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From The DIALOGUES of ST. GREGORY THE GREAT (Book 2)

CHAPTER 34: Benedict’s Vision of Scholastica
[Gregory:] The next day the venerable woman went back to her cell, and the man of God returned to the monastery. Three days later, standing in his cell, he lifted his eyes to the sky and saw his sister’s soul leave her body and, in the form of a dove, penetrate the secret recesses of heaven. Overjoyed at her great glory, he gave thanks to Almighty God in hymns and elegies of praise, and announced her death to the brethren.	[Gregorius.] Cumque die altero eadem venerabilis femina ad cellam propriam recessisset, vir Dei ad monasterium rediit. Cum esse post triduum in cella consistens, elevatis in aera oculis, vidit eiusdem sororis suae animam, de eius corpore egressam, in columbae specie caeli secreta penetrare. Qui tante eius gloriae congaudens, omnipotenti Deo in hymnis et laudibus gratias rededit, eiusque obitum fratribus denuntiavit.
(2) He then sent them at once to bear her body back to the monastery and place it within the tomb he had prepared for himself. So it came to pass that those whose minds had always been united in God were not separated in body even by the tomb.	(2) Quos etiam protinus misit, ut eius corpus ad monasterium deferrent, atque in sepulcro, quod sibi ipse paraverat, ponerent. Quo facto contigit, ut quorum mens una semper in Deo fuerat, eorum quoque corpora nec sepultura separet.
CHAPTER 35: Benedict’s Vision of the Universe
On another occasion the deacon Servandus, abbot of the monastery in Campania built by the former patrician Liberius, paid a visit as was his custom.	Alio quoque tempore Servandus diaconus atque abbas eius monasterii, quod in Campaniae partibus a Liberio quondam patricio fuerat constructum, ad eum visitationis gratia ex more convenerat.
He used to frequent the monastery in order that he, a man infused with spiritual wisdom and heavenly grace, and Benedict might mutually imbue one another with the sweet words of life. Thus the delightful banquet of their heavenly homeland which they were not yet able to enjoy perfectly, but for which they longed, could at least be tasted.	Eius quippe monasterium frequentabat, ut, quia isdem quoque vir doctrina gratiae caelestis influebat, dulcia sibi invicem vitae verba transfunderent, et suavem cibum caelestis patriae, quia adhuc perfecte gaudendo non poterant, saltem suspirando gustarent.
(2) When the hour for rest arrived the venerable Benedict retired to the upper part of the tower and the deacon Servandus went to the lower, the two places being connected by a stairway. In front of the tower stood the large building where their disciples slept.	(2) Cum vero hora iam quietis exigeret, in cuius turris superioribus se venerabilis Benedictus, in eius quoque inferioribus se Servandus diaconus conlocavit, quo videlicet in loco inferiora superioribus pervius continuabat ascensus. Ante eandem vero turrem largius erat habitaculum, in quo utriusque discipuli quiescebant.
Benedict the man of God stood keeping vigil while the brethren slept, thus anticipating the night office through prayer. As he stood before the window praying to Almighty God in the dead of night, he suddenly beheld an outpouring of light from above which swept away the darkness of night, shining with such splendor that it surpassed the light of day, illuminating the darkness as it shined.	Cumque vir Domini Benedictus, adhuc quiescentibus fratribus, instans vigiliis, nocturnae orationis tempora praevenisset, ad fenestram stans et omnipotentem Dominum deprecans, subito intempesta noctis hora respiciens, ^[IGP26]vidit fusam lucem desuper cunctas noctis tenebras exfugasse, tantoque splendore clarescere, ut diem vinceret lux illa, quae inter tenebras radiasset.
(3) A great marvel followed this contemplative vision: namely, as he explained it later, the whole world was gathered beneath a single sunbeam and brought before his eyes. As the venerable father intently fixed his eyes on the brilliant, scintillating light, he beheld the soul of Germanus the bishop of Capua in a sphere of fire, being carried by the angels to heaven.	(3) Mira autem valde res in hac speculatione secuta est, quia, sicut post ipse narravit, omnis etiam mundus, velut sub uno solis radio collectus, ante oculus eius aductus est. qui venerabilis pater, dum intentam oculorum aciem inhoc splendore coruscae lucis infigeret, vidit Germani Capuani episcopi animam in spera ignea ab angelis in caelum ferri.
