Thursday Of The Second Week In Lent. Lenten Station At Basilica Santa Maria-In-Trastevere (Saint Mary’s-Beyond-The-Tiber).

Text from The Saint Andrew Daily Missal,
unless otherwise stated.

Thursday of The Second Week in Lent.

Station at Saint Mary's-Beyond-The-Tiber.

Indulgence of 10 Years and 10 Quarantines.

Violet Vestments.

Basilica of Santa Maria-in-Trastevere, Rome.

Photo: July 2008.

Source: Own work.

Author: Jensens

(Wikimedia Commons)

Today's Station takes place in a Basilica erected shortly after The Peace of Constantine, by Pope Saint Julius I, and which is one of the first Churches in Rome Dedicated to The Mother of God. Mary is represented seated among The Wise Virgins, who hold their lamps. This is an allusion to the spring of oil, which gushed out at this spot shortly before The Birth of Him Whom she had the happiness of carrying in her arms, and Who is called Christ, or, The Anointed of The Lord. This was one of the twenty-five Parishes of 5th-Century A.D. Rome.

Jeremias speaks to us in the Epistle of two men, one of whom put his trust in himself and the other in God. The first dries up like the heather in the desert, and the second bears the abundant fruits of his good works.

In like manner, says the Parable in the Gospel, there were two men, one of whom enjoyed life instead of doing Penance and the other suffered. The first went to Hell, whilst the second was carried by The Angels into Abraham's bosom.

This is a symbol of Israel, who rejected Christ and was cast out, whilst the Gentiles, through Baptism and Penance, enter into The Kingdom of God.

Let us implore The Lord to grant us, by His Grace, perseverance in Prayer and Fasting, in order that we may be delivered from the enemies both of Soul and body (Collect).

Mass: Deus, in adjutórium.
Preface: Of Lent.

The Apse,

Basilica of Santa Maria-in-Trastevere, Rome, Italy.

Photo: April 2007.

Source: Own work.

Author: Goldmund100

(Wikimedia Commons)

The following Text is from Wikipedia.

The Basilica of Our Lady-in-Trastevere (Italian: Basilica di Santa Maria-in-Trastevere) is a Titular Minor Basilica, one of the oldest Churches of Rome, perhaps the first in which Mass was openly Celebrated. The basic Floor Plan and wall structure of the Church date back to 340 A.D. The first Sanctuary was built between 221 A.D. and 227 A.D. by Pope Calixtus I and Pope Julius I.

The Inscription on The Episcopal Throne states that it is the first Church Dedicated to Mary, Mother of Jesus, although some claim that privilege belongs to The Basilica di Santa Maria Maggiore. In its Founding, it is certainly one of the oldest Churches in the City.

A Christian House-Church was founded here, about 220 A.D., by Pope Saint Callixtus I (217 A.D. - 222 A.D.) on the site of the Taberna Meritoria, an asylum for retired soldiers. The area was given over to Christian use by Emperor Alexander Severus, when he settled a dispute between the Christians and tavern-keepers, saying, according to The Liber Pontificalis: "I prefer that it should belong to those who honour God, whatever be their form of worship."

In 340 A.D., Pope Julius I (337 A.D. - 352 A.D.) rebuilt the Titulus Callixti on a larger scale, and it became the Titulus Iulii, commemorating his Patronage. It was one of the original twenty-five Parishes in Rome.

The Altemps Chapel,

Basilica of Santa Maria-in-Trastevere, Rome.

Photo: October 2005.

Picture taken by User:Torvindus

(Wikimedia Commons)

It underwent two Restorations in the 5th- and 8th-Centuries A.D.. In 1140-1143, the Church was re-erected on its old Foundations, under Pope Innocent II. He razed the Church to the ground, along with the recently-completed tomb of his former rival, Pope Anacletus II, and arranged for his own burial on the spot formerly occupied by that tomb.

