The Cluniac order was established in 910 by Duke William I of Aquitaine, the Duke was afraid he had done a little too much murdering and sinning for God’s taste and needed the prayer of monks to get on the good side of God again. In the foundation charter, William made sure to state that the monks had the power to choose their own abbot, as well as pointing out that they were “subject to no secular power” (Madigan, 121). As we have been learning in class simony and lay choice was a huge problem at this time, so these particular points helped the Cluniac order gain independence. It was these Cluniac ideals that to some extent influenced the papal reforms that were to come. Although, the Cluniac order supported the Gregorians’ in their goals to stop the interferences and influence from secular interests, they also kind of did not. Because, as always things are never that simple. The Cluniac order relied heavily on the generosity of nobility. So, even though they were independent, they were unwilling to criticize “lay control of ecclesiastical offices.” (Madigan, 123).

The Cisterician order was founded in the eleventh century as a movement to return to adhering truly to the Benedictine Rule. By then the Cluniac Order had adapted a more comfortable lifestyle, lax attitude to the Rule and were involved with the community around them. The Cisterician order was basically a response to and rejection of all of those things. They emphasized that choosing the monastic life should be an individual choice and further believed in the idea of completely living in poverty and to a greater extent in isolation.

A)

Bernard writes that the Cluniac order was established as way to introduce the Benedictine Rule to the weak by moderating it, in order for the weak to find salvation. Yet, Bernard seems to imply that this tempering with the Rule allowed for many of the monks to adapt an “array of vanities.” The Cluniac monks were drinking too much wine, enjoying food too much and sleeping on way too comfortable beds. Basically, they seemed to be enjoying that earthly life a little too much. Bernard continues to ask “what sort of charity is it that cares for the flesh and neglects the spirit?” (Rosenwein 5.20. pg. 297) The Cluniac monks had been slacking off and not tending to the spiritual matters.

The churches of the Cluniac monasteries were even becoming too extravagant, decorated with too many images and luxurious items. According to Bernard, this decoration may be in order for churches that are serving the wider community, but not for a monastery. As Bernard writes “ those who hasten to kiss the image . . . wonder more at the beauty than the holiness they should be venerating”(Rosenwein. 5.20. pg. 299). The Benedictine Rule called for monks to live a solitary and modest life with a balance of work and prayer, and these behaviors were according to Bernard in direct contradiction with the Rule.

B)

Peter the Venerable responds to Bernard through his writing of Miracles and Statues, as well as responding to each point of criticism in a long letter. In Miracles, Peter responds to Bernard’s claims that the Cluniac order is neglecting its spiritual duties by emphasizing that the Cluniac order serves as “refuge for sinners” (Rosenwein. 5.21 pg. 301). According to Peter, the Cluniac order is known all over the world for its “severity of its dicsipine . . . and its complete monastic observance”(Rosenwein. 5.21. pg 301) Peter describes the monks as soldier of Christ and that in the daily war against the evils of the world, the Cluniac order is there to fight those evils off for the betteri

C)

Life of Antony emphasizes the idea of disciplining the body in order to save the soul. The idea that in order to enjoy the treasures of heaven one must let go of all earthly possessions and desires, just as the apostles left everything behind to follow Jesus. Antony chooses to live a life in poverty, and live as the apostles did. He is over and over again tempted by demons, but resists those temptations by punishing and enslaving his body. (Rosenwein. 1.9 pg. 31) In Life of St. Antony, Athanasius writes that there were times Antony “went two days, and often four days without eating.” (Rosenwein, 1.9. pg.31). Antony completely isolates himself from the world and only occupies himself with keeping his soul pure, which apparently works out great for him. These are all ideas that become repeated in the monastic way of life. The Catholic Church believed the apostles to be the first monks, and so monasteries adapted to those ideals with varying success. Both Bernard and Peter believed in the importance of monks isolating themselves from earthly life. The focus lies on taking care of the soul and that is accomplished by living in poverty and resisting temptation by mortifying the flesh.