(4) Wishing to have someone else witness this great miracle, he called out to Servandus the deacon, repeating his name two or three times in a loud voice.	(4) Tunc tanti sibi testem volens adhibere miraculi, Servandum diaconum iterato bis terque eius nomine cum clamoris magnitudine vocavit.
Awakened by the disturbing clamor, he ascended, looked, and beheld a trace of the vanishing light. He stood dumbfounded at the miracle as the man of God first recounted to him the sequence of events and then immediately ordered the devout Theoprobus in Cassino to send a messenger to Capua that very night, to find out and tell them what had happened to Germanus the bishop.	Cumque ille fuisset insolito tanti viri clamore turbatus, ascendit, respexit, partemque lucis exiguam vidit. Cui tantum hoc stupescenti miraculum, vir Dei per ordinem quae fuerant gesta narravit, statimque in Casinum castrum religioso viro Theopropo mandavit, ut ad capuanam urbem sub eadem nocte transmitteret, et quid de Germano episcopo ageretur agnosceret et indicaret.
So it was done; and the messenger learned that the revered bishop Germanus had already died. After requesting more precise details he learned that the death had taken place at the same moment that the man of God came to know of the ascent.	Factumque est, et reverentissimum virum Germanum episcopum is qui missus fuerat iam defunctum repperit, et requirens subtiliter agnovit, eodem momento fuisse illius obitum, quo vir Domini eius cognovit ascensum.
(5) [Peter:] What an astonishing thing: I am completely amazed! For to say that before his eyes, collected as it were beneath a single sunbeam, lay the whole world gathered together - this is unlike anything I have ever experienced. I cannot even imagine it. In what way is it possible for the whole world to be seen by a human being?	(5) [Petrus.] Mira res valde et vehementer stupenda. Sed hoc dictum est, quia ante oculos ipsius, quasi sub uno solis radio collectus, omnis mundus adductus est, sicut numquam expertus sum, ita nec conicere scio; quoniam quo ordine fieri potest, ut mundus omnis ab homine videatur?
(6) [Gregory:] Hold fast, Peter, to what I say: to the soul beholding the creator all created things seem narrow [insignificant].	(6) [Gregorius.] Fixum tene, Petre, quod loquor, ^[IGP26]quia animae videnti creatorem angusta est omnis creatura.
Even if it perceives only a little of the creator’s light, all created things will appear small to it. For by the very light of the mind’s innermost vision the heart is unbound - so much so that it expands in God until it stands above the whole world.	Quamlibet etenim parum de luce creatoris aspexerit, breve ei fit omne quod creatum est, quia ipsa luce visionis intimae mentis laxatur sinus, tantumque expanditur in Deo, ut superior existat mundo.
For truly, in contemplation the soul rises even above itself. And in the light of God, transported above itself, the inmost self opens out.	Fit vero ipsa videntis anima etiam super semetipsam. Cumque in Dei lumine rapitur super se, in interioribus ampliatur,
And as it looks down beneath itself, it comprehends in exaltation how small the things were that it could not comprehend in its lowly state.	et dum sub se conspicit, exaltata conprehendit quam breve sit, quod conprehendere humiliata non poterat.
The man who perceived the fiery globe and beheld the angels returning to heaven could doubtless never have seen these things except in the light of God.	Vir ergo qui [intueri] globum igneum, angelos quoque ad caelum redeuntes videbat, haec procul dubio cernere nonnisi in Dei lumine poterat.
Why then should we marvel that he saw the whole world gathered before him, since he had been raised up through the mind’s light beyond the world?	Quid itaque mirum, si mundum ante se collectum vidit, qui sublevatus in mentis lumine extra mundum fuit?
(7) To say that the whole world was gathered up before his eyes does not mean that heaven and earth shrank: rather, in [spiritual] vision his soul opened wide. Transported as he was in God, he was able to behold without difficulty all that lies beneath God. Corresponding to the exterior light gleaming before his eyes there was an interior light within his mind, which revealed to his soul in contemplation - transported as it was in God - the narrowness of all that lies below.	(7) Quod autem collectus mundus ante eius oculos dicitur, non caelum et terra contracta est, sed videntis animus dilatatus, qui, in Deo raptus, videre sine difficultate potuit omne quod infra Deum est. In illa ergo luce, quae exterioribus oculis fulsit, lux interior in mente fuit, quae videntis animum quia ad superiora rapuit, ei quam angusta essent omnia inferiora monstravit.
