NOTRE-DAME DE FONTGOMBAULT (Indre, 1948)
Le monastère de Fontgombault fut fondé en 1091 par Pierre de l'Étoile, avec des ermites qui vivaient dans les environs. L'abbaye fut fermée en 1742. À partir de 1849, une communauté de moines cisterciens y vécut jusqu'en 1905. En 1948, le monastère fut restauré par un groupe de moines venus de Saint-Pierre de Solesmes.
ABBAYE NOTRE-DAME DE FONTGOMBAULT
36220 FONTGOMBAULT
FRANCE
Tél. : 02 54 37 12 03
Fax : 02 54 37 12 56


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Resultado de imagem para Abbaye Notre-Dame de Donezan

ABBAYE NOTRE-DAME DE DONEZAN - CARCARNIÈRES

Ce monastère a été fondé par l’abbaye de Fontgombault (Indre) à l’automne 1994 sur le site de Gaussan. Dans le but de trouver une plus grande solitude, le monastère se déplace maintenant dans un endroit encore plus reculé. 

Communauté AbbayeAbbaye Saint Paul Wisques . Choeur de l'église de l'Abbaye Notre Dame deTriorsL'abbaye Notre-Dame de Triors renoue avec un long passé monastique : en 1984, quatorze moines bénédictins de Fontgombault répondent à l'invitation qui leur est faite de s'établir dans le château de Triors construit au XVII° siècle par Charles de Lionne de Lesseins, abbé commendataire de Saint-Calais non loin de Solesmes.
    Le site, ample plateau verdoyant adossé aux collines et face au Vercors, se prête à la vie de silence et de travail des moines, qui y perpétuent la tradition monastique de la région.
procession
La vie bénédictine interrompue par la Révolution est restaurée en France par Dom Guéranger, en 1833, à Solesmes (Sarthe).
C'est cette communauté qui relève l'antique abbaye de Fontgombault (Indre) en 1948.
Envoyés de Fontgombault, les premiers moines arrivent à Randol en mai 1971 et le nouveau monastère est "inauguré" le 16 octobre de la même année.
Le prieuré de Randol est érigé en Abbaye la 21 mars 1981 et le premier Abbé de Randol, Dom Éric de Lesquen, reçoit la bénédiction de l'évêque de Clermont, le 24 juin de cette même année.
La dédicace de l'église abbatiale est célébrée solennellement le 5 octobre 1985.

Le 15 novembre 2003, les moines de Randol élisent leur deuxième Abbé, Dom Bertrand de Hédouville, qui reçoit la bénédiction le 30 janvier 2004. 

There were so many vocations that Fontgombault had to found new monasteries. As the American novices needed to get a solid formation, the project to found in America was put off for many years, but not forgotten.
Beginning in 1991, Dom Antoine Forgeot, abbot of Notre-Dame de Fontgombault Abbey began to make exploratory trips to the United States, accompanied by Dom Francis Bethel. After visiting many sites in several states and after many hesitations, a property was found in 1998, in the diocese of Tulsa, Oklahoma, that struck the abbot and many others as very well suited for the American foundation. It was a ranch located along Clear Creek. The idea was approved by the Chapter of the French abbey and on the feast of the Assumption of that same year 1998, a charter was signed between the abbot of Fontgombault and the bishop of Tulsa formally recognizing the existence of the new foundation.

Arquivo do blogue

quarta-feira, 19 de agosto de 2015

Regra de São Bento Dutch |English |French | German | Hungarian Italian | Latin | Portuguese | Romanian |Spanish Gregory the Great. Life of Benedict.

Regra do glorioso Patriarca São Bento

 

 
Regra do glorioso Patriarca São Bento
 
Tradução e Notas de Dom João Evangelista Enout, OSB.
  
