Observantiae Continuity and Reforms in the Cistercian Family 2 This programme has been written for the Communities of the Cistercian Family. and for this purpose, It can be freely copied and translated for this purpose. For any other use, all rights are reserved. Rome, September 14th 2002 3 Observantiae Continuity and Reforms in the Cistercian Family Observantiae : Introduction (Dom Bernardo Olivera) …………… 5 Prologue : To familiarise ourselves with the word « Observances » and to make the link with the Exordium programme ……………… 9 1° part : Necessary adaptations in a wished for continuation 1. Cistercian development in the 12th and 13th Centuries …………….21 2. Continuity and Reforms from 12 th to 15 th century ……………… 31 3. The Cistercian Congregations in the Iberian Peninsula……..… 40 4. History of the Cistercian Congregation of Upper Germania……… 47 2° part : Reformers searching an authentic renewal 5. The Birth of the Strict Observance……………………………… 55 6. A generation of Reforming Women…………………… ………… 70 7. Port-Royal………………………………………….………………… 75 8. The Bernardines of Switzerland……….…………………………… 84 9. The Abbot de Rancé and La Trappe in the 17 th century……… 90 3° part : Growing diversity in an often heroic fidelity 10. Cistercian Life in the Century of Enlightment (18 th century) 101 11. French Monasticism during the Revolution , the saga of Dom Augustine de Lestrange …………………………………………… 105 12. Bernardines of Esquermes…………………………..…………….. 118 13. The Cistercian Congregations in Italy…….…………………….. 126 14. Cistercian Congregations in the 19 th century…….………….. 140 15. The Trappist-Cistercians during the 19 th century……………… 150 16. Cistercian Foundations outside of Europe in the 19 th century. 160 General Bibliography …………………………………………….. 165 4 5 OBSERVANTIAE At the time we were closing the Regional Meeting of FSO at Chambarand, in 1999, I was asked to share my views on the Region. Profiting by this occasion, I threw out a real concrete invitation : that the FSO Region should prepare and offer to the whole Order a program : “Observantiae” as a continuation of “Exordium” , on the occasion of the third centenary of the death of Abbot de Rancé. Concretely, it would be a question of studying the movements of Reform in the Cistercian Order up to 1892. Everyone would esteem that these centuries cannot be considered as a parenthesis in the history of the Order. But on the one hand, it would not be easy to derive for us, today, the spiritual values and teachings given by the monks, nuns, communities and Congregations of that epoch. Certain people fear that such a research could re-awaken former polemics which, perhaps, were not completely extinct and forgotten. On the other hand, the benefits of this work were evident enough : it would enlarge the horizons of the movement of the Strict Observance, heal our collective memory, to understand in a more ecumenical manner the Cistercian patrimony, to accept the pluriformity within the same charismatic family. Thus it is that a group of monks and nuns belonging to different branches of the Cistercian Family, under the direction of the Central Secretary for Formation, met at the Abbey of Tre Fontane , in order to coordinate the work and draw up the diverse units. It is not a question of achieving a work of erudition intended for the experts, but really a serious work of popularization in view of formation. Today, the fuit of this work is handed over to the communities of the OCSO and to the Cistercian family who desire it. It comprises a prologue and three parts of varying volume : Prologue : the link between the “Observances” and the origin of Cîteaux First part (13th to 16th centuries) : Necessary adaptations in a wished for continuation. Second part (17th to 18th centuries) : Reformers searching an authentic renewal. Third part (18th to 19th centuries) : Growing diversity in an often heroic fidelity. Each unity offers doctrinal contents, to which is added a questionnaire in order to help reflection and interior development of the values which are presented. A common bibliography for all the units resumes the most important works in the different languages. We hope that this “ecumenical” effort of our brothers and sisters will be put to profit in a wise and serious manner by our communities. A tree without roots has no foundation ; without a trunk, no visibility ; without branches, leaves, flower and fruit, it has no life. Rome, 14th September 2002, Bernardo Olivera, Abbot General 6 Observantiae Prologue To make the link with the “observances” and the origin of Cîteaux 7 8 PROLOGUE Unit prepared by Père Placide Vernet, Cîteaux. To familiarise ourselves with the word ‘Observances’ and to make the link with the Exordium Programme. On hearing the terms ‘Observance(s)’ and ‘Reform(s)’, is not instinctive to think first of the seventeenth and eighteenth centuries ? Observances have been the concern of Cistercians from the foundation of the new Monastery, and the story of the Cistercian Family from its beginnings is a story of continuity and reform. In this unit, we will look successively at three areas : 1. ‘Observance’ in the Rule of St. Benedict. 