Lesson 2: The New Orders of the Eleventh Century
“The eremitical life in both its extreme and its modified form had been the ideal of early monachism." “The monks work, sleep, eat and pray in their houses, going to the oratory only for the night office, for Mass and for Vespers.” The Benedictine Centuries: The new orders of the eleventh century, p. 63-64, 65
1. Monastic Reform as a Reaction to Decline
Teaching: The rise of new monastic orders in the eleventh century was driven by dissatisfaction with the moral and spiritual decline of traditional monasteries.
Key Idea:
The author shows that reform movements emerged because established monasteries had become too comfortable and wealthy, prompting a return to stricter spiritual discipline.
Key Takeaway:
Reform movements often arise when institutions lose alignment with their founding principles.
2. Revival of the Hermit (Eremitical) Ideal
Teaching: The rebirth of hermit life reflected a desire to return to the purest and most intense forms of spiritual devotion.
Key Idea:
The author emphasizes that the revival of hermit life, influenced by Eastern traditions, represented a push toward extreme simplicity and personal devotion as a critique of communal monasticism.
Key Takeaway:
Spiritual reform often involves returning to earlier, stricter models seen as more authentic.
3. Cultural and Educational Impact
Teaching: New orders like the Camaldolese blended hermit solitude with organized communal living.
Key Idea:
The author illustrates that successful reforms combined isolation with structure, creating systems that allowed monks to live independently without abandoning communal stability.
Key Takeaway:
Effective reform balances idealism with practical structure.
4. The Carthusians and Institutionalized Asceticism
Teaching: The Carthusian order represents the most successful institutionalization of strict hermit ideals.
Key Idea:
The author argues that the Carthusians endured because they transformed extreme asceticism into a disciplined and organized system that could be sustained over time.
Key Takeaway:
Even the strictest spiritual ideals need organization to endure.
5. External Influences on Western Monastic Reform
Teaching: Western monastic reform in the eleventh century was significantly shaped by contact with Eastern Christian traditions and external historical pressures.
Key Idea:
The author highlights that the influx of Eastern monks and ideas—especially due to political disruptions like Turkish invasions—introduced stricter ascetic practices that helped inspire reform movements in Western Europe.
Key Takeaway:
Cultural exchange and external crises can play a major role in transforming religious and institutional practices.
Five Memorable Facts
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Monastic reform began because many monasteries became too wealthy and less disciplined.
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Hermit life returned as monks sought extreme simplicity and closeness to God.
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Some new orders mixed solitude with community to make strict living sustainable.
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The Carthusians created the most successful system of organized isolation.
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Reform in Western monasteries was strongly influenced by ideas brought from the Eastern (Byzantine) Christian world.
Applicable Reflections
Spiritual Application:
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Evaluate whether organizations are drifting from their founding purpose.
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Balance independence with structured collaboration in personal or academic life.
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Revisit traditional methods when modern systems become ineffective.
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Support strong values with consistent routines and systems.
What does Knowles have to say?
“The eremitical life in both its extreme and its modified form had been the ideal of early monachism, and had never been wholly neglected as the most perfect form of the monastic life. St Benedict, while emphatic on the virtues of the life in community, had nevertheless paid tribute to the vocation of the solitary, and hermits had continued to exist, even in Gaul and England. Now, at the end of the tenth century, the ideals of Egypt were once more to influence the west in an age of reform.”
The Benedictine Centuries: the new orders of the eleventh century, p. 63-64