The richly-carved Ionic Capitals, re-used along its Nave, were taken either from the ruins of The Baths of Caracalla or the nearby Temple of Isis on The Janiculum. When scholarship during the 19th-Century identified the faces in their carved decoration as Isis, Serapis and Harpocrates, a Restoration under Pope Pius IX, in 1870, hammered off the offending depictions.

The predecessor of the present Church was probably built in the Early-4th-Century A.D., although that Church was the successor to one of the Tituli, those Early-Christian Basilicas that were ascribed to a Patron and perhaps literally inscribed with his name. The remains of Pope Callixtus I (☩ 222 A.D.) are preserved under The High Altar.

Pope Pius IV promulgating The Bull "Benedictus Deus".

Artist: Pasquale Cati. Fresco (1588).

The Altemps Chapel, Santa Maria-in-Trastevere, Rome.

Photo: June 2004.

Source: Own work.

Author: Torvindus

(Wikimedia Commons

Inside the Church, are a number of Late-13th-Century mosaics by Pietro Cavallini, on the subject of The Life of The Virgin (1291), centreing on a "Coronation of The Virgin" in the Apse. Domenichino's Octagonal Ceiling Painting, "Assumption of The Virgin" (1617) fits in the Coffered Ceiling that he designed.

The fifth Chapel, to the Left, is the Avila Chapel, designed by Antonio Gherardi. This, and his Chapel of Santa Cecilia in San Carlo ai Catinari, are two of the most architecturally-inventive Chapels of the Late-17th-Century in Rome. The Lower Order of the Chapel is fairly dark and employs Borromini-like forms. In the Dome, there is an opening, or oculus, from which four Putti emerge to carry a Central Tempietto, all of which frames a light-filled Chamber above, illuminated by windows not visible from below.

The Avila Chapel (designed by Antonio Gherardi),

Basilica di Santa Maria-in-Trastevere, Rome.

Photo: October 2005.

Picture taken by Torvindus

(Wikimedia Commons)

The Church keeps a Relic of Saint Apollonia (her head, as well as a portion of The Holy Sponge). Among those buried in the Church are the Relics of Pope Callixtus I, Pope Innocent II, Anti-Pope Anacletus II, Cardinal Philippe d'Alençon and Cardinal Lorenzo Campeggio.

The Romanesque Campanile is from the 12th-Century. Near the top, a Niche protects a mosaic of The Madonna and Child.

The mosaics on the façade are probably from the 12th-Century. They depict The Madonna enthroned and suckling The Child, flanked by ten women holding lamps. This image on the façade, showing Mary nursing Jesus, is an early example of a popular Late-Mediaeval and Renaissance type of image of The Virgin. The motif itself originated much earlier, with significant 7th-Century A.D. Coptic examples at Wadi Natrun, in Egypt.

The façade of the Church was restored by Carlo Fontana, in 1702, who replaced the ancient Porch with a sloping tiled Roof. The Octagonal Fountain, in the Piazza in front of the Church (Piazza di Santa Maria-in-Trastevere), which already appears in a map of 1472, was also restored by Carlo Fontana.

English: The Ceiling of The Basilica of Our Lady's-in-Trastevere, Rome.

Italiano: Basilica di Santa Maria in Trastevere, Roma (soffitto, un particolare).

Polski: Bazylika Najświętszej Maryi Panny na Zatybrzu

w Rzymie (fragment kasetonowego sufitu).

Photo: September 2010.

Source: Own work.

Author: Fczarnowski

(Wikimedia Commons)

Ancient sources maintain the Titulus Santa Mariæ was established by Pope Alexander I around 112 A.D. Later Traditions give the names of the early Patrons of the Tituli and have retrospectively assigned them the Title of Cardinal: thus, at that time, the Cardinal-Patron of this Basilica, these Traditions assert, would have been Saint Calepodius. Pope Calixtus I confirmed the Titulus in 221 A.D. To honour him, it was changed into Ss. Callisti et Iuliani; it was re-named S. Mariæ Trans Tiberim (Saint Mary's-Beyond-The-Tiber) by Pope Innocent II.

