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The nuns make their own habits, which consist of a dress, a cincture, and a veil. Prayer, in common, occupies an important place in their life, being said in the chapel at stated hours and according to the prescribed forms, and comprising hymns, psalms, and readings. Certain prayers are simply recited while others, especially indicated, are chanted, but
Augustine enters into no minute details, and leaves it to the custom of the local diocese, although it is clear from his other writings that the community celebrates daily Eucharist with the local Church. Those sisters desiring to lead a more contemplative life are allowed to follow special devotions in private.
663:". Nevertheless, the Bishop of Hippo is considered to have been a "law-giver" and his letter was to be read weekly, that the nuns might guard against or repent of any infringement of it. He considered poverty the foundation of the monastic life but attached no less importance to fraternal charity, which consists in living in peace and concord. The superior, in particular, was recommended to practice this virtue (though not, of course, to the extreme of omitting to chastise the guilty). Augustine leaves her free to determine the nature and duration of the punishment imposed, in some cases it being her privilege even to expel nuns that have become incorrigible.
65:
759:, Archbishop of Arles, the great organiser of religious life in that section chose some of the most interesting articles of his rule for monks from St. Augustine, and in his rule for nuns quoted at length from Letter 211. Saints Augustine and Caesarius were animated by the same spirit which passed from the Archbishop of Arles to Saint Aurelian, one of his successors, and, like him, a monastic Iawgiver. Augustine's influence also extended to women's monasteries in
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of wealth and power. While in some cases this resulted in reforms aimed at restoring observance of the
Benedictine Rule to its original purity, trimming away later additions, there also developed groups of clerics (or 'canons') living in community in a more rigorously ascetic lifestyle than that followed by the Rule of Saint Benedict, following the set of ancient texts known as the 'Rule of Saint Augustine'. These clerics were widely known as
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meat. The sick and infirm are objects of the most tender care and solicitude, and certain concessions are made in favour of those who, before entering religion, led a life of luxury. During meals some instructive matter is to be read aloud to the nuns. Although the Rule of Saint
Augustine contains but a few precepts, it dwells at great length upon religious virtues and the ascetic life, this being characteristic of all primitive rules.
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emphasised such considerations as charity, poverty, obedience, detachment from the world, the apportionment of labour, the mutual duties of superiors and inferiors, fraternal charity, prayer in common, fasting and abstinence proportionate to the strength of the individual, care of the sick, silence, and reading during meals. This letter contains no such clear, minute prescriptions as are found in other
554:(necessity) to be heeded, even if it compromised a personal desire for contemplation and study. One of the elements of communal living was simplicity of lifestyle. Regarding the use of property or possessions, Augustine did not make a virtue of poverty, but of sharing. Augustine wrote frequently on prayer, but prescribed no specific method, system, or posture; although he highly endorsed the
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491:, detachment from the world, the apportionment of labour, the inferiors, fraternal charity, prayer in common, fasting and abstinence proportionate to the strength of the individual, care of the sick, silence and reading during meals. It came into use on a wide scale from the twelfth century onwards and continues to be employed today by many orders, including the
708:, he inculcates the necessity of labour, without, however, subjecting it to any rule, the gaining of one's livelihood rendering it indispensable. Monks of course, devoted to the ecclesiastical ministry observe, ipso facto, the precept of labour, from which observance the infirm are legitimately dispensed.
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are recommended only in proportion to the physical strength of the individual, and when the saint speaks of obligatory fasting he specifies that such as are unable to wait for the evening or ninth hour meal may eat at noon. The nuns partook of very frugal fare and, in all probability, abstained from
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In
Augustine's conception, the superior shares the duties of her office with certain members of her community, one of whom has charge of the sick, another of the cellar, another of the wardrobe, while still another is the guardian of the books which she is authorised to distribute among the sisters.