Prólogo 
CAPÍTULO 1: Dos gêneros de monges 
CAPÍTULO 2 - Como deve ser o Abade 
CAPÍTULO 3 - Da convocação dos irmãos a conselho 
CAPÍTULO 4 - Quais são os instrumentos das boas obras 
CAPÍTULO 5 - Da obediência 
CAPÍTULO 6 - Do silêncio 
CAPÍTULO 7 - Da humildade 
CAPÍTULO 8 - Dos Ofícios Divinos durante a noite 
CAPÍTULO 9 - Quantos salmos devem ser ditos nas Horas noturnas 
CAPÍTULO 10 - Como será celebrado no verão o louvor divino 
CAPÍTULO 11 - Como serão celebradas as Vigílias aos domingos 
CAPÍTULO 12 - Como será realizada a solenidade das matinas 
CAPÍTULO 13 - Como serão realizadas as matinas em dia comum 
CAPÍTULO 14 - Como serão celebradas as Vigílias nos natalícios dos Santos 
CAPÍTULO 15 - Em quais épocas será dito o Aleluia 
CAPÍTULO 16 - Como serão celebrados os ofícios durante o dia 
CAPÍTULO 17 - Quantos salmos deverão ser cantados nessas mesmas horas 
CAPÍTULO 18 - Em que ordem os mesmos salmos devem ser ditos 
CAPÍTULO 19 - Da maneira de salmodiar 
CAPÍTULO 20 - Da reverência na oração 
CAPÍTULO 21 - Dos decanos do mosteiro 
CAPÍTULO 22 - Como devem dormir os monges 
CAPÍTULO 23 - Da excomunhão pelas faltas 
CAPÍTULO 24 - Qual deve ser o modo de proceder-se à excomunhão 
CAPÍTULO 25 - Das faltas mais graves 
CAPÍTULO 26 - Dos que sem autorização se juntam aos excomungados 
CAPÍTULO 27 - Como deve o Abade ser solícito para com os excomungados 
CAPÍTULO 28  - Daqueles que muitas vezes corrigidos não quiserem emendar-se 
CAPÍTULO 29 - Se devem ser novamente recebidos os irmãos que saem do mosteiro 
CAPÍTULO 30  - De que maneira serão corrigidos os de menor idade 
CAPÍTULO 31  - Como deve ser o Celeireiro do mosteiro 
CAPÍTULO 32 - Das ferramentas e objetos do mosteiro 
CAPÍTULO 33 - Se os monges devem possuir alguma coisa de próprio 
CAPÍTULO 34  -Se todos devem receber igualmente o necessário 
CAPÍTULO 35 - Dos semanários da cozinha 
CAPÍTULO 36 - Dos irmãos enfermos 
CAPÍTULO 37 - Dos velhos e das crianças 
CAPÍTULO 38 - Do leitor semanário 
CAPÍTULO 39 - Da medida da comida 
CAPÍTULO 40 - Da medida da bebida 
CAPÍTULO 41 - A que horas convém fazer as refeições 
CAPÍTULO 42 - Que ninguém fale depois das Completas 
CAPÍTULO 43 - Dos que chegam tarde ao Ofício Divino ou à mesa 
CAPÍTULO 44 - Como devem fazer satisfação os que tiverem sido excomungados 
CAPÍTULO 45  - Dos que erram no oratório 
CAPÍTULO 46 - Daqueles que cometem faltas em quaisquer outras coisas 
CAPÍTULO 47 - Como deve ser dado o sinal para o Ofício Divino 
CAPÍTULO 48 - Do trabalho manual cotidiano 
CAPÍTULO 49 - Da observância da Quaresma 
CAPÍTULO 50 - Dos irmãos que trabalham longe do oratório ou estão em viagem 
CAPÍTULO 51 - Dos irmãos que partem para não muito longe 
CAPÍTULO 52 - Do oratório do mosteiro 
CAPÍTULO 53 - Da recepção dos hóspedes 
CAPÍTULO 54 - Se o monge deve receber cartas ou qualquer outra coisa 
CAPÍTULO 55  - Do vestuário e do calçado dos irmãos 
CAPÍTULO 56 - Da mesa do Abade 
CAPÍTULO 57  - Dos artistas do mosteiro 
CAPÍTULO 58 - Da maneira de proceder à recepção dos irmãos 
CAPÍTULO 59 - Dos filhos dos nobres ou dos pobres que são oferecidos 
CAPÍTULO 60 - Dos sacerdotes que, porventura, quiserem habitar no mosteiro 
CAPÍTULO 61 - Dos monges peregrinos como devem ser recebidos 
CAPÍTULO 62 - Dos sacerdotes do mosteiro 
CAPÍTULO 63 - Da ordem na comunidade 
CAPÍTULO 64 - Da ordenação do Abade 
CAPÍTULO 65 - Do Prior do mosteiro 
CAPÍTULO 66 - Dos porteiros do mosteiro 
CAPÍTULO 67 - Dos irmãos mandados em viagem 
CAPÍTULO 68 - Se são ordenadas a um irmão coisas impossíveis 
CAPÍTULO 69  - No mosteiro não presuma um defender o outro 
CAPÍTULO 70 - Não presuma alguém bater em outrem a próprio arbítrio 
CAPÍTULO 71 - Que sejam obedientes uns aos outros 
CAPÍTULO 72 - Do bom zelo que os monges devem ter 
CAPÍTULO 73 - De que nem toda a observância da justiça se acha estabelecida nesta Regra   
 