By the 12th-Century, Cardinal Deacons, as well as the Presbyters, had long been dispensed from personal service at the Tituli. Among the past Cardinal Priests holding the honorary Titulus of Santa Maria-in-Trastevere, have been the Cardinal Duke of York (whose Coat-of-Arms, topped by a Crown, rather than a Galero (Red Hat), is visible over the Screen to the Right of The Altar), James Gibbons and Pope Leo XII. Józef Glemp was the Cardinal Priest of the Titulus S. Mariae Trans Tiberim, until his death in January 2013. He has been succeeded by Carlos Osoro Sierra (born 16 May 1945), who is a Spanish Roman Catholic Prelate who has served as Archbishop of Madrid since 2014 and been a Cardinal since 2016.

Wednesday Of The Second Week In Lent. The Lenten Station Is At The Basilica Of Santa Cecilia-In-Trastevere.

Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Wednesday of The Second Week in Lent.

Station at Saint Cecilia's.

Indulgence of 10 Years and 10 Quarantines.

Violet Vestments.

Santa Cecilia-in-Trastevere, Rome.

Photo: 19 May 2007 (original upload date).

Source: Originally from en.wikipedia; description page is/was HERE

Author: Original uploader was Dreamword at en.wikipedia

(Wikimedia Commons)

The Martyrdom of Saint Cecilia,

by Stefano Maderno (1575 - 1636),

Church of Saint Cecilia, Rome.

One of the most famous examples of Baroque sculpture.

Photo: January 2005.

Source: Flickr

Author: Sébastien Bertrand from Paris, France

Reviewer: Andre Engels

(Wikimedia Commons)

The Lenten Station is at the Sanctuary where the body of the illustrious Roman Virgin, Saint Cecilia, rests. It was there she lived and died a Martyr. In the 5th-Century A.D., this Church was mentioned as one of the most celebrated Parochial or Titular Churches of Rome. It is situated in Trastevere. It was customary to read, in this Church, the Gospel in which Jesus tells a woman it is necessary to drink His Chalice, if one is to participate in His Glory.

We read, at the Epistle, The Prayer of Mardochai, in favour of the Jewish people, whom the impious Aman had determined to destroy. He implored The Lord to turn their sadness into joy. The Christian people, in the same way, are mourning in their Lenten Penance and are looking forward to The Holy Paschal Joys. But, to deserve them, as the Gospel tells us, we must first drink The Chalice of The One Who came to shed His Blood to Redeem us, and Who will make us sharers in His Resurrection, if we die to our sins.

Let us abstain from the food which sustains our bodies, and from the vices which poison our Souls (Collect).

Mass: Ne derelínquas me.

Preface: Of Lent.

Basilica di Santa Cecilia-in-Trastevere.

Photo: January 2006.

Source: Own work.

Author: MarkusMark

(Wikimedia Commons)

The Ciborium, Church of Santa Cecilia-in-Trastevere, Rome.

Attributed to Arnolfo di Cambio.

Photo: June 2012.

Source: Own work.

Author: Ktulu

(Wikimedia Commons)

The Crypt Chapel of Santa Cecilia.

Photo: December 2006.

Source: Porkister

Author: Claudiu Georgescu.

(Wikimedia Commons)

The following Text is from Wikipedia - the free encyclopædia,

unless stated otherwise.

The first Church on this site was founded probably in the 3rd-Century A.D., by Pope Urban I; it was devoted to the Roman Martyr, Cecilia, Martyred, it is said, under Marcus Aurelius Severus Alexander.

By the Late-5th-Century A.D., at The Synod of 499 A.D. of Pope Symmachus, the Church is indicated with the Titulus Ceciliae. Tradition holds that the Church was built over the house of the Saint.

The Baptistry associated with this Church, together with the remains of a Roman house of The Early Empire, was found during excavations under the Chapel of The Relics. On 22 November, 545 A.D., Pope Vigilius was Celebrating the Saint in the Church, when the Emissary of Empress Theodora, Antemi Scribone, captured him.

