medieval-religion: Scholarly discussions of medieval religion and culture
Johan,
What you are finding is not an uncommon practice for either
coenobitic or eremitic institutions. There are numerous
examples across the board that show that many communities or
hermits read different rules even in the later Middle Ages.
The monks of the Congregation of Santa Giustina de Padua even
had several rules printed alongside the Rule of Benedict for
use in their monastery. Many coenobitic monks also adopted
and used eremitic rules even within the monastery,
particularly those inclined to eremitic spirituality like the
Carmelites. But here, as you say, it is a way of modifying
one's life while still under the primary rule (better said
constitutions) of the community. Remember, the Rule of
Benedict for even the Benedictines was not followed as
a "rule" but as a guide that framed the constitutions and the
spiritual life of the monks or nuns. The eremitic
literature, however, would be necessary for any monk or nun
who wished to be guided in the eremitic life and either had
noone experienced in that life near them, or simply sought or
was suggested to read more on the life to prepare him or her
for the distinct spirituality of the "desert."
The best example for hermits who are affiliated to a
monastery that I know of are those who lived at Montserrat
(and later professed at the monastery). But their history is
complex, and I can share this with you if you wish. Even at
Montserrat, there was a constitutions or rule for hermits
(distinct from the monastery's constitutions) that was read
alongside the Rule of Benedict and several other
eremitic "rules."
There are questions that I would ask that need to be
addressed before understanding the role of the rule. Is the
Carmelite still living as an anchorite within a community or
on community land or nearby? Do you know if the community
has more than one hermit living in a semi-eremitic
relationship with the monastery?
I am fairly certain that the Carmelite would have to get
dispensation to leave his order and forego his vow of
obedience.
My guess is that he is following the rule of his monastery in
part if he is living a modified form of life nearby or with
special conditions granted by the abbot within the
community. This is because the Divine Office would not be
shared as much and the common liturgical functions would be
far less frequent on account of the greater solitude. Also,
in such situations the abbot takes on a more direct role of
the hermit (if he is truly such), leaving less of a
relationship with the other members and officials in the
community.
This is a bit long. But much of the information needs to be
found in the text and the manuscript in which it is bound.
I hope this helps,
Daniel
----------------------------
Daniel K. Gullo
Ph.D. Candidate
Department of History
1317 E. Madison Park
Apt. 1
Chicago, IL 60615
http://home.uchicago.edu/~dkgullo
773-536-3401 (home)
773-592-6172 (cell)
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