S. Gregório Magno , VIDA DE SÃO BENTO




S. Gregório Magno


SEGUNDO LIVRO DOS DIÁLOGOS: VIDA DE SÃO BENTO


Nursia 480 - Monte Cassino 543


Índice Geral


 
PREFÁCIO DE S. GREGÓRIO MAGNO AOS QUATRO


LIVROS DOS DIÁLOGOS


PRÓLOGO DE S. GREGÓRIO MAGNO AO SEGUNDO


LIVRO DOS DIÁLOGOS


CAPÍTULO I. REPARAÇÃO DO CRIVO QUEBRADO.


CAPÍTULO II. VITÓRIA SOBRE A TENTAÇÃO DA


CARNE.


CAPÍTULO III. O COPO DE VIDRO QUEBRADO COM O


SINAL DA CRUZ.


CAPÍTULO IV. O MONGE DIVAGANTE RECONDUZIDO À


SALVAÇÃO.


CAPÍTULO V. ÁGUA QUE BROTOU DE UMA PEDRA NO


ALTO DO MONTE.


CAPÍTULO VI. O FERRO QUE VOLTOU AO PRÓPRIO


CABO.


CAPÍTULO VII. MAURO CAMINHA SOBRE AS ÁGUAS.


CAPÍTULO VIII. O PÃO ENVENENADO QUE O CORVO


LEVOU PARA LONGEç




CAPÍTULO IX. A ENORME PEDRA LEVANTADA POR



ORAÇÃO.


CAPÍTULO X. O INCÊNDIO IMAGINÁRIO DA COZINHA.


CAPÍTULO XI. O MONGE ESMAGADO É


RESTABELECIDO PELA ORAÇÃO DE BENTO.


CAPÍTULO XII. OS MONGES QUE COMERAM FORA DO


MOSTEIRO.


CAPÍTULO XIII. O IRMÃO DO MONGE VALENTINIANO,


QUE COMERA EM VIAGEM.


CAPÍTULO XIV. BENTO DESCOBRE O DISFARCE DO


REI TÓTILA.


CAPÍTULO XV. DUAS PROFECIAS.


CAPÍTULO XVI. O CLÉRIGO LIBERTADO DO DEMÔNIO.


CAPÍTULO XVII. BENTO PREDIZ A DESTRUIÇÃO DO


PRÓPRIO MOSTEIRO.


CAPÍTULO XVIII. O BARRIL OCULTO.


CAPÍTULO XIX. A ACEITAÇÃO DOS LENÇOS É


DESCOBERTA.


CAPÍTULO XX. O PENSAMENTO ORGULHOSO DE UM


MONGE.


CAPÍTULO XXI. A FARINHA QUE APARECEU EM


ÉPOCA DE FOME.


CAPÍTULO XXII. O PIANO DO MOSTEIRO DE


TERRACINA TRAÇADO POR BENTO EM UMA VISÃO.




CAPÍTULO XXIII. AS MONJAS MORTAS RESTITUÍDAS À



COMUNHÃO DA IGREJA.


CAPÍTULO XXIV. O MONGE SEPULTADO QUE A TERRA


REJEITOU.


CAPÍTULO XXV. O MONGE QUE ENCONTROU UM


DRAGÃO NO CAMINHO.


CAPÍTULO XXVI. O MOÇO CURADO DA LEPRA.


CAPÍTULO XXVII. O DINHEIRO ENTREGUE POR


MILAGRE AO DEVEDOR.


CAPÍTULO XXVIII. A GARRAFA QUE NÃO SE


QUEBROU.


CAPÍTULO XXIX. O TONEL QUE APARECEU CHEIO DE


AZEITE.


CAPÍTULO XXX. O MONGE LIBERTADO DO DEMÔNIO.


CAPÍTULO XXXI. O CAMPONÊS SOLTO PELO SIMPLES


OLHAR DE BENTO.


CAPÍTULO XXXII. O MORTO RESSUSCITADO.


CAPÍTULO XXXIII. O MILAGRE DE ESCOLÁSTICA, IRMÃ


DE BENTO.


