Six stained glass windows from the Canterbury Cathedral are currently on display in New York in an exhibition titled "Radiant Light: Stained Glass from Canterbury Cathedral."
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For an examination of Cluny's contributions to monastic culture, please watch the video Cluny: A Light in the Night.
Ben O. This document is typical of a franciscan world view. The idea of a holy poverty started with St. Francis of Assisi when he was called by God to repent of his worldly goods and live in a humble, pious, loving, poverty. The order that Clare of Assisi established, known as the “Poor Clares”, sought to follow in Francis's footsteps to live a similar life as him. The franciscan movement emphasized an apostolic, and itinerant traveling life of preaching and living. Clare and her followers aimed to live similar to Francis, though they did have a monastery at San Domiano. This renewed focus on poverty was somewhat out of place in a church that had grown fantastically wealthy and powerful in the world. Jenna Landry
The Story written by Jacques de Vitry about The Life of Mary of Oigines is a biography of woman living in a monastery. Jacques de Vitry was monk living under the Rule of St. Augustine who had heard of Mary of Oigines because she had lived in a nearby house of Beguines, which was an order of women who took no formal vows but dedicated their lives to piety and devotion. These women took care of the sick and preformed other duties around the area. According to Jacque, Mary lived a very passionate life devoted to Christ and was compared to other ascetics like Antony and Simeon the Stylite. Each short chapter written by Jacque detailed a different act of pious devotion to God but more specifically Jesus. Mary is described as someone who wanted to stay away from crowds and pray intently. However, there are many chapters that discuss her “greater flood of tears, sighs and sobs” (406) and “a constant outburst of tears [that] gushed forth from her eyes both day and night and ran down her check and made the church floor all muddy” (406). She had many violent outbursts of emotion as her way of showing her love for Christ while she prayed. Chapter 22 discussed her cutting out a large piece of flesh and buried it in the ground after she was gravely ill and was forced to eat meat and drink wine. By cutting out her skin she was repenting because she had felt so guilty for eating the meat and drinking the wine while she was sick. After this act she was referred to likes of Antony and Simeon because she lived with worms in her body like they did after committing acts of asceticism over the body. The later chapters mention that after her death “that she would fly up to heaven without going to Purgatory” (407) because she lived her life so perfectly on earth. Mary is also described to have visions of Jesus and angels during the sacrament of Communion and having close encounters of Jesus like holding him like a baby. The Life of Mary of Oignie represents as very pious woman who would do anything she needed in order to feel close to God. Her acts were seen as extremely ascetic even in her own time. However, she seemed to be put upon a pedestal by her biographer especially when he said that she passed Purgatory and went straight up into heaven. In his eyes, she lived her life in a perfectly pious way. Her outbursts were necessary for her and she did so to better communicate with God. Some people did not understand her need for emotional outbursts, like the Priest who rebuked her for crying too much then faced the wrath of God after Mary prayed to him. Because of her emotional ways of praying, Mary was able to be in very intimate relationship with Jesus in seeing him during the Eucharist and even holding Jesus like a baby. According to Jacques, Mary was vision like a mother figure to Jesus because she cared for him like her own child and doing anything to remain in his presence. Evan M
The biggest differences between Francis and Benedict appears to be where their loyalties lie and the fact that Benedicts Rule explains his ideas in a way that make his rules seem less arbitrary. Francis clearly states that his loyalty and obedience belongs to the “lord pope Honorius…and the Roman Church” (1). Benedict on the other hand seems to have an idea that Instruments of Good Works are values that the brothers should aim their loyalty. In other words Francis believes in the Church, Benedict believes in the values of the Church. Francis seems a bit arbitrary in declaring that his followers “ought not to ride unless they are compelled by manifest necessity or by infirmity” (3). At no point does he really explain why this rule exists, I believe it’s easy to understand why he included this rule, but he doesn’t explain how not riding a horse will benefit a person. Benedict approaches his rules differently, by first describing the Instrument of Good Works and listing each one, Benedict can show clear reasons why a rule exists. The rules regarding eating and the drinking of wine clearly are used to help a monk achieve success. By following these strict guidelines regarding food a monk would be showing that he had fulfilled his obligation to chastise his body, to not become attached to food, to love fasting, to not be addicted to wine, and to not be a great eater (Benedict 4).