I see that it was more profitable for me not to understand what you said, since my slowness [of mind] occasioned your rich exposition. But, having now poured this infusion into my senses, I invite you to return ro your former narration.	(8) Petr. Videor mihi utiliter non intellexisse quae dixeras, quando ex tarditate mea tantum creuit expositio tua. Sed quia haec liquide meis sensibus infudisti, quaeso ut ad narrationis ordinem redeas.
CHAPTER 36: Benedict’s Rule	[PL: Quod regulam monachorum scripserit]
Peter, I would gladly narrate much more concerning this venerable Father; but I intentionally omit some of his deeds so as to hasten on to those of others. However I would not leave you ignorant in this: namely, that the man of God, who shone throughout the world through his miracles, was no less brilliant in the words of his teaching. For he wrote a Rule for Monks both remarkably discrete and eloquent in style. Anyone who wishes to know more of his character and way of life will find every aspect of his teaching in the the structure of that Rule; for the holy man could not have taught other than as he lived.	Gregorius. Libet, Petre, adhuc de hoc venerabili Patre multa narrare: sed quaedam ejus studiose praetereo, quia ad aliorum gesta evolvenda festino. Hoc autem nolo te lateat, quod vir Dei inter tot miracula, quibus in mundo claruit, doctrinae quoque verbo non mediocriter fulsit. Nam scripsit monachorum regulam, discretione praecipuam, sermone luculentam. Cujus si quis velit subtilius mores uitamque cognoscere, potest in eadem institutione regulae omnes magisterii illius actus inuenire: quia sanctus uir nullo modo potuit aliter docere quam uixit.
CHAPTER 37: Benedict’s Heavenly Way	[PL:De prophetia sui exitus fratribus denuntiata]
In the very year he departed from this life he foretold the day of his most holy death, both to certain disciples who shared his way of life, and to others who would spend some time away. He bound those present to silence concerning what they had heard; and to those who would be away he [foretold] the sign that would indicate the departure of his soul from the body.	Eodem vero anno quo de hac vita erat exiturus, quibusdam discipulis secum conuersantibus, quibusdam longe manentibus, sanctissimi sui obitus denuntiavit diem: praesentibus indicens ut audita per silentium tegerent, absentibus indicans quod vel quale eis signum fieret quando ejus anima de corpore exiret.
(2) Six days before his passing he commanded that his tomb be opened; and he immediately contracted a fever that weakened him with severe suffering. The severity of his illness worsened each day; and on the sixth he made his disciples carry him into the oratory, where he strengthened himself for his passing by receiving the Body and Blood of the Lord. Where, his failing limbs supported by the hands of his disciples, his stood with his hands raised to heaven and amidst words of prayer exhaled his last breath.	(2) Ante sextum vero sui exitus diem aperiri sibi sepulturam jubet. Qui mox correptus febribus, acri coepit ardore fatigari. Cumque per dies singulos languor ingravesceret, sexta die portari se in oratorium a discipulis fecit, ibique exitum suum dominici corporis et sanguinis perceptione munivit, atque inter discipulorum manus imbecillia membra sustentans, erectis in coelum manibus stetit, et ultimum spiritum inter verba orationis efflavit.
On the same day two of his brothers had a revelation concerning him: one was staying in his cell and the other was a considerable distance away; and both beheld the same vision. For they both saw a highway spread with carpets and innumerable lights, leading from his cell towards the East and up to Heaven. Above it stood.; a man of venerable aspect stood above and asked them whose way that was. But they professing they knew not, he said to them: “This is the way by which the beloved of the Lord, Benedict, ascended.” Thus the disciples who were present knew of the death of the holy man, and so also those who were absent understood it by the sign foretold them.	(3) Qua scilicet die duobus de eo fratribus, uni in cella commoranti, alteri autem longius posito, revelatio unius atque indissimilis visionis apparuit. Viderunt namque quia strata palliis atque innumeris corusca lampadibus via recto orientis tramite ab ejus cella in coelum usque tendebatur. Cui venerando habitu vir desuper clarus assistens, cujus esset via quam cernerent, inquisivit. Illi autem se nescire professi sunt. Quibus ipse ait: Haec est via qua dilectus Domino coelum Benedictus ascendit. Tunc itaque sancti viri obitum sicut praesentes discipuli viderunt, ita absentes ex signo quod eis praedictum fuerat, agnoverunt.
He was buried in the Oratory of St. John the Baptist which he himself had built upon the ruins of Apollo’s altar.	(4) Sepultus vero est in oratorio beati Joannis Baptistae, quod destructa ara Apollinis ipse construxit.

Christian Asceticism Week 5 Texts