CAPÍTULO XXXIV. BENTO VÊ A ALMA DA IRMÃ SAIR


DO CORPO.


CAPÍTULO XXXV. O MUNDO DIANTE DOS OLHOS DE


BENTO E A ALMA DE GERMANO.


CAPÍTULO XXXVI. BENTO ESCREVEU A REGRA DOS


MONGES.







CAPÍTULO XXXVII. BENTO ANUNCIA AOS IRMÃOS A


SUA MORTE.


CAPÍTULO XXXVIII. A MULHER LOUCA CURADA NA


GRUTA DO SANTO.

 

Regra de São Bento

Dutch |English |French | German | Hungarian
Italian | Latin | Portuguese | Romanian |Spanish


São BentoRegra




 

Gregory the Great. Life of Benedict.

Gregory the Great.

Dialogues, Book 2:

Life of Benedict.

Table of Contents
no frames
THE DIALOGUES of Saint Gregory
PROLOGUE (spoken by Gregory):
CHAPTER ONE: How he made a broken sieve whole and sound.
CHAPTER TWO: How he overcame a great temptation of the flesh.
CHAPTER THREE: How Benedict, by the sign of the Holy Cross, broke a drinking-glass in pieces.
CHAPTER FOUR: How Benedict reformed a monk that would not stay at his prayers.
CHAPTER FIVE: Of a fountain that sprung forth in the top of a mountain, by the prayers of the man of God.
CHAPTER SIX: How the iron head of a bill, from the bottom of the water, returned to the handle again.
CHAPTER SEVEN: How Maurus walked on the water.
CHAPTER EIGHT: How a loaf was poisoned, and carried far off by a crow.
CHAPTER NINE: How venerable Benedict, by his prayer, removed a huge stone.
CHAPTER TEN: Of the fantastical fire, which burnt the kitchen.
CHAPTER ELEVEN: How venerable Benedict revived a boy, crushed to death with the ruin of a wall.
CHAPTER TWELVE: How by revelation venerable Benedict knew that his monks had eaten out of the monastery.
CHAPTER THIRTEEN: Of the brother of Valentinian the monk, whom the man of god blamed for eating on his journey.
CHAPTER FOURTEEN: How the dissimulation of King Totila was discovered and found out by venerable Benedict.
CHAPTER FIFTEEN: How venerable Benedict prophesied taking Totila, and also to the Bishop of Camisina, such things as were afterward to fall out.
CHAPTER SIXTEEN: Of a certain clergyman, whom venerable Benedict for a time delivered from a devil.
CHAPTER SEVENTEEN: How the man of God, Benedict, did foretell the suppression of one of his own abbeys.
CHAPTER EIGHTEEN: How blessed Benedict knew the hiding away of a flagon of wine.
CHAPTER NINETEEN: How the man of God knew that one of his monks had received certain handkerchiefs.
CHAPTER TWENTY: How holy Benedict knew the proud thought of one of his monks.
CHAPTER TWENTY-ONE: Of two hundred bushels of meal, found before the man of God's cell.
CHAPTER TWENTY-TWO: How, by vision, venerable Benedict disposed the building of the Abbey of Terracina.
CHAPTER TWENTY-THREE: Of certain nuns absolved after their death.
CHAPTER TWENTY-FOUR: Of a boy that after his burial was cast out of his grave.
CHAPTER TWENTY-FIVE: How a monk, forsaking the abbey, met with a dragon in the way.
CHAPTER TWENTY-SIX: How holy Benedict cured a boy of leprosy.
CHAPTER TWENTY-SEVEN: How Benedict found money miraculously to relieve a poor man.
CHAPTER TWENTY-EIGHT: How a cruet of glass was thrown on the stones, and not broken.
CHAPTER TWENTY-NINE: How an empty barrel was filled with oil.
CHAPTER THIRTY: How Benedict delivered a monk from the devil.
CHAPTER THIRTY-ONE: Of a country fellow, that, with the only sight of the man of God, was loosed form his bands.
CHAPTER THIRTY-TWO: How by prayer venerable Benedict raised up a dead child.
CHAPTER THIRTY-THREE: Of a miracle wrought by his sister Scholastica.
CHAPTER THIRTY-FOUR: How Benedict saw the soul of his sister ascend into heaven.
CHAPTER THIRTY-FIVE: How he saw the whole world represented before his eyes; and also the soul of Germanus, Bishop of Capua, ascending to heaven.
CHAPTER THIRTY-SIX: How holy Benedict wrote a rule for his monks.
CHAPTER THIRTY-SEVEN: How venerable Benedict did prophesy to his monks the time of his own death.
CHAPTER THIRTY-EIGHT: How a mad woman was cured in his cave.
 
source
 

Feast of Saint Benedict of Nursia


Saint Benedict of Nursia
(ca. 480 - ca. 547)

Transitus celebrated 21 March

Patriarch of Western Monasticism
Co-Patron of Europe

celebrated 11 July
[Vatican Ms.]
By +Abbot Primate Jerome Theisen OSB (1930-1995).