The Canticle to Brother Sun written by St. Francis sings the praises of creation and assigns human qualities or actions to natural objects or phenomenon. Sister Water is described as “useful and humble and precious and chaste” (6.27.7). These terms could be described as desirable feminine qualities during the 13th century; there becomes an assignment of not only sex, but also an assignment of human qualities to a non-human substance. Sister Mother Earth is also assigned sex, but in this case Francis highlights action of sustenance and governance, actions which normally would be thought of as being in the human realm (6.27.9). St. Francis also lists the sun, moon and stars, wind, fire, and bodily death, each is assigned positive values and Francis sings their praises.
This text seems to be pointing to humility by using terms such as brother and sister; there seems to be a message of equality in creation by using human terms to define these objects. A certain degree of reverence is shown, not because of what these objects provide for humanity, but because they are part of God’s creation. I could even go so far as to say there seems to be a bit of an environmentalist style to this religious message, if these objects are part of God’s creation, created like humans by god, wouldn’t it be blasphemous to harm them? Harming the water for instance, part of God’s creation would be almost the same as harming another person. This idea is quite different than the Cathar’s clear separation of the worldly and spiritual realm. The message of St. Francis teaches that the physical world is not in fact evil, as part of God’s creation how can it be evil? Franciscan rule bears resemblance to Benedictine rule in a lot of ways. They both require those under their rule to reject worldly possessions and physical comforts. Benedictine brothers held all ther property in common, no brother was to own anything. Even the appearance of ownership was strictly regulated under Benedictine rule. From The Rule of St. Francis of Assisi, it seems like those regulations were relaxed a bit. Brothers were given their own clothing and were responsible for their repair.
The general tone of The Rule of St. Francis of Assisi was one of humility. Francis writes that “I warn and exhort them (the brothers) lest they despise or judge men whom they shall see clad in soft garments and in colors, using delicate food and drink; but each one shall the rather judge and despise himself.” Francis wanted to return a spirit of humility to a monastic life that had been corrupted by money and prestige. Francis takes several opportunities to point out that money was to be collected and distributed to the poor and sick instead of used to enrich the monastery. The Canticle to Brother Sun further illuminates Franciscan thought. At a time when Catharism and related heresies were prevalent, The Canticle to Brother Sun reaffirms the goodness of the material world by addressing specific elements and properties of the material world to fellow brothers and sisters, created by and offering worship to God. Whereas Catharism holds the material world to be a sinful creation of a deity in competition with God, The Canticle to Brother Sun celebrates the material world as the conduit through which God's blessing and provision comes to mankind. -Tim O'Donnell Christine L.
The Life of Mary of Oignies (1213) is written by Jaques de Vitry who was a canon living according to the Rule of St. Augustine at Oignies. The Beguines were a group of women devoted to lives of piety although they had no official commitment. The group was led by Mary and only became formally recognized through Jaques’ appeal to the papacy in 1216. In her biography we discover that Mary was moved to tears by the thought of Jesus’ death. She was known for her inability to stifle her crying. One day she was told by a priest to stop crying. She was unable to do this and so she left the church. She then asked God to help the priest understand her struggle. Later, the priest too was overcome with tears. At another time Mary becomes angry that she ever enjoyed worldly pleasures. Her reaction is to chastise her body and cut herself with a knife. She also found refuge in a life of silence. It was said that because of her silence “she would fly up to heaven without going to Purgatory” (407). The desire to achieve a more personal communion with the divine can easily be seen in Mary’s actions. She preferred to live quietly. She often ignored the communal aspect of life and focused on her inward feelings towards God. She detested earthly pleasures and preferred to reflect on the nature and perfection of God. Her tears illustrate how well connected she was with the Lord emotionally. The author interprets Mary’s outbursts in a positive way just as Mary looks at them herself. When questioned about her constant outbursts she claimed, “These tears are my refreshment…They are not violently wrenched out but are freely given by the Lord” (406). Through her emotions she could understand the divine. Her passion proved that she could comprehend and experiences the truth of her creator. If she has felt God then she has known Him. It is one of the most personal connections that can be had. She also spends time with Him