Pope Paschal I rebuilt the Church in 822 A.D., and moved here the Relics of Saint Cecilia from the Catacombs of Saint Calixtus. More Restorations followed in the 18th-Century.

The Crypt of Santa Cecilia-in-Trastevere.

Photo: 2005-06-01.

Photographer: tieseb

Original Source: Flickr.com

Original Photo: [1]

(Wikimedia Commons)

With the death of Carlo Maria Martini, in 2012, there is currently no Cardinal Priest assigned to the Titulus S. Cæciliæ. Among the previous Titulars are Pope Stephen III, Adam Easton, Thomas Wolsey and Giuseppe Maria Doria Pamphili.

Among the artefacts remaining, from the 13th-Century, are a mural painting, depicting The Final Judgement (1289-1293), by Pietro Cavallini, in The Choir of The Monks, and the Ciborium (1293) in the Presbytery, by Arnolfo di Cambio. The Gothic Ciborium is surrounded by four Marble Columns, White and Black, decorated with statuettes of Angels, Saints, Prophets, and Evangelists. The Apse has remains of 9th-Century A.D. mosaics, depicting The Redeemer with Saints Paul, Cecilia, Pope Paschal I, Peter, Valerian, and Agatha.

English: Santa Cecilia-in-Trastevere.

Italiano: Roma, Santa Cecilia-in-Trastevere:

Interno verso l'ingresso e coretti delle monache in luogo dell'organo.

Photo: December 2006.

User: Lalupa

(Wikimedia Commons)

Among the most remarkable works, is the graphic Altar sculpture of Saint Cecilia (1600) by the Late-Renaissance sculptor, Stefano Maderno. The pavement in front of the statue encloses a marble slab, with Maderno's sworn statement that he has recorded the body as he saw it when the tomb was opened in 1599.

The statue depicts the three axe strokes described in the 5th-Century A.D. account of her Martyrdom. It also is meant to underscore the incorruptibility of her body (an attribute of some Saints), which miraculously still had congealed blood, after Centuries.

The Crypt is also noteworthy, decorated in the Cosmatesque Style, containing the Relics of Saint Cecilia and her husband, Saint Valerian.

Cluny Abbey.

English: The Coat-of-Arms of Cluny Abbey.

“Gules, two Keys In Saltire, the Wards upwards and outwards,

Or. Overall, a Sword In Pale, Argent”.

Français: De gueules, à deux clefs d'or en sautoir, traversées d'une épée en pal, à lame d'argent, la poignée d'or en pointe N.B. Certaines sources

donnent les clefs affrontées et non adossées.

Blazon reference:

English: Brian Timmas

Français: Fédération des Sites Clunisiens

Source Own work.

(Wikimedia Commons)

English: Abbey of Cluny, by Marc Tobias Wenzel, licensed under GFDL.

Deutsch: Ostflügel und Turm der Abtei von Cluny (Frankreich).

Private Aufnahme von einer Bekannten von Marc Tobias Wenzel.

Freigegeben unter GNUFDL.

This File: 16 March 2010.

User: Liesel

(Wikimedia Commons)

Text is from Wikipedia, the free encyclopædia.

Cluny Abbey is a Benedictine Monastery, in Cluny, Saône-et-Loire, France. It was built in The Romanesque Style, with three Churches built in succession from the 10th-Century to the Early-12th-Century.

Cluny was founded by William I, Duke of Aquitaine in 910 A.D. He nominated Berno as the first Abbot of Cluny, subject only to Pope Sergius III. The Abbey was notable for its stricter adherence to The Rule of Saint Benedict and the place where The Benedictine Order was Formed, whereby Cluny became acknowledged as the leader of Western Monasticism. The establishment of The Benedictine Order was a key-stone to the stability of European Society that was achieved in the 11th-Century. In 1790, during The French Revolution, the Abbey was Sacked and mostly destroyed. Only a small part of the original remains.