On the occasion of the dedication of the rebuilt monastery of Monte Cassino in 1964, Pope Paul VI proclaimed St. Benedict the principal, heavenly patron of the whole of Europe. The title piously exaggerates the place of Benedict but in many respects it is true. St. Benedict did not establish the monastery of Monte Cassino in order to preserve the learning of the ages, but in fact the monasteries that later followed his Rule were places where learning and manuscripts were preserved. For some six centuries or more the Christian culture of medieval Europe was nearly identical with the monastic centers of piety and learning.
Saint Benedict was not the founder of Christian monasticism, since he lived two and a half to three centuries after its beginnings in Egypt, Palestine, and Asia Minor. He became a monk as a young man and thereafter learned the tradition by associating with monks and reading the monastic literature. He was caught up in the monastic movement but ended by channeling the stream into new and fruitful ways. This is evident in the Rule which he wrote for monasteries and which was and is still used in many monasteries and convents around the world (see Rule of Benedict).
[Ms. St. Benedict from Cleves Book of Hours, ca. 1440]Tradition teaches that St. Benedict lived from 480 to 547, though we cannot be sure that these dates are historically accurate. His biographer, St. Gregory the Great, pope from 590 to 604, does not record the dates of his birth and death, though he refers to a Rule written by Benedict. Scholars debate the dating of the Rule though they seem to agree that it was written in the second third of the sixth century.
Saint Gregory wrote about St. Benedict in his Second Book of Dialogues, but his account of the life and miracles of Benedict cannot be regarded as a biography in the modern sense of the term. Gregory's purpose in writing Benedict's life was to edify and to inspire, not to seek out the particulars of his daily life. Gregory sought to show that saints of God, particularly St. Benedict, were still operative in the Christian Church in spite of all the political and religious chaos present in the realm. At the same time it would be inaccurate to claim that Gregory presented no facts about Benedict's life and works.
According to Gregory's Dialogues Benedict was born in Nursia, a village high in the mountains northeast of Rome. His parents sent him to Rome for classical studies but he found the life of the eternal city too degenerate for his tastes. Consequently he fled to a place southeast of Rome called Subiaco where he lived as a hermit for three years tended by the monk Romanus.
[St. Benedict at Vicovaro, Ms Grammont, ca. 1450]The hermit, Benedict, was then discovered by a group of monks who prevailed upon him to become their spiritual leader. His regime soon became too much for the lukewarm monks so they plotted to poison him. Gregory recounts the tale of Benedict's rescue; when he blessed the pitcher of poisoned wine, it broke into many pieces. Thereafter he left the undisciplined monks.
Benedict left the wayward monks and established twelve monasteries with twelve monks each in the area south of Rome. Later, perhaps in 529, he moved to Monte Cassino, about eighty miles southeast of Rome; there he destroyed the pagan temple dedicated to Apollo and built his premier monastery. It was there too that he wrote the Rule for the monastery of Monte Cassino though he envisioned that it could be used elsewhere.
The thirty-eight short chapters of the Second Book of Dialogues contain accounts of Benedict's life and miracles. Some chapters recount his ability to read other persons' minds; other chapters tell of his miraculous works, e.g., making water flow from rocks, sending a disciple to walk on the water, making oil continue to flow from a flask. The miracle stories echo the events of certain prophets of Israel as well as happenings in the life of Jesus. The message is clear: Benedict's holiness mirrors the saints and prophets of old and God has not abandoned his people; he continues to bless them with holy persons.
Benedict is viewed as a monastic leader, not a scholar. Still he probably read Latin rather well, an ability that gave him access to the works of Cassian and other monastic writings, both rules and sayings. The Rule is the sole known example of Benedict's writing, but it manifests his genius to crystallize the best of the monastic tradition and to pass it on to the European West.
[Einsiedeln ms. port.]
Gregory presents Benedict as the model of a saint who flees temptation to pursue a life of attention to God. Through a balanced pattern of living and praying Benedict reached the point where he glimpsed the glory of God. Gregory recounts a vision that Benedict received toward the end of his life: In the dead of night he suddenly beheld a flood of light shining down from above more brilliant than the sun, and with it every trace of darkness cleared away. According to his own description, the whole world was gathered up before his eyes "in what appeared to be a single ray of light" (ch. 34). St. Benedict, the monk par excellence, led a monastic life that reached the vision of God.