2. ‘Observing the Rule of our holy Father Benedict’ – the intention of the founders according to the primitive documents. 3. An exemplar of observances – St Bernard. 1. The word OBSERVANCE in the rule of St. Benedict : In the Rule we find two frequentatives (i.e. words expressing frequent repetition or intensity of action) coming from the root of the verb observare : observantia and observatio. Observare the verb itself, is found in four places : - In chapter 7, verse 68, thus at the top of the ladder of humility : “Through this love, all that he once performed with dread, he will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue.” This first citing, in the 12th degree of humility, shows in a marvellous way the greatest benefit of the practice of the observances. - In chapter 58, verse 10, concerning the first petition of the new brother : “This is the law under which you are choosing to serve. If you observe it, come in. If not, feel free to leave” It is in the Rule – observe the rule of the community. - In chapter 65, verse 17: this time concerning the Prior… who is not liked by St. Benedict (the Prior in the Rule did not have the role that our Priors have now) : “…because the more he is set above the rest, the more he should be concerned to keep what the rule commands.” - In Chapter 73, verse 1, the beginning of the last chapter of the Rule: “The reason we have written this rule is that, by observing it in monasteries, we can show that we have some degree of virtue, and the beginnings of monastic life.” 9 Observantia : this word is only found twice, both times in the Prologue : In verse 21: “Clothed then with faith and the performance (observantia) of good works, let us set out on this way, with the Gospel for our guide, that we may deserve to see him who has called us to his kingdom.” In verse 29 : “These people fear the Lord, and do not become elated over their own good deeds (observantia); they judge it is the Lord's power, not their own, that brings about the good in them.” Observatio : if we omit 7:18, which has no meaning in this respect, all uses of the word observatio and of the word observare concern Lent and the practices of the Rule. In chapter 3, verse 11: concerning the brother who has the boldness to stray from the Rule and contest the authority of the Abbot: “However, let the Abbot himself do everything in the fear God and with observance of the Rule.” In chapter 49, in the title of the chapter : “On the observance of Lent” In the first verse : “Although the monk’s life the whole year round should be an observance of Lent, yet because few have this virtue….” In Chapter 60, verse 9, concerning priests who would like to enter the monastery: It is possible “…if they promise observance of the Rule and their own stability.” In chapter 73, it is the title of the chapter : “of the fact that the observance of the whole of righteousness is not laid down in this Rule.” In chapter 73, verse 2, we find the concept again : “But for anyone hastening on to the perfection of monastic life, there are the teachings of the holy Fathers, the observance of which will lead him to the very heights of perfection.” The rest of the text develops this idea explicitly. In all these citations, it is a matter on the one hand of observing the Rule, and on the other specifically of the observance of Lent. - Observing the Rule is a question of carrying out day after day, week after week, season after season, year after year, all the prescriptions of the Rule even when these are in the form of spiritual directives. This is precisely what the last verses of chapter 7 are highlighting. - The observance of Lent means devoting oneself especially to reading, a timetable which somewhat limits the amount of manual work, and to prolonged fasting until after Vespers. (Chapter 48:14). It includes prayer (prayer with tears), compunction of heart, the addition of something extra to our ordinary efforts – (individual prayer, abstinence from food and drink), depriving one’s body of food, drink, sleep, talking and joking, and waiting for the holy Pasch with the joy of spiritual desire. 10 2. Observing the Rule of Our Father Saint Benedict The intention of the Founders of Cîteaux according to the Primitive Documents : The title ‘Primitive Documents’ clearly expresses the contents of this collection of texts.