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In the abbey was placed in commendam and in was made subject to the Abbey of Santa Giustina in Padua. The abbey was dissolved by the Italian government in The building became a national monument with the monks as custodians of its treasures.

It was rebuilt after the war. After the reforms of the Second Vatican Council the monastery was one of the few remaining territorial abbeys within the Catholic Church.

On 23 October , Pope Francis applied the norms of the motu proprio Ecclesia Catholica of Paul VI [1] to the abbey, removing from its jurisdiction all 53 parishes and reducing its spiritual jurisdiction to the abbey itself—while retaining its status as a territorial abbey.

The former territory of the Abbey, except the land on which the abbey church and monastery sit, was transferred to the diocese of Sora-Cassino-Aquino-Pontecorvo.

The history of Monte Cassino is linked to the nearby town of Cassino which was first settled in the fifth century B. It was the Volsci who first built a citadel on the summit of Monte Cassino.

The Volsci in the area were defeated by the Romans in B. The Romans renamed the settlement Casinum and built a temple to Apollo at the citadel.

Modern excavations have found no remains of the temple, but ruins of an amphitheatre, a theatre, and a mausoleum indicate the lasting presence the Romans had there.

Generations after the Roman Empire adopted Christianity the town became the seat of a bishopric in the fifth century A. Lacking strong defences the area was subject to barbarian attack and became abandoned and neglected with only a few struggling inhabitants holding out.

According to Gregory the Great's biography of Benedict , Life of Saint Benedict of Nursia , the monastery was constructed on an older pagan site, a temple of Apollo that crowned the hill.

The biography records that the area was still largely pagan at the time; Benedict's first act was to smash the sculpture of Apollo and destroy the altar.

He then reused the temple, dedicating it to Saint Martin , and built another chapel on the site of the altar dedicated to Saint John the Baptist.

The mountain shelters this citadel on a broad bench. Then it rises three miles above it as if its peak tended toward heaven. There was an ancient temple there in which Apollo used to be worshipped according to the old pagan rite by the foolish local farmers.

Around it had grown up a grove dedicated to demon worship, where even at that time a wild crowd still devoted themselves to unholy sacrifices.

When [Benedict] the man of God arrived, he smashed the idol, overturned the altar and cut down the grove of trees. He built a chapel dedicated to St.

Martin in the temple of Apollo and another to St. John where the altar of Apollo had stood. And he summoned the people of the district to the faith by his unceasing preaching.

Pope Gregory I's biography of Benedict claims that Satan opposed the monks repurposing the site. In one story, Satan invisibly sits on a rock making it too heavy to remove until Benedict drives him off.

In another story, Satan taunts Benedict and then collapses a wall on a young monk, who is brought back to life by Benedict. Pope Gregory also relays that the monks found a pagan idol of bronze when digging at the site which when thrown into the kitchen gave the illusion of a fire until dispelled by Benedict.

Archaeologist Neil Christie notes that it was common in such hagiographies for the protagonist to encounter areas of strong paganism.

He contrasts this with the year struggle faced by St. Martin of Tours in western Gaul by pagans angry at his attacks on their shrines: And, of course, it must be remembered that Martin as a bishop was a much more prominent churchman than Benedict.

This was an isolated and unusual episode in Benedict's monastic career. Martin, however, was thrust out of his monastery into the role of a missionary bishop in the fourth century.

Benedict's violence against a pagan holy place recalls both Martin's assault against pagan shrines generations before and the Biblical story of conquering Israel entering the Holy Land see Exodus De Vogue writes "this mountain had to be conquered from an idolatrous people and purified from its devilish horrors.

And like conquering Israel, Benedict came precisely to carry out this purification. No doubt Gregory had this biblical model uppermost in his mind, as is clear from the terms he uses to describe the work of destruction.

At the same time, neither Gregory nor Benedict could have forgotten the similar line of action taken by St. Martin against the pagan shrines of Gaul.

Pope Gregory I's account of Benedict at Monte Cassino is seen by scholars as the final setting for an epic set in motion at Subiaco.

In his earlier setting Benedict "had twice shown complete mastery over his aggressiveness, Benedict is now allowed to use it without restraint in the service of God.

Where Satan concealed himself behind underlings at Subiaco, at Monte Cassino he drops the masks to enter into a desperate attempt to prevent an abbey from being built, and "that the sole cause of this eruption of satanic action is the suppression of pagan worship on the high places.

While scholars see some similarities between the story of Benedict's encountering demonic phenomena and diabolic apparitions at Monte Cassino with the story of Saint Anthony the Great 's temptation in the desert, the influence of the story of St.

Martin is dominant — with the resistance of Satan substituting for Martin's outraged pagan populace. Unlike the stories that may have influenced Pope Gregory's structure of the biography, Benedict's victories are practical, preventing Satan from stopping work on the abbey at Monte Cassino.

Benedict's prayers are portrayed as the driving force behind the building of the abbey and the triumphs over Satan, through prayer "Benedict the monk wrests from the devil a well-determined base which he never leaves.

Once established at Monte Cassino, Benedict never left. He wrote the Benedictine Rule that became the founding principle for Western monasticism , received a visit from Totila , king of the Ostrogoths perhaps in , the only remotely secure historical date for Benedict , and died there.

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