When, some time about the beginning of the sixth century, St. Benedict came to write his Rule, with full knowledge and experience both of the systems then in vogue and of the existing need of some reconstitution, it is noteworthy that he did not attempt to restore the lapsed practices of primitive asceticism, or insist upon any very different scheme of regular discipline. On the contrary, “he deliberately turned his back on the austerities that had hitherto been regarded as the chief means for attaining the spiritual end of the monastic life.” He calls his Rule “a very little rule for beginners”--_minima inchoationis regula_, and says that though there may be in it some things “a little severe,” still he hopes that he will establish “nothing harsh, nothing heavy.” The most cursory comparison between this new Rule and those which previously existed will make it abundantly clear that St. Benedict’s legislation was conceived in a spirit of moderation in regard to every detail of the monastic life. Common-sense, and the wise consideration of the superior in tempering any possible severity, according to the needs of times, places, and circumstances were, by his desire, to preside over the spiritual growth of those trained in his “school of divine service.” In addition to this St. Benedict broke with the past in another and not less important way, and in one which, if rightly considered and acted upon, more than compensated for the mitigation of corporal austerities introduced into his rule of life. The strong note of individualism characteristic of Egyptian monachism, which gave rise to what Dom Butler calls the “rivalry in ascetical achievement,” gave place in St. Benedict’s code to the common practices of the community, and to the entire submission of the individual will, even in matters of personal austerity and mortification, to the judgment of the superior. “This two-fold break with the past, in the elimination of austerity and in the sinking of the individual in the community, made St. Benedict’s Rule less a development than a revolution in monachism. It may be almost called a new creation; and it was destined to prove, as the subsequent history shows, peculiarly adapted to the new races that were peopling Western Europe.”[7]