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Historia Calamitatum: The Story of My Misfortunes
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CHAPTER XV

OF THE PERILS OF HIS ABBEY AND OF THE REASONS FOR THE WRITING OF THIS HIS LETTER

Reflecting often upon all these things, I determined to make provision for those sisters and to undertake their care in every way I could. Furthermore, in order that they might have the greater reverence for me, I arranged to watch over them in person. And since now the persecution carried on by my sons was greater and more incessant than that which I formerly suffered at the hands of my brethren, I returned frequently to the nuns, fleeing the rage of the tempest as to a haven of peace. There, indeed, could I draw breath for a little in quiet, and among them my labours were fruitful, as they never were among the monks. All this was of the utmost benefit to me in body and soul, and it was equally essential for them by reason of their weakness.

But now has Satan beset me to such an extent that I no longer know where I may find rest, or even so much as live. I am driven hither and yon, a fugitive and a vagabond, even as the accursed Cain (Gen. iv, 14). I have already said that “without were fightings, within were fears” (II Cor. vii, 5), and these torture me ceaselessly, the fears being indeed without as well as within, and the fightings wheresoever there are fears. Nay, the persecution carried on by my sons rages against me more perilously and continuously than that of my open enemies, for my sons I have always with me, and I am ever exposed to their treacheries. The violence of my enemies I see in the danger to my body if I leave the cloister; but within it I am compelled incessantly to endure the crafty machinations as well as the open violence of those monks who are called my sons, and who are entrusted to me as their abbot, which is to say their father.

Oh, how often have they tried to kill me with poison, even as the monks sought to slay St. Benedict! Methinks the same reason which led the saint to abandon his wicked sons might encourage me to follow the example of so great a father, lest, in thus exposing myself to certain peril, I might be deemed a rash tempter of God rather than a lover of Him, nay, lest it might even be judged that I had thereby taken my own life. When I had safeguarded myself to the best of my ability, so far as my food and drink were concerned, against their daily plottings, they sought to destroy me in the very ceremony of the altar by putting poison in the chalice. One day, when I had gone to Nantes to visit the count, who was then sick, and while I was sojourning awhile in the house of one of my brothers in the flesh, they arranged to poison me, with the connivance of one of my attendants, believing that I would take no precautions to escape such a plot. But divine providence so ordered matters that I had no desire for the food which was set before me; one of the monks whom I had brought with me ate thereof, not knowing that which had been done, and straightway fell dead. As for the attendant who had dared to undertake this crime, he fled in terror alike of his own conscience and of the clear evidence of his guilt.

After this, as their wickedness was manifest to every one, I began openly in every way I could to avoid the danger with which their plots threatened me, even to the extent of leaving the abbey and dwelling with a few others apart in little cells. If the monks knew beforehand that I was going anywhere on a journey, they bribed bandits to waylay me on the road and kill me. And while I was struggling in the midst of these dangers, it chanced one day that the hand of the Lord smote me a heavy blow, for I fell from my horse, breaking a bone in my neck, the injury causing me greater pain and weakness than my former wound.

Using excommunication as my weapon to coerce the untamed rebelliousness of the monks, I forced certain ones among them whom I particularly feared to promise me publicly, pledging their faith or swearing upon the sacrament, that they would thereafter depart from the abbey and no longer trouble me in any way. Shamelessly and openly did they violate the pledges they had given and their sacramental oaths, but finally they were compelled to give this and many other promises under oath, in the presence of the count and the bishops, by the authority of the Pontiff of Rome, Innocent, who sent his own legate for this special purpose. And yet even this did not bring me peace. For when I returned to the abbey after the expulsion of those whom I have just mentioned, and entrusted myself to the remaining brethren, of whom I felt less suspicion, I found them even worse than the others. I barely succeeded in escaping them, with the aid of a certain nobleman of the district, for they were planning, not to poison me indeed, but to cut my throat with a sword. Even to the present time I stand face to face with this danger, fearing the sword which threatens my neck so that I can scarcely draw a free breath between one meal and the next. Even so do we read of him who, reckoning the power and heaped-up wealth of the tyrant Dionysius as a great blessing, beheld the sword secretly hanging by a hair above his head, and so learned what kind of happiness comes as the result of worldly power (Cicer. 5, Tusc.) Thus did I too learn by constant experience, I who had been exalted from the condition of a poor monk to the dignity of an abbot, that my wretchedness increased with my wealth; and I would that the ambition of those who voluntarily seek such power might be curbed by my example.

And now, most dear brother in Christ and comrade closest to me in the intimacy of speech, it should suffice for your sorrows and the hardships you have endured that I have written this story of my own misfortunes, amid which I have toiled almost from the cradle. For so, as I said in the beginning of this letter, shall you come to regard your tribulation as nought, or at any rate as little, in comparison with mine, and so shall you bear it more lightly in measure as you regard it as less. Take comfort ever in the saying of Our Lord, what he foretold for his followers at the hands of the followers of the devil: “If they have persecuted me, they will also persecute you (John xv, 20). If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own” (ib. 18-19). And the apostle says: “All that will live godly in Christ Jesus shall suffer persecution” (II Tim. iii, 12). And elsewhere he says: “I do not seek to please men. For if I yet pleased men, I should not be the servant of Christ” (Galat. i, 10). And the Psalmist says: “They who have been pleasing to men have been confounded, for that God hath despised them.”

Commenting on this, St. Jerome, whose heir methinks I am in the endurance of foul slander, says in his letter to Nepotanius: “The apostle says: ‘If I yet pleased men, I should not be the servant of Christ.’ He no longer seeks to please men, and so is made Christ’s servant” (Epist. 2). And again, in his letter to Asella regarding those whom he was falsely accused of loving: “I give thanks to my God that I am worthy to be one whom the world hates” (Epist. 99). And to the monk Heliodorus he writes: “You are wrong, brother, you are wrong if you think there is ever a time when the Christian does not suffer persecution. For our adversary goes about as a roaring lion seeking what he may devour, and do you still think of peace? Nay, he lieth in ambush among the rich.”

Inspired by those records and examples, we should endure our persecutions all the more steadfastly the more bitterly they harm us. We should not doubt that even if they are not according to our deserts, at least they serve for the purifying of our soul. And since all things are done in accordance with the divine ordering, let every one of true faith console himself amid all his afflictions with the thought that the great goodness of God permits nothing to be done without reason, and brings to a good end whatsoever may seem to happen wrongfully. Wherefore rightly do all men say: “Thy will be done.” And great is the consolation to all lovers of God in the word of the Apostle when he says: “We know that all things work together for good to them that love God” (Rom. viii, 28). The wise man of old had this in mind when he said in his Proverbs: “There shall no evil happen to the just” (Prov. xii, 21). By this he clearly shows that whosoever grows wrathful for any reason against his sufferings has therein departed from the way of the just, because he may not doubt that these things have happened to him by divine dispensation. Even such are those who yield to their own rather than to the divine purpose, and with hidden desires resist the spirit which echoes in the words, “Thy will be done,” thus placing their own will ahead of the will of God. Farewell.

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