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In his sermons 355 and 356 the saint discourses on the monastic observance of the vow of poverty. Augustine sought to dispel suspicions harboured by the faithful of Hippo against the clergy leading a monastic life with him in his episcopal residence. Goods were held in common in conformity with the
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By the eleventh century, various monks felt that the Rule of Saint
Benedict (which had been the standard model for monastic life for the last five centuries) no longer satisfied the demands of a rapidly changing society, with its increasing urbanisation, growing literacy, and shifts in distribution
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wherein he proves by the authority of the Bible, the example of the
Apostles, and even the exigencies of life, that the monk is obliged to devote himself to serious labour. In several of his letters and sermons is found a useful complement to his teaching on the monastic life and duties it imposes.
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The influence of
Augustine, however, was nowhere stronger than in southern Gaul in the fifth and sixth centuries. Lérins and the monks of that school were familiar with Augustine's monastic writings, which, together with those of Cassianus, were the mine from which the principal elements of their
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that had been governed by his sister and in which his cousin and niece lived. Though he wrote chiefly to quiet troubles incident to the nomination of a new superior, Augustine took the opportunity to discuss some of the virtues and practices essential to religious life as he understood it: he
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For want of exact information we cannot say in which monasteries this was done, and whether they were numerous. Letter 211, which has thus become the Rule of Saint
Augustine, certainly constituted a part of the collections known under the general name of "Rules of the Fathers" and used by the
527:. He then sold his patrimony and gave the money to the poor. The only thing he kept was the estate, which he converted into a monastic foundation for himself and a group of friends with whom he shared a life of prayer. Later as bishop he invited his priests to share a community life with him.
813:, each of these two families claiming him exclusively as its own. It was not so much the establishing of an historical fact as the settling of a claim of precedence that caused the trouble, and as both sides could not in the right, the quarrel would have continued indefinitely had not the
782:) introduced into his work the entire text of the letter addressed to the nuns, having previously adapted it to a community of men by making slight modifications. This adaptation was surely made in other monasteries in the sixth or seventh centuries, and in his "Codex regularum" Saint
932:(in order to distinguish them from the traditional 'secular' canons who followed the older, Carolingian 'rule of Aachen'.), 'Augustinian canons', 'canons of St Augustine', 'Austin canons' or 'Black canons', Observance of this rule was approved for members of the clergy by the
802:, which may be considered the real constitutions of the canons Regular. For this influence we must await the foundation of the clerical or canonical communities established in the eleventh century for the effective counteracting of simony and clerical concubinage.
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Between 430 and 570 Augustine's rule was carried to Europe by monks and clergy fleeing the persecution of the
Vandals, and was used by small groups of hermit monks and nuns, as well as by diocesan priests living in cathedral communities with their bishop.
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founders of monasteries as a basis for the practices of the religious life. It does not seem to have been adopted by the regular communities of canons or of clerks which began to be organised in the eighth and ninth centuries. The rule given them by
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In Hippo, the members of his monastic house lived in community while yet keeping to their pastoral obligations. For
Augustine, 'the love of neighbour was simply another expression of the love of God." He saw the call to service in the church a
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The last is a treatise on eremitical life by Saint Ælred, Abbot of Rievaulx, England, who died in 1166. The two preceding rules are of unknown authorship. Letter 211 and Sermons 355 and 356 were written by Augustine.
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practice of the early Christians. This was called "the Apostolic Rule". At the same time, individuals do not receive precisely the same treatment in Augustine's Rule, since the needs of each person are different.
747:. His Letter 211 was read and re-read by Saint Benedict, who borrowed several important texts from it for insertion in his own rule. Saint Benedict's chapter on the labour of monks is inspired by the treatise
546:"were no longer productive" for the church or society. In response to this, "Augustine promoted poverty of spirit and continence of the heart while living in the milieu of a town such as Hippo."
