The Empire and the Papacy, 918-1273Tout, T. F. (Thomas Frederick)
History
The Empire and the Papacy, 918-1273
Tout, T. F. (Thomas Frederick)
Europe -- History -- 476-1492; Holy Roman Empire -- History -- 843-1273; Papacy
power of correcting, administering, and depriving the head of the order
himself. The monasteries were to be visited yearly. Each new house was
affiliated to the earlier one from which it had sprung, and the
motherhouse exercised a special watchfulness over it. So different did
the Cistercians feel themselves from other regulars that they
significantly discarded the black garment of the Benedictines in favour
of a coarse white dress, from which they got the name of the white
monks. Their elaborate organisation gave them a corporate feeling and
unity of purpose to which few other orders could aspire. They represent
the last and most complete effort to give real effect to the ideal of
St. Benedict, by enjoining an austerity even beyond that of Benedict,
and by an elaborate organisation to which his rule for a single house
was quite a stranger.
Other new orders started on a different purpose. Various hospital
orders, which laid special stress on the care of the sick and suffering,
were set up for those who sought salvation in good works for the world,
rather than in isolation from human intercourse. But the great
contribution of the twelfth century towards bridging over the great gulf
between clerk and monk was the institution of the so-called Austin
Canons, or Canons Regular. [Sidenote: The Canons Regular.] It was agreed
that the higher life was the monastic life, and that the secular priest,
possessing private property, living in his own house and immersed in
worldly affairs, stood on a lower plane than the regular, but the cure
of souls was left to the secular clergy, and it was no part of the
Hildebrandine ideal to neglect the pastoral work of the Church. Hence
came a movement for reforming the secular clergy by making them live the
life of a monk, while they carried on the duties of a clerk. It was
impossible to enforce monastic life on the isolated and ignorant parish
clergy, among whom it was hard work enough to enforce the new obligation
of celibacy. The great colleges and cathedrals, served by many priests,
offered an easier and more fruitful field for reform.
Public-domain text, read in full here on John Shaqi.
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