Dating around 1334, the Abbots of Cluny had a Town House in Paris known as The Hôtel de Cluny, what is now a Public Museum since 1833. Apart from the name, it no longer possesses anything originally connected with Cluny.

In 910 A.D., William I, Duke of Aquitaine “The Pious”, and Count of Auvergne, Founded The Benedictine Abbey of Cluny on a modest scale, as The Mother House of The Congregation of Cluny. In donating his Hunting Preserve in The Forests of Burgundy, William released The Cluny Abbey from all future obligation to him and his family, other than Prayer.

Abbey of Cluny.

Cathedral (reconstruction).

Date: 1887-1901.

English: This image is taken from Georg Dehio/Gustav von Bezold: Kirchliche Baukunst des Abendlandes. Stuttgart: Verlag der Cotta'schen Buchhandlung 1887-1901, Plate No. 212. Due to its age, it is to be used with care. It may not reflect the latest knowledge or the current state of the depicted structure.

Deutsch: Diese Abbildung stammt aus Georg Dehio/Gustav von Bezold: Kirchliche Baukunst des Abendlandes. Stuttgart: Verlag der Cotta'schen Buchhandlung 1887-1901, Tafel 212. Aufgrund ihres Alters ist sie mit Vorsicht zu benutzen. Sie entspricht nicht notwendigerweise dem neuesten Wissensstand oder dem aktuellen Zustand des abgebildeten Gebäudes. 

Author: Georg Dehio/Gustav von Bezold

(Wikimedia Commons)

Contemporary Patrons normally retained a proprietary interest and expected to install their kinsmen as Abbots. William appears to have made this arrangement with Berno, the first Abbot, to free the new Monastery from such Secular entanglements and initiate The Cluniac Reforms.

The Abbots of Cluny were Statesmen on the International Stage, and the Monastery of Cluny was considered the grandest, most prestigious, and best-endowed, Monastic Institution in Europe. The height of Cluniac influence was from the second half of the 10th-Century through to the Early-12th-Century. The first female members were admitted to The Order during the 11th-Century.

The Monastery of Cluny differed in three ways from other Benedictine Houses and Confederations:

1. Organisational structure;

2. Prohibition on holding land by Feudal Service;

3. Execution of The Liturgy as its main form of work.

While most Benedictine Monasteries remained autonomous and associated with each other only informally, Cluny created a large, Federated Order, in which the administrators of Subsidiary Houses served as Deputies of the Abbot of Cluny, and answered to him.

Cluny Abbey.

The Most Significant Monastery Of The Mediæval World.

Available on YouTube at

YOU TUBE

The Cluniac Houses, being directly under the supervision of the Abbot of Cluny, the autocrat of The Order, were styled Priories, not “Abbeys”. The Priors, or Chiefs of Priories, met at Cluny once a year to deal with administrative issues and to make reports. Many other Benedictine Houses, even those of earlier Formation, came to regard Cluny as their guide.

When, in 1016, Pope Benedict VIII decreed that The Privileges of Cluny be extended to Subordinate Houses, there was further incentive for Benedictine Communities to insinuate themselves into The Cluniac Order.

Partly, due to The Order's opulence, The Cluniac Nunneries were not seen as being particularly cost-effective. The Order did not have an interest in Founding many new Houses for women.

The customs of Cluny represented a shift from the earlier ideal of a Benedictine Monastery as an agriculturally self-sufficient unit. This was similar to the contemporary Villa of the more Romanised parts of Europe and The Manor of the more feudal parts, in which each member did physical labour, as well as offering Prayer.

Cluny Abbey.

Available on YouTube at

YOU TUBE

In 817 A.D., Saint Benedict of Aniane, “The Second Benedict”, developed Monastic Constitutions, at the urging of King Louis the Pious, to govern all The Carolingian Monasteries. He acknowledged that “The Black Monks” no longer supported themselves by physical labour. Cluny's agreement to offer Perpetual Prayer (Laus Perennis (literally “Perpetual Praise”)) meant that it had increased a specialisation in roles.

