The Cistercians have significantly influenced the development of Catholic history over the course of the past centuries. In the twelfth century, Bernard of Clairvaux worked to spread the influence of the Cistercian Order, which had been founded a few decades earlier in order to restore structured lifestyle of the strict Rule of Saint Benedict. In particular, the Order of Cistercians of Strict Observance (OCSO) was founded in 1678 by Armand Jean le Bouthillier de Rancé, the godson of Cardinal Richelieu. Born into an upper-class Parisian family, de Rancé’s father dedicated him to a religious vocation in order to maintain political influence in his seventeenth century French community. Following the death of his brother and father, de Rancé followed a lifestyle of materialism and excess despite his position as an influential French clergyman. A 1660 conversion experience resulted in de Rancé disposing of all his belongings and vowing to live morally and simply. He joined a monastery at La Trappe Abbey from which the name “Trappists” is derived. Upon establishing his position as a Cistercian, de Rancé spearheaded a revolutionary reform effort which promoted the restoration of penitence, silence, and isolation within the order.
Trappists, as well as Cistercians as a whole, possess a unique set of charisms. The Trappists retain their practice of following the Rule of Saint Benedict which outlines a precise schedule in order to maximize efficiency in prayer and penitence. Despite the fact that some aspects have become obsolete in modern times, Trappists still engage in manual labor, pray the divine office, and regularly celebrate the Eucharist. Although they do not take a vow of silence, Trappist monks choose speak only whe...
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... A candidate begins the process by visiting the monastery for several months before entering the Observership period The next step is to enter the Postulancy and later the Novitiate before taking temporary vows for three years as a Junior. Finally, an individual takes permanent solemn vows to officially become a Trappist for life. In all, this entire process takes nearly a decade in order to ensure that all Trappists are completely certain of their calling to become a Trappist and devoted to God’s mission for them. Trappists, as well as Cistercians as a whole, show tremendous dedication to their prayer and contemplation. All people can admire the commitment it takes to devote oneself completely to a life of seclusion and serenity. Strict adherence to the Rule of Saint Benedict cements the Cistercian order as a truly unique force in a hectic modern world.
The women of the priory also live a highly ascetic life, believing that the hard work performed and simple living conditions in themselves alone can give rise to an experience that is greater than anything achievable through other worldly goals. Mariette herself writes prayerfully, “Were it necessary to give up all the worldly pleasures of my life to gain one instant of happiness for you, I would do it without hesitation.” (Page 135).
Jeanne de Jussie, a dedicated Catholic nun, recorded events that took place in Geneva during the Reformation as the official chronicler for the Saint Clare convent. Although littered with biases, Jeanne de Jussie’s experiences reflect broader trends during the Reformation; therefore, The Short Chronicle is a valid source and not merely a personal attack against the Protestants. Her experiences and beliefs, including those concerning celibacy, reflected those of many members of the Catholic Church during the Reformation. Also, her categorization of Protestants as ‘heretics’ was consistent with the practices of the Catholic Church. Although biased, her fears about Protestant views on celibacy and marriage were legitimate and consistent with
The monastic lifestyle that Launcelot and his knights adopt after their conversion is one that Margery Kempe might approve of -- doing penance, singing mass, fasting, and remaining abstinent. (MdA, 525) But Launcelot's change of heart is not motivated by the emotions that move Kempe, nor is his attitude towards God the same as can be found in The Book of Margery Kempe and The Wakefield Mystery Plays.
When Jesus walked the earth his twelve disciples put aside all of their worldly possessions and worldly pursuits to fully and faithfully follow him. After the fall of Rome, Europe slipped into what has been referred to as the “dark ages.” However, even in these dark ages men and women put aside their secular desires and devoted themselves to a life of celibacy and simplicity. This similar desire between many people drew them together and this pursuit became know as monasticism. No one had a bigger influence on this way of life and on these people who chose this calling than Saint Benedict of Nursia. His teachings and life would have an impact on monasticism all throughout Europe helping to form its spirituality and culture.
Francis of Assisi is one of the most influential personalities in the entire world. In the book ‘Francis of Assisi: Performing the Gospel Life,’ Cunningham recounts the life of this humble monk who lived in the medieval times, and shaped the Christian life, which spread in Western culture throughout the rest of history. I believe Cunningham accurately accounts for the life of Francis of Assisi, and in doing so; he provides a trajectory of the Christian faith from its early and historical proponents through its fusion with western culture, and its subsequent spread throughout the world.
