son": a title of endearment; softening whatever austerity
there may be in the “precepts of the master," suggesting also that
the highest form of fatherhood is that which transmits doctrine
and enlightenment, having its ideal and source in God the “father
of light“. St. Thomas tells us that there is a true fatherhood among
the angels; and in the Old Testament, among the patriarchs for
instance, if a man was a father he had to be a teacher as well, and
while he gave life, he has to enlighten the soul and hand on the
teachings of God and His promises. The Church venerates him as
the patriarch of the monks of the West; and God has so disposed
the course of history that every religious Order is in some way
indebted to him and has learnt from his fatherly wisdom.
Summary of the Rule
 Chapter 1 defined the four kinds of monks: (1) Cenobites, the
monastic, who live under a rule and an Abbot.; (2) Anchorites,
or hermits, those who, after long successful training in a
monastery, are now coping single-handedly, with only God for
their help; (3) Sarabites, who have been tried by no rule under the
hand of a master living ; and (4) Landlopers, who keep going their
whole life long from one province to another
 Chapter 2 describes the necessary qualifications of an abbot
 Chapter 3 ordains the calling of the brethren to council upon all
affairs of importance to the community.
Chapter 4 gives a list of seventy-four "tools for good work"/ "tools of the
spiritual craft" that are to be used in the "workshop" that is "the enclosure of
the monastery and the stability in the community". These are the
instruments of the spiritual art
Chapter 5 prescribes prompt, ungrudging, and absolute obedience to the
superior in all things lawful, "unhesitating obedience" being called the first
degree, or step, of humility.
Chapter 6 deals with silence.
 Chapter 7 treats of humility, which virtue is divided into twelve
degrees or steps in the ladder that leads to heaven. They are: fear
of God; repression of self-will; submission of the will to superiors
for the love of God; obedience in difficult, contrary or even unjust
conditions; confession of sinful thoughts and secret wrong-doings;
contentment with the lowest and most menial treatment and
acknowledgment of being "a poor and worthless workman" in the
given task; honest acknowledgement of one's inferiority to all
others; being guided only by the monastery's common rule and
the example of the superiors; speaking only when asked a
question; stifling ready laughter; seriousness, modesty, brevity
and reasonableness in speech and a calm voice; outward
manifestation of the interior humility.
 Chapters 9-19 are occupied with the regulation of the Divine
Office, the opus Dei to which "nothing is to be preferred", namely
the canonical hours, seven of the day and one of the night.
Detailed arrangements are made as to the number of Psalms, etc.,
to be recited in winter and summer, on Sundays, weekdays, Holy
Days, and at other times.
 Chapter 19 describes the manner of reciting the psalter
 Chapter 20 directs that prayer be made with heartfelt
compunction rather than many words, and prolonged only under
the inspiration of divine grace, but in community always short and
terminated at the sign given by the superior.
 Chapter 21 provides for the appointment of Deans
 Chapter 22 regulates all matters relating to the dormitory,
 Chapter 23-29 deals with disobedience and other grave faults for
which a graduated scale of punishments is provided
 Chapter 30 directs that if a wayward brother leaves the
monastery, he must be received again, if he promises to make
amends; but if he leaves again, and again, after the third time all
return is finally barred.
 Chapter 31 and 32 order the appointment of a cellarer and other
officials, to take charge of the various goods of the monastery
 Chapter 33 forbids the private possession of anything without the
leave of the abbot.
 Chapter 34 prescribes a just distribution of such things.
 Chapter 35 arranges for the service in the kitchen by all monks in
turn.
 Chapter 36 and 37 order due care for the sick, the old, and the
young. They are to have certain dispensations from the strict Rule,
chiefly in the matter of food.
 Chapter 38 prescribes reading aloud during meals, which duty is
to be performed by such of the brethren, week by week, as can do
so with edification to the rest.
 Chapter 39 and 40 regulate the quantity and quality of the food.
Chapter 41 prescribes the hours of the meals, which are to
Chapter 42 enjoins the reading of the "Conferences" of Cassian or
some other edifying book in the evening before Compline and
orders that after Compline the strictest silence shall be observed
until the following morning.
 Chapters 43-46 relate to minor faults, such as coming late to
prayer or meals, and impose various penalties for such
transgressions.
 Chapter 47 enjoins on the abbot the duty of calling the brethren
to the "world of God" in choir, and of appointing those who are to
chant or read.ary according to the time of year.
