Synods of Aachen (816–819)
In the Synods of Aachen between 816 and 819, groundbreaking regulations were made for monastic life in the Frankish Empire . On the one hand, the Regula Benedicti was declared the general norm for communities of monks and nuns and, on the other hand, the monastic life was separated from that of the canons . Separate rules ( Institutiones Aquisgranenses ) were issued for the latter and for canons . Synods in 817, 818 and 819 completed the reforms. Among other things, the relationship between the ecclesiastical institutions and the king was clarified there.
prehistory
The monastic life played an important role in the spiritual and spiritual life of the Frankish Empire. The communities had important roles in church life. But they were also important for the economic and intellectual integration of new territories, such as Saxony , into the empire. Some monasteries were also closely associated with the ruling house.
The communities, however, were not organized uniformly. In the centuries before, mixing rules ( regula mixta ) dominated. Even in the Montecassino Abbey , such a rule of mixing was introduced after the re-establishment in the 8th century. In the Frankish empire, the Benedictine Rule was not infrequently mixed up with that of Columbans . In addition, communities of canons and canons developed alongside the monk and nun communities. There were also mixtures between the two basic types of communities.
Charlemagne began to regulate monastic life with the Admonitio generalis of 789. Among other things, it was determined that observance of the Rule of Benedict should be central to the communities. The resolutions of a synod in Aachen in 802 followed on from this. Visitations of the communities followed. A court day in the second half of the year stipulated that the Regula Benedicti should be the only binding way of life in the future. However, there were still numerous monasteries with different rules.
course
Ludwig the Pious commissioned Benedict von Aniane to promote the enforcement of the Benedictine rules in the empire soon after he came to power. The emperor called a synod of the empire in Aachen for August 816. The main themes were the reform of monastic life and the regulation of the life of the canons. The Synod was probably preceded by intensive preparations. There was apparently a list of the subjects to be treated, which had been compiled by Benedict von Aniane.
According to the imperial chapter , in which the results were published, the negotiations took place in the Aachen royal palace . After that, abbots and monks took part. In fact, the emperor was also present in person. He even intervened in the debates. Bishops and worldly greats also took part. There is no list of participants. Among the participants were Hetti from Trier and Adalhoh from Strasbourg. Probably was Hildebold as Erzkaplan present. Magnus of Sens and Agobard of Lyons left the meeting early. Among the abbots were Ando von Stablo-Malmedy in Aachen. Helysachar von St. Maximin was probably also present in Trier, as he was also head of the imperial chancellery. Also Ratgar of Fulda was probably going to was very well informed in this abbey on the results.
Monastic way of life
There are few indications of the course of the Synod. A central point was the orientation of monastic life to the Regula Benedicti. As important as the role of Benedict von Aniane was, he was not always able to assert himself with his position. A point of contention was the intended implementation of liturgical practice based on the example of Benedict of Nursia in the monasteries. The bishops, who did not want to tolerate any deviation from the Roman liturgy, turned against this. Eventually a compromise was reached on this matter. There were also arguments about the treatment of novices' property. Should these be given to the monastery or returned to the family? There were also discussions on other detailed questions.
In essence, however, Benedict von Aniane played a decisive role. He explained the Regula Benedicti to the participants, clarified doubts and rejected errors in the interpretation. He approved of everything that was agreed with the rule. He ensured that the Benedictine rule became the general norm for monastic life in the Frankish Empire. The resolutions made in Aachen deviate from the original rule in some points. These were mostly traditions that had been consolidated in the previous centuries. Even Benedict von Aniane did not dare to break radically with tradition and so some foreign elements were retained. Benedict von Aniane tried to get as close as possible to the original rule with the provisions he enforced.
Overall, the implementation of the Rule of Benedict was a significant step. This is partly seen as the actual beginning of the Benedictine order. All the founding of orders in the following centuries were based in principle on this rule. Only the rules of the mendicant orders of the 13th century were no longer based on this.
Canons and canonesses
Another important aspect was the mutual demarcation of monks and canons in order to end the mixing of both forms of life, which had begun in the 8th century. There have been approaches for this for a long time, but they have not had any resounding success. In the Metz area, the Chrodegangs rule anticipated standardization. In Aachen, Ludwig the Pious demanded that the norms for the coexistence of canons should be collected from the old writings. Some bishops were not convinced of the necessity, but such a collection was made, which was decided by the assembly. A rule for canons ( Institutio canonicorum ) and one for canons ( Institutio sanctimonitalium ) were adopted.
The canons should celebrate joint services with choir prayer and maintain a community life in a closed area. There should be a shared bedroom and dining room. In contrast to the monks and nuns, the canons were allowed to own personal property, even if the ideal of personal poverty applied to them. In particular, they did not take lifelong vows . At the head of the communities of canons should be provosts. In many respects the life of the canonesses was regulated in a similar way. Their communities were led by abbesses.
The way of life of the monastery was actually only established in 816 and 817. In practice, it was often unclear in the following two centuries whether it was a women's monastery or a nunnery.
Conclusion and publication
In view of the numerous areas of monastic life to be regulated, the deliberations were not easy and they lasted for a long time until the participants had summarized their decisions in 36 canons and could submit them to the emperor for confirmation. This was published in a chapter of August 23, 816 and thus made binding for the empire. In addition, various participants published partial results before the final adoption. The enforcement and the control of the implementation took place in the course of the following year by royal messengers and by church representatives. The archbishops in particular were involved.
Synods 817-819
The synod of 817 followed on from the deliberations of the previous year. A capitulare monasticum was resolved on July 10th, which also contains the resolutions of the previous year. At the turn of the years 818 and 819 another synod took place in Aachen. This brought the monastic reforms to a conclusion. A Reichstag was held at the same time. Among other things, the relationship between ruler and church was clarified. Monasteries and dioceses were given the right to vote, but the king had the right of consensus and appointment. He was allowed to continue to appoint heads of canons. The services of the church institutions for the empire were also laid down.
Overall, the regulations meant an end to the diversity of earlier ways of life in favor of uniform standards. Uniform structures meant a strengthening of the imperial church. This was one aspect of maintaining imperial unity.
See also
Individual evidence
- ^ Gudrun Gleba: Monasteries and orders in the Middle Ages. Darmstadt, 2008 pp. 66–68
- ↑ Pin In. Real Theological Encyclopedia. Vol. 32 Berlin, New York, 2001 pp. 160f.
- ↑ Germany I. In: Theologische Realenzyklopädie. Vol. 8 Berlin, New York, 1993 p. 570
literature
- Josef Semmler: The resolutions of the Aachen Council in 816. In: Journal for Church History 1963, pp. 15–82
- Georg Schwaiger: monasticism, orders, monasteries. From the beginning to the present. Munich, 1993 p. 93 p. 136f.
- Gert Melville: The world of the medieval monasteries: history and ways of life. Munich, 2012
- Roman Deutinger: Historical Sources of the German Middle Ages. Councils and Synods 742–1002. Version, 2008 digital version (PDF; 974 kB)