From The Modern Catholic Encyclopedia (A Michael Glazier Book), Liturgical Press (1995) 78-79. 

Web Resources

Introductions
Dated but thorough is C. Cyprian Alston's article on "The Rule of Saint Benedict" in the venerableCatholic Encyclopedia (NY, 1913; New Advent online collaborative version).
"Saint Benedict and His Order" is available at the splendid website of Christ in the Desert Abbey, Abiqu, New Mexico. Fra Jordan Auman OP traces the rich history of "Benedictine Spirituality" through the "Benedictine Centuries" and beyond. Terry Matz's article about St. Benedict combines biography and spiritual teaching. Search
Google, Altavista and newer search engines glean OSB contents regularly. The admirable Open Directory Project provides selected and reviewed links to websites about Saint Benedict. The OSB Search Page checks both local and other web resources.
Texts and Resources
Books of Benedictine Interest (Liturgical Press, Saint John's Abbey, Collegeville, Minn.)
Pope St. Gregory the Great wrote the earliest life of Saint Benedict in the Second Book of his Dialogs. In July 2001 the first draft in English of an HTML version of the Dialogs appeared at the OSB website. Illustrations by Jeanne Kerremans from 1948 were added September 2005.
Gregory I, St. (ca. 540-604). The Life of our Most Holy Father Saint Benedict (CCEL; London: Thomas Baker, 1898).
Intratext version of the Second Book of Dialogues.
"Saint Benedict," Encyclopædia Britannica, 9th ed. (New York: Scribners, 1878) vol. III [Benedict, St., J.T.]
Clark, Francis. The "Gregorian" Dialogues and the Origins of Benedictine Monasticsim. Studies in the History of Christian Thought, vol. 108. Boston: Brill, 2003. Reviewed by Columba Stewart in Theological Studies, 66 (2005).
Cusack, Pearse. An Interpretation of the Second Dialogue of Gregory the Great : hagiography and St. Benedict. Studies in the Bible and early Christianity, v. 31. Lewiston, NY: E. Mellen Press, 1993.
Ettal Abbey makes the German translation of Gregory the Great's Vita Benedicti available online accompanied by an extensive bibliography.
Grün, Anselm OSB, Benedict of Nursia: His Message for Today. Linda M. Maloney, tr., (Liturgical Press, 2006). Each chapter concludes with a brief reflection on the state of contemporary society and how the aspect of the Rule of Benedict treated in the chapter applies to the needs of today.
Norris, Kathleen and Tomie dePaola base The Holy Twins: Benedict and Scholastica (Putnam's, 2001)on St. Gregory's Dialogues. The book, written and illustrated for children, is a delight for adults.
Markus, R.A. Gregory the Great and His World. Cambridge UP, 1997. A significant and highly readable guide. 
Vogüé, Adalbert de, OSB. The Life of Saint Benedict-- Gregory the Great; Commentary by Adalbert de Vogüé. Translated by Hilary Costello and Eoin de Bhaldraithe. Petersham, Mass. : St. Bede's Publications, c1993.
--
BellaUmbria.net features information about the Basilica in Norcia that marks the birthplace of Saint Benedict. In 1685, Dom Jean Mabillon OSB preserved an ancient story about the "discovery of Saint Benedict's relics."
Fulgens Radiatur, an encyclical written in 1947 by Pope Pius XII to mark the 1400th anniversary of the death of Saint Benedict, recounts the Patriarch's virtues and summarizes the noble history of his faith-filled followers. The Holy Father concludes with a plea for the restoration of Monte Cassinodestroyed by Allied bombing during the Italian Campaign three years previously.
Iconography
See the "Graphical Representations" of Saint Benedict for the attributions of the illustrations used here solely for educational purposes. The article about Saint Benedict at Catholic-Forum concludes with numerous links to images of St. Benedict. Individual monasteries often use local images, stained glass or statues of the saint to decorate their websites.

http://www.osb.org/gen/benedict.html
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