 Chapter 48 emphasizes the importance of manual labor and
arranges time to be devoted to it daily.
 Chapter 49 treats of the observance of Lent.
 Chapters 50 and 51 contain rules for monks who are working in
the fields or traveling.
 Chapter 52 commands that the oratory be used for purposes of
devotion only.
 Chapter 53 is concerned with the treatment of guests, who are to
be received "as Christ Himself".
 Chapter 54 forbids the monks to receive letters or gifts without
the abbot's leave.
 Chapter 55 regulates the clothing of the monks.
 Chapter 56 directs that the abbot shall take his meals with the
guests.
 Chapter 57 enjoins humility on the craftsmen of the monastery,
and if their work is for sale, it shall be rather below than above
the current trade price.
 Chapter 58 lays down rules for the admission of new members,
which is not to be made too easy.
 Chapter 59 allows the admission of boys to the monastery.
 Chapter 60 regulates the position of priests who may desire to
join the community.
 Chapter 61 provides for the reception of strange monks as guests,
and for their admission if desirous of joining the community.
 Chapter 62 lays down that precedence in the community shall be
determined by the date of admission, merit of life, or the
appointment of the abbot.
 Chapter 64 orders that the abbot be elected by his monks and
that he be chosen for his charity, zeal, and discretion.
 Chapter 65 allows the appointment of a prior.
 Chapter 66 provides for the appointment of a porter.
 Chapter 67 gives instruction as to the behavior of a monk who is
sent on a journey.
 Chapter 68 orders that all shall cheerfully attempt to do whatever
is commanded them, however hard it may seem.
 Chapter 69 forbids the monks from defending one another.
 Chapter 70 prohibits them from striking one another.
 Chapter 71 encourages the brethren to be obedient not only to
the abbot and his officials, but also to one another.
 Chapter 72 is a brief exhortation to zeal and fraternal charity
 Chapter 73 is an epilogue declaring that this Rule is not offered as
an ideal of perfection, but merely as a means towards godliness
and is intended chiefly for beginners in the spiritual life.
St. Benedict’s Medal
 The Medal of St. Benedict has long been used as a means of
fostering and expressing religious devotion. The medal is intended
as a means of reminding us of God and of stirring up in us a ready
willingness and desire to serve God and our neighbor. With this
understanding we reject any use of it as if it were a mere charm or
had some magic power to bring good luck or better health. Such is
not the Christian attitude. That is not to say that devotion to God
with attention to the medal is not a source of great help and
power. Whoever wears this Medal with devotion, trusting in the
life-giving power, may expect the powerful protection of the great
patriarch of Western Monasticism in spiritual and temporal need.
HISTORY
 From the writings of St. Gregory the Great (540-604), we know
that St. Benedict had a deep faith in the cross. In his frequent
combats with the evil spirit he made use of the sign of the cross
and worked miracles. St. Gregory the Great, a promoter of
Benedictine life, in his Dialogues (II:4) represents St. Benedict as
dispelling his own temptations by the sign of the cross. It is also
fitting that on the Medal of St. Benedict we should find
represented the poisoned cup broken by the sign of the cross that
the saint made over it when the degenerate monks of Vico Varo
endeavored to kill him by mixing poison with his drink. St. Gregory
says that when St. Benedict made the sign of the cross over the
cup, it was shattered as if struck by a stone.
 This faith in, and special devotion to, the cross was passed on to
succeeding generations of Benedictines, notably Ss. Maurus and
Placid, his first and most renowned disciples, who worked
numerous miracles through the power of the Holy Cross and in
the name of their holy founder.
 Devotion to the cross of Christ also gave rise to the striking of
medals that bore the image of St. Benedict holding a cross aloft in
his right hand and his rule for monasteries in his left hand. Thus,
the cross has always been closely associated with the Medal of St.
Benedict.
 Other additions were made over time, such as the Latin petition
on the margin of the medal, asking that by St. Benedict's presence
we may be strengthened in the hour of death. We do not know
just when the first medal of St. Benedict was struck. At some
point in history a series of capital letters was placed around the
large figure of the cross on the reverse side of the medal. For a
long time the meaning of these letters was unknown, but in 1647
a manuscript dating back to 1415 was found at the Abbey of
Metten in Bavaria giving an explanation of the letters.