As perhaps the wealthiest Monastic House of The Western World, Cluny hired managers and workers to do the labour of Monks that other Orders insisted on. The Monks, at Cluny, devoted themselves to almost Constant Prayer, thus elevating their position into a profession.

English: The Monastery of Cluny, France - Entrance to the Abbey.

Deutsch: Das Kloster von Cluny - Eingang zur Abtei.

Engraving: Unknown date.

Photo: 1926-1933.

Source: Fritz-Milkau-Dia-Sammlung, erstellt in der Photographischen

Werkstatt der Preußischen Staatsbibliothek von 1926-1933.

Author: Émile Sagot (1805–1888).

(Wikimedia Commons)

Despite the Monastic ideal of a frugal life, the Abbey in Cluny commissioned Candelabras of Solid Silver, and Gold Chalices, made with Precious Gems, for use at the Abbey Masses. Instead of being limited to the Traditional fare of broth and porridge, the Monks ate very well, enjoying roasted chickens (a luxury in France) and wines from their vineyards, and cheeses made by their employees. The Monks wore the finest Linen Habits, and Silk Vestments at Mass. Artefacts, exemplifying the wealth of Cluny Abbey, are today on display at The Musée de Cluny in Paris.

Cluniac Houses in Britain.

All of the English and Scottish Cluniac Houses, which were larger than Cells, were known as Priories, symbolising their subordination to Cluny. Cluny's influence spread into The British Isles in the 11th-Century, first at Lewes, and, then, elsewhere. The Head of their Order was the Abbot at Cluny. All English and Scottish Cluniacs were bound to travel to France, to Cluny, to consult, or be consulted, unless the Abbot chose to come to Britain, which he did five times in the 13th-Century, and only twice in the 14th-Century.

Cluny Abbey.

Available on YouTube at

YOU TUBE

At Cluny, the central activity was The Liturgy: It was extensive and beautifully presented in inspiring surroundings, reflecting the new personally-felt wave of piety of the 11th-Century. Monastic intercession was believed indispensable to achieving a State of Grace, and Lay Rulers competed to be remembered in Cluny's endless Prayers; this inspired the endowments in Land and Benefices that made other Arts possible.

The fast-growing Community at Cluny required buildings on a large scale. The examples at Cluny profoundly affected architectural practice in Western Europe from the 10th-Century to the 12th-Century. The three successive Churches are conventionally called Cluny I, Cluny II, and Cluny III. In building the third, and final Church, at Cluny, the Monastery constructed what was the largest building in Europe before the 16th-Century, when Saint Peter's Basilica, Rome, was rebuilt. The construction of Cluny II, circa 955 A.D. - 981 A.D., begun after the destructive Hungarian raids of 953 A.D., led the tendency for Burgundian Churches to be Stone-Vaulted.

The building campaign was financed by the Annual Census established by King Ferdinand I of León, Ruler of a united León-Castile, some time between 1053 and 1065 (Alfonso VI re-established it in 1077, and confirmed it in 1090.) Ferdinand fixed the sum at 1,000 Golden Aurei, an amount which Alfonso VI doubled in 1090. This was the biggest annuity that The Order ever received from King or Layman, and it was never surpassed.

King Henry I of England's Annual Grant, from 1131, of 100 Marks of Silver, not Gold, seemed little by comparison. The Alfonsine Census enabled Abbot Hugh (☩ 1109) to undertake construction of the huge third Abbey Church. When payments in The Islamic Gold Coin later lapsed, The Cluniac Order suffered a financial crisis that crippled them during the Abbacies of Pons of Melgueil (1109 – 1125) and Peter the Venerable (1122 – 1156). The Spanish wealth donated to Cluny publicised the rise of the Spanish Christians, and drew Central Spain, for the first time, into the larger European orbit.

The Cluny Library was one of the richest and most important in France and Europe. It was a storehouse of numerous very valuable Manuscripts. During the Religious conflicts of 1562, The Huguenots Sacked the Abbey, destroying or dispersing many of the Manuscripts. Of those that were left, some were burned in 1790 by a rioting mob related to the excesses of The French Revolution. Others still were stored away in the Cluny Town Hall.