in different forms as is explained in chapter 88. Jaques writes, “she held Him close to her so that He nestled between her breasts like a baby” and He “comes in the form of a dove for the consolation of His daughter or He would walk around the church as if He were a ram with a bright star in the middle of his forehead” (408). The Life of Mary is one example of what a pious woman should act like. She should be quiet (living a life of silence), emotionally connected (uncontrollable sobbing), and feminine or motherly (holding the childlike manifestation of God to her chest). The excerpt does not mention women as students in the same way that men in monasteries are portrayed as fully engaged in intense study. Women are more likely to spend their day “at simple tasks—caring for the sick, spinning, weaving” as is written in the introduction on page 405. Mary has a set role to play but she seems to embrace it wholeheartedly. Today’s take on this would no doubt be different and the author himself begins to question the way this female character has been overlooked. Jaques inquires, “Why do those who marvel at the worms which swarmed from the wounds of Simeon [Stylites] and are awe-struck at the fire with which Antony burnt his feet not wonder at such strength in the frail sex of a woman who, wounded by charity and invigorated by the wounds of Christ, neglected the wounds of her own body?” Michael Pecue
Thomas of Cantimpre was a Dominican friar born in Brussels (1210-1263/80). In the Defense of the Mendicants, Thomas describes what Dominican and Franciscan friar’s way of life. He is also making a defense for his way of life by giving examples of Jesus begging for a drink from a Samaritan woman. He explaines the three different ways followed by clergy; secular clergy work at their studies, the canons that devote themselves to the celebration of the Divine Office, and the monks who apply all their energy to the careful practice of regular observances (490). Thomas is quick to point out that the friars do all these and more. Thomas is replying to critics who say the Dominicans and Franciscans are superstitious and silly, and frivolous. They also say the friars are gyrovagues which means wandering monks without fixed residence who rely on charity. Thomas is proud to be called gyrovagues and now aligns himself with Paul who traveled and preached. Thomas responds to the critics by saying that they are rescuing souls while they turn a blind eye and criticize. If they were real lovers of Christ they would be happy that the friars are saving souls. Thomas paints a picture of a preacher wearing uncomfortable wool clothing, hungry and begging for food. He aligns the friars with Christ, who is the Truth, and blessed are the poor. Samantha Green
St. Benedict was known for founding several monasteries in Rome, and also for writing a handbook, or ‘Rule’ book, for monks in the 6th century and beyond. The book is organized into a multitude of Chapters. Each titled plainly for an easy to navigate book. St. Benedict gave this handbook as a tool for other monks to use as guidance. The book helped them to navigate through scripture, and to have answers to many questions that they may possess. The main point that the ‘Rule’ emphasizes is obedience. Creating a guideline for how to be obedient to God’s Word and to give him sacraments. The beginning chapters speak on different kinds of Monks; cenobites, anchorites (hermits), sarabaites, and the gyrovagues. The chapters then continue to speak on how to live basically. Starting with behavior, for example humility, “Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted. (31)” The ‘Rule’ also explains how to conduct ceremonies and why they are important. St. Benedict advises on The Celebration of the Divine Office, day and night, also Council meetings, and Manual Labor. All of these were to be used to glorify God and to mend their souls. In chapter 48, Benedict states, “Idleness is the enemy of the soul,” he identifies a problem for the monks and then continues to show them how to fix it. St. Benedict gives this guide in a way so that he can convince monks of their brokenness and then give them a solution to their problem. Making him become someone to look up to because he seems to possess all the answers to such problems. St. Benedict also leaves the monks with a guide to living, not only for their immortal lives, but also for their mortal bodies. Chapters 39, 40, 48, and 55 all touch on taking care of the body how to do it properly to serve God. In Chapter 55, Benedict describes how each monk must still remain covered from neck to toe, no matter the temperature. The ‘Rule’ gives a guide to how meals will be served and what food will be eaten. St. Benedict follows strict rules of portioning and specifics on meals, like bread and possible fruit and vegetable. Only the sick are aloud to eat meat from four-legged animals, and young boys receive less food than the elders in order to teach them the virtue of frugality. With each rule and stipulation come reasoning and a lesson involved. St. Benedict consistently reiterates his desire for training and learning. Through every aspect of living there is something to be learned by the monks and something to be taught by God. |