In his youth, St. Boniface encountered many priests or clerics who traveled from town to town. Through these spiritual conversations, it became evident to St. Boniface that he wanted to pursue a life with God. Eventually, after continuos begging and his fathers fatal sickness, he was sent to the care of the Monastery of Examchester. (Appleton) It is here, that St. Boniface expressed to the Abbot at the time, that he wanted to live a monastic life. The father of the monastery, after council, granted him his wish. Here is where the saint began to prove his love for God, and could begin his journey of the Christian life. After exceeding all expectations and surpassing the knowledge of his teachers, he moved to a neighboring monastery, called Nursling, whereby he studied under the influence of Abbot Winbert.(St. Boniface Church) Here he gained vast knowledge of scriptures and the spiritual exposition of the Bible. Here, he gained such a reputation that men and women from far and wide traveled to study scriptures under his guidance. At the age of 30 he was humbly ordained a priest and yet another branch of his life was fulfilled.
In Dr. Osman’s lecture and in Life and Miracles of St. Benedict, monasteries were portrayed as places for people to escape the harsh times and live together worshipping God. In The Dark Ages, the narrator discusses how many nuns and monks would try to escape because they were forced to go there, some even going as far as scaling the walls of their convent or monastery. These holy places offered many people the escape and religious freedom that they craved, but not everyone loved the strict life that monks and nuns lived. (The Dark Ages, “Marriage of Monks and
...le. This sovereignty emphasises an essential notion that differed the Cluniac rule to that of previous monasteries incorporating the Rule of St. Benedict with the alterations of Duke William I. The Cluniac monks became renowned for their prayers for the dead, which attracted more and more attention throughout the lay people gaining the monastery popularity and subsequently wealth. In the monasteries attempt at the monks living an isolated life with uncompromising respect for monastic purity, the attraction of lay people forced the monks to interact and become involved with temporal matters consequently contradicting entirely the Foundation Charter. The Cluniac Monastery attracted a lot of attention across the Kingdom of France and other European Kingdom’s, which greatly influenced the Foundation Charter’s expanding influence and therefore significance historically.
Before I get any further into this essay, I think it’s important to provide some background information of the cult. Firstly, it was founded as the Society of Saint Pious X (SSPX) in 1970 by Archbishop Marcel Lefebvre, who I do not believe was a cult leader. In fact, I think he was only an overzealous archbishop. Which is supported by his “breaking away” from The Vatican in 1988, not because he wanted to become a cult leader, but I think because he thought it was his only option.
Benedict who founded a group of monks and established a universal order for monks to follow. Adding to this, nuns called each other sisters and monks called each other brother. Moreover, the idea of asceticism was a life of self- denial where monks would descend themselves. Monks would descend themselves from sex, marriage, having a family, greed, processions, because to own and do such things they would be further away from God. Therefore, the universal order monks and nuns lived a lifestyle allowing them to be higher to the gods and live a life of
Deep within the trees little hooded men walk along a path to meditate and pray dressed in brown robes tied with nautical rope. They dwell in silence and live a life of celibacy. This is what most of think of when we hear the word monk. Throughout the years, monks have always been people of intrigue. They live a different lifestyle than most. They live a life of seclusion far from the mores of modern society, which often makes people ponder who these people really are and why they choose to participate in such a foreign religious movement. This paper will attempt to unravel the mysteries of this peculiar movement of by researching it's origin, the true meaning of a silent lives, and how key leaders have helped to develop it one of the most popular movements in the history of Christianity. A movement called Monasticism.
Many bishops and abbots (especially in countries where they were also territorial princes) bore themselves as secular rulers rather than as servants of the Church. Many members of cathedral chapters and other beneficed ecclesiastics were chiefly concerned with their income and how to increase it, especially by uniting several prebends (even episcopal sees) in the hands of one person, who thus enjoyed a larger income and greater power. Luxury prevailed widely among the higher clergy, while the lower clergy were often oppressed. The scientific and ascetic training of the clergy left much to be desired, the moral standard of many being very low, and the practice of celibacy not everywhere observed. Not less serious was the condition of many monasteries of men, and even of women (which were often homes for the unmarried daughte...
The Catholic Encyclopedia, Volume XI Copyright © 1911 by Robert Appleton Company by K. Knight Nihil Obstat, February 1, 1911. Remy Lafort, S.T.D., Censor Imprimatur. +John Cardinal Farley, Archbishop of New York
The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved February 21, 2010 from New Advent: http://www.newadvent.org
In the middle ages Friars, Monks and Prioresses had very specific roles in society. A Friar had to follow the mendicant order while living off of charity, preaching, educating, attending to the sick and absolving people from their sin. The Prioress was the head of a group of nuns. She would have had a low social standing as she belongs to the Theocracy. Her roles included growing vegetables and grain, producing wine and honey, providing medical care for the community and being in charge of the Priories. Lastly, the Monk’s role was to remain in his cloister and study religious texts; “And that a monk uncloistered is a mere/ Fish out of water, flapping on the pier…”(177-178). All of these people were supposed to model holiness; they were bound to the community and had no personal possessions. They are supposed to be selfless Christians dedicated to the Church.