Double monastery
A double monastery (also dual monastery or double house) is a monastery combining separate communities of
In the
Origins
The double monasteries of the 7th and 8th centuries had their roots in early Christian religious communities. Early female monasticism, while not as well-documented as that of its male counterpart, is known by the fifth century in the case of a convent founded in
Caesarius laid down that individual convents were to be governed by women. The
Rise
By the 7th century, the Irish missionary
The involvement of Columbanus’ successors as abbots of Luxeuil, Eustace and Waldebert, is well-documented. The Rule of a Father for Virgins, attributed to Waldebert, established the mother role of the abbess on terms very similar to those of an abbot. In this Rule, Walbert asserts that abbesses share many of the powers of an abbot, including the ability to hear confessions from their nuns and absolve them of their sins.[6] These abbesses were often of noble birth, either direct or distant descendants of the family that founded the monastery.[6] Between the start of the 6th century and the mid-8th century, when double monasteries went into decline, over one hundred double monasteries or convents had been founded in Gaul.[13]
The double monasteries of
Beyond Whitby, Anglo-Saxon England cultivated double monasteries including
A characteristic unique to Anglo-Saxon religious establishments was the simultaneous institution of double monasteries along with double
Double monasteries were not exclusively found in the West, however. During the 8th century, some cases of double monasteries were documented in the
Decline and revival
By the end of the 8th century, the double monastery as an institution entered a steep decline. The most obvious doctrinal explanation for this shift lies in the twentieth canon of the seventh ecumenical synod declared at the Second Council of Nicaea in 787. This canon reads, in part:
“Double monasteries are henceforth forbidden. If a whole family wishes to renounce the world together, the men must go into convents for men, the female members of the family in convents for women. The double monasteries already existing may continue … but must observe the following ordinance: Monks and nuns may not reside in one building, for living together gives occasion for incontinence. No monk may enter the nun’s quarter, and no nun converse apart with a monk."[25]
By banning further establishment of double monasteries and limiting their applicant pool, the
Beginning in the late 10th century, Anglo-Saxon England experienced a revival of monasticism. Alfred the Great and his queen, Elswitha, both established convents, though by the time of the Norman Conquest there remained only a few convents and no double monasteries in England.[27] In this new wave, the Regularis Concordia was compiled, which was a form of standardized monastic rule. This rule contained explicit instructions regarding the separation of the sexes, forbidding men to enter convents or disturb a nun at prayer.[26] By the twelfth century, double monasteries experienced a faint resurgence, especially in England under Gilbert of Sempringham’s rule. He established a total of thirteenth mixed houses by the end of that century.[28] These new monasteries were not without controversy, however. On canonical grounds, Pope Alexander threatened Gilbert with excommunication for promoting a banned form of religious community, and only the intervention of King Henry and prominent English bishops allowed Gilbert to continue his double monasteries.[28] There were also allegedly more mundane causes of scandal, pregnant nuns.
Double monasteries continued in
A more recent Eastern Orthodox example emerged in England at
References
- ISBN 978-0-8122-3552-4.
- ^ a b Parisse 1258.
- ^ Hefele 385.
- ^ a b Lawrence 52.
- ^ a b Gerchow 15.
- ^ a b c d Lawrence 46.
- ^ Ranft 114.
- ^ Ranft 116.
- ^ a b Ranft 117.
- ^ Lawrence 45.
- ^ Röckelein 207.
- ^ Lawrence 44.
- ^ a b Gerchow 16.
- ^ Dierkens.
- ^ Lawrence 50.
- ^ Ranft 118
- ^ a b Lawrence 53.
- ^ Hollis 125.
- ^ Gerchow 17
- ^ Hollis 259.
- ^ Proksch 45-46.
- ^ a b Gilchrist 24.
- ^ a b Ruggieri 173.
- ^ Ruggieri 175.
- ^ Hefele 1894: 385.
- ^ a b Gilchrist 32.
- ^ a b c Ranft 121.
- ^ a b Lawrence 183.
- ^ Ranft 120
- ^ About the Monastery of Saint John the Baptist, Essex
Note
- Monkwearmouth-Jarrow Priory.
Bibliography
- Dierkens, Alain (1989). "Prolégomènes à une historie des relationes culturelles entre les Îles Britanniques et le continent pendant le haut moyen âge". In Atsma, H. (ed.). La Neustrie. Les Pays au Nord de la Loire de 650 à 850. Vol. II. Sigmaringen. pp. 371–94.
{{cite book}}
: CS1 maint: location missing publisher (link) - Gerchow, Jan (2008). "Early Monasteries and Foundations (500-1200)". In Jeffrey F. Hamburger (ed.). Crown and Veil: Female Monasticism from the Fifth to the Fifteenth Centuries. Susan Marti. New York: Columbia UP. pp. 13–40. ISBN 978-0-231-13980-9.
- Gilchrist, Roberta. Gender and Material Culture: The Archaeology of Religious Women. London: Routledge, 1994.
- Hefele, Charles Joseph. A History of the Christian Councils, from the Original Documents to the Close of the Council of Nicæa. Translated from the German and Edited by William R. Clark. Edinburgh: T. & T. Clark, 1894.
- Hefele, Charles Joseph. A History of the Councils of the Church. London: T & T Clark, 1896.
- Hollis, Stephanie. Anglo-Saxon Women and the Church: Sharing A Common Fate. Rochester: Boydell, 1992.
- Proksch, Nikola (1997). "The Anglo-Saxon Missionaries on the Continent". Monks of England: The Benedictines in England from Augustine to the Present Day. Society for Promoting Christian Knowledge. pp. 37–54.
- Ranft, Patricia. Women and Spiritual Equality in Christian Tradition. New York: St. Martin's, 1998.
- Lawrence, C.H. Medieval Monasticism. London: Longman, 1984.
- Parisse, M. "Doppelkloster". ISBN 3-476-01742-7.
- Ruggieri, S.J. Byzantine Religious Architecture (582-867): Its History and Structural Elements. Rome: Pont. Institutum Studiorum Orientalium, 1991.
- Röckelein, Hedwig (2008). "Founders, Donors, and Saints: Patrons of Nuns' Convents". In Jeffrey F. Hamburger (ed.). Crown and Veil: Female Monasticism from the Fifth to the Fifteenth Centuries. Susan Marti. New York: Columbia UP. pp. 207–24. ISBN 978-0-231-13980-9.