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476:, written in about the year 400, is a brief document divided into eight chapters and serves as an outline for religious life lived in community. It is the oldest monastic rule in the
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798:(742-766), is almost entirely drawn from that of Saint Benedict, and no more decided traces of Augustinian influence are to be found in it than in the decisions of the
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was greatly disturbed by the conduct of monks who indulged in idleness under pretext of contemplation, and at his request St. Augustine published a treatise entitled
542:, Augustine observed contemporary criticisms of the methods of the Eastern hermits in the Egyptian desert. It was said that their extreme isolation and excessive
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But it was not always enough merely to adopt the teachings of Augustine and to quote him; the author of the regula Tarnatensis (an unknown monastery in the
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Augustine followed the monastic or religious life as it was known to his contemporaries, drafting rules for the monks and nuns of Roman Africa. Like
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959:. At the Fourth Lateran Council (1215) it was accepted as one of the approved rules of the church. It was then adopted by the
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971:. By the fifteenth century there were over 4500 houses in Europe following the rule. Over 150 communities follow it today.
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in 1216 when their order received papal recognition. It was also adopted by the Order of St Augustine in 1256, by the
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These, then, are the most important monastic prescriptions found in the rule of and writings of Saint Augustine.
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Several of his friends and disciples elevated to the episcopacy imitated his example, among them
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The religious life of the Bishop of Hippo was, for a long time, a matter of dispute between the
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De vitā et moribus clericorum suorum (On the Life and Practices of His Clergy)
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Saint Augustine wrote this letter in 423 to the nuns in a monastery at
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Canons embraced the Rule of St Augustine in 1113. In the year 1120,
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Bacchus, Francis Joseph. "St. Possidius." The Catholic Encyclopedia
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This article incorporates text from this source, which is in the
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Vol. 12. New York: Robert Appleton Company, 1911. 10 January 2020
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Authority and Asceticism from Augustine to Gregory the Great
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719:"De vitâ eremiticâ ad sororem liber" is a treatise on
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1161:'Augustinian Canons', in Richard P McBrien, ed,
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1059:
1026:
983:
938:
926:
911:
902:
892:
885:
878:
871:
859:
847:Please help
842:verification
839:
804:
794:, Bishop of
788:
780:Rhone valley
777:
753:
748:
742:
738:
723:life by St.
718:
710:
705:
700:
694:
685:
669:
665:
645:
636:
630:
623:
616:
609:
600:
560:
551:
548:
539:
529:
518:
509:Augustinians
501:Mercederians
482:
473:
471:
307:Neoplatonism
300:Augustinians
294:
229:Saint Monica
139:
125:Original sin
95:
53:
34:
727:, Abbot of
505:Norbertines
412:This box:
312:Pelagianism
254:Bonaventure
198:Enchiridion
193:Soliloquies
183:Confessions
1207:Categories
975:References
875:newspapers
721:eremitical
675:abstinence
642:Letter 211
552:necessitas
544:asceticism
536:eremitical
493:Dominicans
941:Victorine
657:Pachomius
571:Possidius
532:St. Basil
332:Jansenism
239:Possidius
905:May 2014
809:and the
773:Clermont
769:Besançon
765:Poitiers
729:Rievaulx
591:Carthage
525:Thagaste
497:Servites
224:Plotinus
152:Just war
74:a series
72:Part of
889:scholar
695:Bishop
671:Fasting
583:Evodius
567:Tagaste
563:Alypius
249:Aquinas
234:Ambrose
1137:, ed,
1121:
891:
884:
877:
870:
862:
587:Uzalis
575:Calama
556:psalms
507:, and
274:Newman
269:Jansen
264:Calvin
259:Luther
244:Anselm
50:Venice
896:JSTOR
882:books
725:Ælred
648:Hippo
626:; and
579:Cirta
521:Milan
170:Works
1119:ISBN
868:news
796:Metz
761:Gaul
673:and
472:The
432:edit
425:talk
418:view
851:by
585:at
573:at
565:at
48:in
1209::
1113:,
1068:^
1048:^
1010:^
994:^
775:.
633:".
612:";
593:.
581:,
569:,
558:.
511:.
503:,
499:,
495:,
480:.
76:on
1043:.
918:)
912:(
907:)
903:(
893:·
886:·
879:·
872:·
845:.
619:;
461:e
454:t
447:v
20:)
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