Cambridge Ancient Hi.. - Index of

776 25. monasticism
some groups were reluctant to accept outside employment (Benedict could
be particularly strict in that regard), 117 others hired themselves to neighbouring
farmers in a fashion long traditional in the east. 118 ‘I can lay claim
to no particular profession’, said one, ‘but I do know how to keep a good
garden.’ 119 Gardens figure frequently in Gregory’s account, hinting perhaps
at the commonest form of material support for ascetics, the small-scale
cultivation of vegetables. 120 Reference to endowment, therefore, need not
suggest large properties; 121 but olives are mentioned, and some ascetics at
least had land enough on which to grow grain for their annual needs. 122
Gregory’s own correspondence provides useful details of endowments,
especially where urban communities depended on revenue from rural
properties. 123
Benedict was presented also as a contemplative, in Gregory’s special
sense; scienter nescius et sapienter indoctus, to use the famous phrase: ‘ignorant
but informed, untutored but wise’. 124 Hidden in the ‘desert’ of Subiaco, he
attracted disciples, while worrying about the threat to his contemplatio; a
whole community of ascetics invited him to be their abbot. 125 His eventual
influence was the inevitable outcome of his early discipline and understanding.
He represented the era (documented no less by Gregory of
Tours) when miracles were performed once more by the living and not
simply at the tombs of the dead. 126 He founded monasteries of his own in
conjunction with lay patrons, exercising that concern for other ascetics that
was natural in a monk. 127 Nor did he forget to engage in preaching the
Christian faith and alleviating need. 128
Gregory wished to make one basic point. The Rule of Benedict, which
he referred to and had undoubtedly consulted, was designed in his eyes to
make a particular brand of sanctity available to society as a whole – society
being here defined as the Christian church. That sanctity was at once perceptive,
powerful and generous, schooled by reflection and service. The
discipline of the Rule itself conformed entirely to that ideal. When it comes
to the order of the monastic day, Cassian, Lérins, Caesarius and the ‘Master’
will have fortified us against surprises: the variations are in most respects
minor and do not touch the essence of the ‘Benedictine spirit’. Gregory’s
occasional references to buildings give solid shape to the way of life
117 Dial. i.7.5, ii.12. 118 Dial. i.4.12, ii.32.1f.
119 Dial. iii.1.3: artem quidem aliquam nescio, sed hortum bene excolere scio, ed. De Vogüé, 2.260.
120 Dial. i.3.2, 4.7; ii.6.1; iii.14.6f.; iv.23.1 (produce given to refugees).
121 Dial. i.7.2. Benedict’s straitened circumstances in ii.21.1f. hint at limited agricultural opportunities.
122 Dial. i.7.5; ii.33.2; iv.20.2.
123 Ep. 9.137 especially – a Roman example – and see also 2.10, 9.197, 13.12.
124 Dial. ii, preface. The paradox is repeated in iii.37.20. 125 Dial. ii.1f.
126 Dial. ii.16.1. For the insight of the living preferred to the power of the dead, see iv.9.
127 Dial. ii.22 provides a vivid example. For the principle, see iv.11.3.
128 Preaching, Dial. ii.8.2, 19.1; generosity, ii.28.1, in the context of i.3.4 and iv.23.1f.
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