Realities of Reformist Leadership in Early Eleventh-Century Flanders: The Case of Leduin, Abbot of Saint-Vaast
The reform movement of the later tenth and early eleventh centuries distinguishes itself from other such episodes in monastic history not so much by its impact on the existence of ecclesiastical communities throughout western Europe as by its diversity. Whereas Cluny, Gorze, and the movements initia...
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| Language: | English |
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Cambridge University Press
2010
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Traditio
Year: 2010, Volume: 65, Pages: 47-74 |
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| 520 | |a The reform movement of the later tenth and early eleventh centuries distinguishes itself from other such episodes in monastic history not so much by its impact on the existence of ecclesiastical communities throughout western Europe as by its diversity. Whereas Cluny, Gorze, and the movements initiated or inspired by William of Volpiano, Romuald of Camaldoli, Johannes of Vallombrosa, and Peter Damian have rightly attracted the most interest from scholars, there existed a number of regional movements led by individuals with a reformist agenda, carried out with as much determination, and with results as significant as their international counterparts. One such example is that of the so-called Lotharingian reforms initiated by Richard, abbot of Saint-Vanne (d. 1046), which, over the course of the first half of the eleventh century, spread across large parts of the archbishoprics of Reims, Metz, and Cologne. The exact nature of the movement has long been a subject of debate, with Kassius Hallinger proposing controversially to designate it as a Mischobservanz, or mixed observance, based primarily on the customs observed at Cluny and Gorze. The current consensus, however, seems to be that the “Richardian” understanding of monastic life was indeed original and that, like other movements of its time, it originated in a genuine reflection on ways to return to a more authentic experience of the vita regularis. To achieve this goal, Richard and his principal collaborator Poppo, abbot of Stavelot (d. 1048), introduced groups of monks and former canons to their interpretation of the Rule of Saint Benedict, fostered the creation of collective identities around the figure of patron saints, intervened in the production of scriptoria and the creation of libraries, rationalized the monastic economy, and generally attempted to create a more favorable legal and political situation for the communities coming under their care. | ||
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