The French Government worked to relocate such treasures, including those that ended up in private hands. They are now held by The Bibliothèque nationale de France at Paris. The British Museum holds some sixty or so Charters originating from Cluny.

Model of the former Cluny Abbey

(Cluny III).

Photo: 15 August 2013.

Source: Own work.

Author: Hannes72

(Wikimedia Commons)

The Consecration of Cluny III by Pope Urban II,

12th-Century (Bibliothèque Nationale de France).

Author: Odon de Cluny.

(Wikimedia Commons)

In the fragmented and localised Europe of the 10th-Century and 11th-Century, The Cluniac network extended its reforming influence far. Free of Lay and Episcopal interference, responsible only to The Papacy, which was in a state of weakness and disorder with rival Popes supported by competing Nobles, Cluniac spirit was felt revitalising The Norman Church, re-organising The Royal French Monastery, at Fleury, and inspiring Saint Dunstan, in England.

There were no official English Cluniac priories until that of Lewes in Sussex, founded by the Anglo-Norman earl William de Warenne c 1077. The best-preserved Cluniac houses in England are Castle Acre Priory, Norfolk, and Much Wenlock Priory, Shropshire. It is thought that there were only three Cluniac nunneries in England, one of them being Delapré Abbey at Northampton.

Until the Reign of King Henry VI, all Cluniac Houses in England were French, governed by French Priors and directly controlled from Cluny. Henry's Act of raising the English Priories to Independent Abbeys was a Political gesture, a mark of England's nascent National consciousness.

The Early-Cluniac Establishments had offered refuges from a disordered World, but, by the Late-11th- Century, Cluniac piety permeated Society. This is the period that achieved the final Christianisation of the heartland of Europe.

Pope Callixtus II

was Elected at The Papal Election, 1119, at Cluny Abbey.

From: The “Liber ad honorem Augusti” of Petrus of Ebulo, 1196.

This File: 3 September 2005.

User: GDK

(Wikimedia Commons)

Well-born and educated, Cluniac Priors worked eagerly with local Royal and aristocratic Patrons of their Houses, filled responsible positions in their Chanceries and were appointed to Bishoprics. Cluny spread the custom of Veneration of The King as Patron and support of The Church, and, in turn, the conduct of 11th-Century Kings, and their Spiritual outlook, appeared to undergo a change.

In England, Edward the Confessor was later Canonised. In Germany, the penetration of Cluniac ideals was effected in concert with Henry III of The Salian dynasty, who had married a daughter of The Duke of Aquitaine. Henry was infused with a sense of his Sacramental role as a delegate of Christ in The Temporal sphere. He had a Spiritual and intellectual grounding for his leadership of The German Church, which culminated in the Pontificate of his kinsman, Pope Leo IX. The new pious outlook of Lay Leaders enabled the enforcement of The Truce of God Movement to curb aristocratic violence.

Within his Order, the Abbot of Cluny was free to assign any Monk to any House; he created a fluid structure around a central authority that was to become a feature of The Royal Chanceries of England and of France, and of the bureaucracy of the great independent Dukes, such as that of Burgundy. Cluny's highly centralised hierarchy was a training ground for Catholic Prelates: Four Monks of Cluny became Popes: Gregory VII; Urban II; Paschal II; Urban V.

An orderly succession of able and educated Abbots, drawn from the highest aristocratic circles, led Cluny, and three were Canonised: Saints Odo of Cluny, the second Abbot (☩ 942 A.D.); Hugh of Cluny, the sixth Abbot (☩ 1109); Odilo, the fifth Abbot (☩ 1049). Odilo continued to reform other Monasteries, but, as Abbot of Cluny, he also exercised tighter control of The Order's far-flung Abbeys and Priories.

The remnants of Cluny Abbey.

Photo: 16 July 2007.

Source: Own work.