 It Is doubtful when the Medal of St. Benedict originated. During a
trial for witchcraft at Natternberg near the Abbey of Metten in
Bavaria in the year 1647, the accused women testified that they
had no power over Metten, which was under the protection of
the cross. Upon investigation, a number of painted crosses,
surrounded by the letters which are now found on Benedictine
medals, were found on the walls of the abbey, but their meaning
had been forgotten.
 Finally, in an old manuscript, written in 1415, was found a picture
representing St. Benedict holding in one hand a staff which ends
 in a cross, and a scroll in the other. On the staff and scroll were
written in full the words of which the mysterious letters were the
initials. Medals bearing the image of St. Benedict, a cross, and
these letters began now to be struck in Germany, and soon
spread over Europe. They were first approved by Benedict XIV in
his briefs of 23 December, 1741, And 12 March, 1742.
 The present medal is the jubilee medal, which was struck first In
1880, to commemorate the fourteenth centenary of St. Benedict's
birth.
The habitual wearer of the jubilee medal can gain all the indulgences
connected with the ordinary medal and, in addition:
1. All the indulgences that could be gained by visiting the basilica,
crypt, and tower of St. Benedict at Monte Cassino (Pius IX, 31
December, 1877)
2. A plenary indulgence on the feast of All Souls (from about two
o’clock in the afternoon of 1 November to sunset of 2 November);
after confession and Holy Communion, he visits any church or
public oratory, praying there according to the intention of the
pope, provided that he is hindered from visiting a church or public
oratory of the Benedictines by sickness, monastic enclosure or a
distance of at least 1000 steps. (Decr. 27 February, 1907, in Acta
S. Sedis, LX, 246.) Any priest may receive the faculties to bless
these medals.
FRONT
On the face of the medal is the image of St. Benedict. In his right hand he
holds the cross, the Christian symbol of salvation. In St. Benedict's left hand is
his rule for monasteries that could well be summed up in the words of the
prologue exhorting us to "set out on this [God's] way, with the Gospel for our
guide." On a pedestal to the right of St. Benedict is the poisoned cup,
shattered when he made the sign of the cross over it. On a pedestal to the
left is a raven about to carry away the loaf of poisoned bread that a jealous
enemy sent to St. Benedict.
 Flanking him on each side are the words: Crux S. Patris Benedicti
(The Cross of the Holy Father Benedict)
 Below his feet are these words: Ex S M Casino MDCCCLXXX (From
the Holy Mount of Cassino, 1880)
 On that date, Monte Cassino was given the exclusive right to
produce this medal. This is the medal struck to commemorate the
1400th anniversary of the birth of St. Benedict
 Inscribed in the circle surrounding Benedict are the words: Ejus in
obitu nostro presentia muniamur (May his presence protect us in
the hour of death)
 Benedictines have always regarded St. Benedict as a special
patron of a happy death. He himself died in the chapel at Monte
Cassino while standing with his arms raised up to heaven,
supported by the brothers of the monastery, shortly after he had
received Holy Communion.
REVERSE: CROSS OF ST. BENEDICT
 The back side of the medal is the Cross.
 The vertical beam of the Cross has five letters: C.S.S.M.L. Crux
Sacra Sit Mihi Lux (May the Holy Cross be for me a light)
 The horizontal beam of the Cross also has five letters: N.D.S.M.D.
Non Draco Sit Mihi Dux (Let not the dragon be my guide)
 The four large letters at the angles of the Cross: C S P B Crux
Sancti Patris Benedicti (The Cross of the Holy Father Benedict)
 Encircling the Cross in a circle around the right margin are these
letters: V.R.S.N.S.M.V. Vade retro Satana; nunquam suade mihi
vana (Begone Satan! Suggest not to me thy vain things)
 Around the left margin of the circle are these letters:
S.M.Q.L.I.V.B. Sunt mala quae libas; ipse venena bibas (The drink
you offer is evil; drink that poison yourself)
 At the top of the circle is the word PAX (Peace)
The Medal Wards Against
1. To destroy witchcraft and all other diabolical and haunting
influences;
2. To impart protection to persons tempted, deluded, or
tormented by evil spirits;
3. To obtain the conversion of sinners into the Catholic Church,
especially when they are in danger of death;
4. To serve as an armor against temptation;
5. To destroy the effects of poison;
6. To secure a timely and healthy birth for children;
7. To afford protection against storms and lightning;
8. To serve as an efficacious remedy for bodily afflictions and a
means of protection against contagious diseases.