Collegiate Churches

In a more detailed discussion of the "origin" of the Shroud of Turin yesterday I mentioned that the place where it was originally displayed was a collegiate church established by Geoffroi de Charny. A collegiate church was not attached to a college, but was called that because of the collegial nature of those who lived there.

Before the Catholic Church set up the system of parishes so that every geographical area had a church with a pastor, some benefactors would set up their own places where priests could live and minister to the surrounding population. Another benefit/motivation was for the priests to pray for the souls of the founder and his family.

This was not the same as a monastery, although they were often referred to in England as "minsters" which derives from the Latin monasterium. The canons were what we would now call parish priests, not monks with a vow of poverty. In fact, each resident canon would receive a salary for their needs.

The financial support for the collegiate church was often an endowment by a wealthy patron, but could also be donations. Charny's no doubt intended to rely on donations from pilgrims who came to see the cloth that wrapped the body of Christ, and the purchase of souvenirs like the pilgrim badge shown yesterday. A collegiate church could also provide a hospital or school which would generate revenue.

Collegiate churches needed a set of rules to maintain order and explain the roles of different members, and they found a template in the works of Bishop Chrodegang of Metz. Chrodegang was chancellor to Charles Martel and instrumental in a spiritual revival in the Kingdom of the Franks. In 755 he wrote a Regula Canonicorum, "Rule for Canons," based on the Rule of St. Benedict, not for a monastic community but for secular clergy. Chrodegang's rule was popular for a time, even appearing in Ireland (a rule attributed to Máel Ruain looks like it was based on Chrodegang's). By the time that Charny was founding his church, Chrodegang's rule was being abandoned in favor of rules first promoted by Augustine of Hippo.

Individual positions in a collegiate church could also be supported by a prebend, a gift of income from a specific source, such as a piece of property. For a more detailed explanation of prebends, come back tomorrow.

The Culdees

The Culdees were Christian ascetics in Ireland (later spreading to Scotland, Wales, and England). The name comes from Irish Céilí Dé, "Spouses of God." Some lived in monastic communities, some lived as hermits.

Máel Ruain was an abbot-bishop in Dublin. His real name is unknown; Máel Ruain was his monastic name, from Old Irish máel meaning "one who is tonsured" and Ruain meaning "of Rúadán," so he likely started at the monastery of St. Rúadán. Some credit him with bringing to the Culdees the same kind of organization that Chrodegang of Metz brought to the continent with his Rule.

Máel Ruain founded the monastery of Tallaght, a few miles south-west of Dublin. The Book of Leinster (compiled about 1160) includes a reference to the land at Tallaght being given to Ruain from the king in 774. It had round towers designed as bell towers that doubled as sites for relics he brought from the continent of Saints Peter and Paul, along with hair from the Virgin Mary. It became an important center of learning and produced two early martyrologies, one about Máel Ruain himself.

The rule at Tallaght was similar to the Rule of Chrodegang. A 1911 book, The Monastery of Tallaght, published by the Royal Irish Academy, presents information from historical documents about Tallaght and describes their shared asceticism thusly:

Not a drop of beer was drunk in Tallaght in Maelruain’s [sic] lifetime. When his monks used to go anywhere else, they used not to drink a drop of beer in Tir Cualann, whomsoever they might happen to meet. However, when they went a long distance, in that case they were allowed to drink. Nor a morsel of meat was eaten in Tallaght in his lifetime [unless] it were a deer or a wild swine. What meat there was [at Tallaght was served to] the guests.

Máel Ruain died in 792. The monastery survived viking attacks, but not the Norman Invasion. In the 12th century it was attached to the Archdiocese of Dublin. It went through a few changes of hands, but only one tower remains of the original structure. Today it is the site of St. Máelruain’s Church of Ireland, built in 1829.

While we're in Ireland, we should look at other records, such as the Book of Leinster...next time.

Chrodegang of Metz

First, some background.

In what is now eastern Belgium there was a territory called Hasbania. In French it is now referred to as Hesbaye. The Romans established a town here in the 1st century, which centuries later was settled into by Salian Franks. By the 8th century there was a Count of Hesbaye named Robert. (Robert's wife, Williswinda, founded Lorsch Abbey.) Robert had two sisters, Landrada, who married Sigramnus (who became the next count after Robert's death thanks to his marriage). The other sister, Rotrude, married Charles Martel. Sigramnus and Landrada had a son in the early 8th century, named Chrodegang (died 6 March 766), who was therefore a nephew of Charles Martel who was effectively king of the Franks.