Author: TL

(Wikimedia Commons)

Cluny was not known for its severity or asceticism, but the Abbots of Cluny supported The Revival of The Papacy and The Reforms of Pope Gregory VII. The Cluniac establishment found itself closely identified with the Papacy.

In the Early-12th-Century, The Order lost momentum under poor government. It was subsequently revitalized under Abbot Peter the Venerable (☩ 1156), who brought lax Priories back into line and returned to stricter discipline.

Cluny reached its apogee of power and influence under Peter, as its Monks became Bishops, Legates, and Cardinals, throughout France and The Holy Roman Empire. But, by the time Peter died, newer and more austere Orders. such as The Cistercians, were generating the next wave of Ecclesiastical Reform.

Outside Monastic structures, the rise of English and French Nationalism created a climate unfavourable to the existence of Monasteries autocratically ruled by a Head residing in Burgundy. The Papal Schism of 1378 to 1409 further divided loyalties: France recognising a Pope at Avignon and England one at Rome, interfered with the relations between Cluny and its dependent Houses. Under the strain, some English Houses, such as Lenton Priory, Nottingham, were naturalised (Lenton in 1392) and no longer regarded as alien Priories, weakening The Cluniac structure.

English: The Cloisters of Cluny Abbey.

Français: Grand cloître de l'abbaye de Cluny.

Photo: 12 September 2017.

Source: Own work.

Author: Hadonos

(Wikimedia Commons)

By the time of The French Revolution, the Monks were so thoroughly identified with The Ancien Régime that The Order was suppressed in France in 1790 and the Monastery at Cluny almost totally demolished in 1810. Later, it was sold and used as a quarry until 1823. Today, little more than one of the original eight Towers remains of the whole Monastery.

Modern excavations of the Abbey began in 1927 under the direction of Kenneth John Conant, American architectural historian of Harvard University, and continued (although not continuously) until 1950.

English: The Chapel of Jean de Bourbon, Cluny Abbey.

Français: Chapelle Jean de Bourbon of Abbaye de Cluny.

Photo: 12 September 2017.

Source: Own work.

Author: Hadonos

(Wikimedia Commons)

Starting from the 12th-Century, Cluny had serious financial problems, caused mainly by the construction of the third Abbey. Charity given to The Poor increased the expenditure. The influence of the Abbey weakened gradually as other Religious Orders rose (Cistercians in the 12th-Century, then Mendicants in the 13th-Century).

Bad management of the grounds, and unwillingness of the subsidiary Companies to pay the annual taxable quota, helped to lessen Cluny's revenue. Cluny raised loans and ended up being involved in debt to its creditors, who were merchants of Cluny or Jews of Mâcon.

The conflicts with the Priories multiplied and the authority of the Pope became heavier. To the 14th-Century, the Pope frequently named the Abbots. The crises at the end of The Middle Ages. and The Wars of Religion in the 16th-Century, weakened the Abbey a little more.

English: Cluny Abbey.

Français : Abbaye de Cluny.

Photo: 12 September 2017.

Source: Own work.

Author: Hadonos

(Wikimedia Commons)

The Monks lived in luxury and there were not more than about sixty Monks in the middle of the 15th-Century. With The Concordat of Bologna, in 1516, overseen by Antoine Duprat, the King gained the power to appoint the Abbot of Cluny.

The years following The French Revolution were fatal to all the Monastic buildings and its Church. In 1793, its Archives were burned and the Church was delivered to plundering. The Abbey estate was sold in 1798 for 2,140,000 Francs. Until 1813, the Abbey was used as a stone quarry to build houses in the Town.

Today, there remain only the buildings built under The Old Mode, as well as a small portion of Cluny III. Only The Southern Transept and its Bell-Tower still exist. The remaining structure represents less than 10% of the floor area of Cluny III, which was the largest Church of Christendom, until the construction of Saint Peter's Basilica in Rome, five Centuries later.

In 1928, the site was excavated and recognised by the American archaeologist Kenneth J. Conant with the backing of The Medieval Academy of America.