After being educated at the cathedral school of Metz, he joined his uncle's court as referendary, then as chancellor, and finally prime minister. After 742 he is recorded as the Bishop of Metz and prime minister.

When Pope Stephen II came to France for help with the Lombards, Chrodegang was his escort. When Saint Boniface died, Stephen conferred on Chrodegang the pallium that made him an archbishop (although  he did not turn Metz into an archbishopric, so the title was honorary without increased administrative controls).

In 762 he fell ill, and at the first Council of Attigny he established listed the "League of Attigny" signed by the bishops and abbots present pro causa religionis et salute animarum ("for the sake of religion and the salvation of souls"). The intent was to support each other spiritually in case of death. Each signee pledged to sing 100 psalms and (if a priest) say 100 masses for the should of the departed.A bishop was only required to celebrate 30 masses, or to designate another to do so if the bishop were ill. Abbots (if they were not a bishop themselves) were to ask a bishop to say the 30 masses. Monks were to sing 100 psalms, but if they were also priests would say 100 masses.

Chrodegang was central to a spiritual revival in Carolingian culture that carried through Charlemagne's reign. He founded Gorze Abbey near Metz and St. Peter's Abbey on the Moselle River. He encouraged the Roman rite and musical chant in Metz, and introduced the "Rule of Chrodegang" to regulate the practices of canons and canonesses. Although canon life involved ministering to those in need rather than being cloistered, Chrodegang's rule urged them to embrace communal living with a communal dining hall.

Similar development among those following a religious life in Ireland can be seen taking place a generation later, and some think it is likely that Irish monks brought Chrodegang's ideas westward, altering the lifestyle of anchorites. Máel Ruain's rules for Culdees is evidence for this, which means I suppose that we should turn to Ireland next and explain. See you next time.

The Synods of Aachen

We are accustomed to a world of laws and regulations. Most social institutions have existed long enough that there are well-known expectations for the members of those institutions. History contains the origins of many new institutions—political, religious, social—that experienced great variety in their functions, leading to attempts to codify their actions.

For religion, this meant calling Synods. "Synod" is from Greek syn ("together"; think "synthesis") and odos (pronounced with an initial "h" sound; "road" or "journey"). A synod meant traveling along together, and was intended to make sure everyone was, let's say, synchronized.

The Synods of Aachen, held at the Carolingian palace complex of Aachen (pictured above), were an attempt to standardize certain practices for those following a religious life, of which there were two kinds: monastic and canonical. For the monastic, Emperor Louis the Pious (who called the synod in 816) gave to Benedict of Aniane the task of applying Benedictine rule (named for St. Benedict, not Benedict of Aniane) uniformly throughout the empire. Aniane had been mentioned here as a mentor of Theodulf.

There were difficulties in this task: the Benedictines had their own liturgical practices, but monasteries were under the rule of the local bishop, and many bishops preferred that everyone in their diocese adhere strictly to the Roman rite instead of the Benedictine variations. Aniane was flexible in allowing some deviations for the sake of good will.

Canons and canonesses lived a lifestyle that was monastic, but they were allowed to keep personal possessions. Chrodegang of Metz (died 766) had, in 755, established rules for the life of canons, known as the Rule of Chrodegang. It was founded on the Rule of St. Benedict, but recognized the different needs of those who lived a communal life but were working in the world to administer to spiritual needs of the faithful, instead of withdrawing from the world.

The Synod of Aachen incorporated much of Chrodegang's work. Canons were to celebrate the liturgy of the hours and general services and maintain a common dormitory and dining hall. Canons were overseen by a provost; canonesses were overseen by an abbess.

Another synod was held at Aachen in 817, building on the decisions of the year before. A further synod in 819 detailed the services owed by monasteries to the crown.

I was thinking a second reference to Benedict of Aniane meant he might need some more details, but Chrodegang had a more interesting life (not being a monk like Aniane, he "got out" more), so I'll tell you more about him tomorrow.