Disimpassioned Monks and Flying Nuns. Emotion Management in Early Medieval Rules Albrecht Diem What do a rnonastery and an airplane have in cornrnon? Both are closed cornmuni- ties; rhere is no way out (at !east after the plane has started). Both are regulaced by rules different from those followed in the world outside. In both cases there is a clear sense of hierarchy and a common goal. Entering a monastery should bring us doser to paradise; in: Christina Lutter (ed.), Funktionsräume, a plane should bring us to sorne sort of holiday paradise (if not, we end up at a confer- ence). There are, however, also sorne differences: a plane trip usually cakes a couple of Wahrnehmungsräume, Gefühlsräume. hours, which makes bearable the rules imposed on us, the enforced asceticism, and the spatial limitations (which, of course, depend on the airline). Entering a monastery Mittelalterliche Lebensformen zwischen means committing oneself to living a restricted !ife in a closed communiry for the rest Kloster und Hof, Vienna/Munich: Böhlau/ of one's earthly existence, and this individual commitment is only a short episode in the long !ife of an instirution thar is organized and endowed with the purpose of existing Oldenbourg 2011, pp. 17-39. un til the end of time 1• The sociologist Airlie Hochschild uses the example of flight attendanrs ro exemplify her mode! of whac she calls ,emotion work" and ,emotion management". Insread of assum- ing thar destructive emotions and their ourward expression simply have ro be suppressed, she investigates how in many work-spheres positive feelings are shaped by a conscious and strictly regulated ourward acting. For Hochschild, the relation berween feeling and acting is not a one-way road. Certain behavior- imposed and self-imposed- evokes feelings, nor only on chose within one's surrounding, but also within the one who aces. Flight attendants are trained to smile in orcier to shape ·a pleasanr atmosphere and to create happiness, which eventually affects themselves and brings them into a stace of happiness, which !ases as long as the specifie constellation, but inevitably creates painful tensions berween the artificial yet 1 This article is basd on a profound revision of an essay published several years ago: Albrecht DIEM, Van liefde, vrees en zwijgen. Emoties en ,emotioneel beleid' in vroegmiddeleeuwse kloosters. Groniek. Historisch Tijdschrift 173 (2006) 409-423; many ideas broughr forward in this ,,try our" needed to be modified and refined. -The following abbreviations will be used: RBen = Regula Benedicri, ed. Jean NEUPVILLE-Adalbert DE VoGÜÉ (SC 181-182, Paris 1971); RCaeV = Caesarius of Arles, Regula ad virgines, ed. Adalbert DE VoGÜÉ-Joël CouRREAu (SC 345, Paris 1988) 170-272; RMag = Regula Magistri, ed. Adalbert DE VoGüÉ (SC 105-106, Paris 1965}; Rcui =Regula cuiusdam ad virgines (also called Regula Waldeberci), ed. Jacques-Paul MIGNE (PL 88, Paris 1862) 1051-1070; quotations from tbe Rcui are based on a forthcoming new edition. 1 would like to thank Barbara Rosenwcin for her commems and suggestions and for allowing me to work with her forrhcoming article on ,Problems and Methods in the History of Emotions", and William Roberts for 18 Albrecht Diem Disimpassioned Monks and Flying Nuns 19 genui ne srate of mind ofbeing on dmy and off-duty2• For Hochschild, these mechanisms dimensional way as ,normative" texrs, focusing exclusively on what they allow, punish, are p.ttt of a-system of capitalise repression; in our case, her mode! appears to be useful for restrict, control, etc. The categories deployed in the rexrs and their terminological frame- undersranding the way in which monastic communiries learned to organize themselves and works are often even more revealing chan che acrual content of the rules7 . how they ,managed" those emotions that endangered bm also facilirared their exisrence3. Before analyzing the different techniques and atremprs to ,rule" or ,manage" emo- The material for this srudy consists of a selection from the corpus of about twenty- tions as they appear in monastic rules, two preliminary remarks need to be made. First, five Latin monasric rules produced roughly between 350 and 6504• These rules can be most monastic rules do not present thernselves as writren out of an emotion (e. g. love, used as documents for the process of monastic institution forming. They show thar the fear, anger), nor were they produced in arder to cause emotions, though there are excep- rise ofWestern monasricism was by no means an organic development but rather a chain tions. ln general, a monk or nun is meant to obey, accept, and respect a rule or face the of experiments of social organization thar encompass an astonishing variety of tech- restrictions and punishments resulring from a violation of its precepts. But there is not niques of discipline, which responded ro pure! y pragmaric prohlerm but also theo!ogical much of an incitemenr to love, to venerate, or to fear the rule itself as a text or as a mate- challenges: Is it possible to overcome human. sinfulness and to rid social interactions of rial abject. Manuscripts containing monastic rules do not gain the status of a relie (which their destructive traits in arder ro shape an cverlasring community and a place of . org'!u- is ofren a very ,emorional" object) 8 - wirh the possible exception of the alleged autograph izab!e" sancriry? The attitudes rowards emotions form one of che markers for this variety of the Regula Benedicti thar was preserved in Montecassino and destroyed in 896 9 • of approaches as well as the high leve! of elaboration of their disciplinary sysrems 5• On rwo occasions, however, the process of writing a monastic rule is described as an To a certain extent (which varies from text to text), monastic rules operate on two emorional act. Caesarius of Arles (t 542) expresses in his Regula ad virgines severa! times different levels. On the one hand, they react to very specifie problems wirhin the com- his love for the nuns in his foundarion. Especially in the second parr of this rule, he muniry for which they were written. They organize whar lacks organization; they estab- speaks with increasing anxiety about the continuiry of chis communiry and the potential lish hierarchies, assign rasks, and define punishments aimed to prevem acts thar may failure of his experiment. Certainly beyond ali rherorical convention, we find here a harm che community. Norhing thar functions well needs to be regulated- which makes highly emorional au thor. See, for example: it rather difficult to reconstrucr monastic !ife on the basis of rules alone, since often the most obvious is omitted. Moreover, the fact alone that a monastic rule existed does not ,Refleccing in great fear and even in trembling, while my sou! grows fearful lest sorne tell how it was used, understood and followed. Unavoidably, rhere is a tension between perry sins sreal upon you, I nor only counsel these things bur I even likewise supplicare ideal and practice, and bath can often be reconciled only by ,interpreting" the rule and admonish you, and with a deep feeling of love I solemnly warn you, so thar you may come wimour shame in the erernal beacitude ro me fellowshlp of the angels and of al! the racher chan following ir6. On the other hand, rules are determined by- again remarkably saints [... ]" 10 • diverse- ideals, conceptions ofhuman nature, and theological programs. On borh levels monastic rules can be used as sources for understanding the emer- Bishop Donatus of Besançon (t ca. 660), who about a cemury later produced another gence of monasticism as long as we avoid the fatal mistake of reading them in a one- rule for nuns chat was pardy based on Caesarius' text, did chis, according to his dedica- rory !errer, as an act of love for his community 11 • 2 Airlie Russel HocHSCHILD, The Managed Hean. Commercialization of Human Feeling (Berkeley 1983); EADEM, Emotion Work, Feeling Rules and Social Structure. A]S 85/3 (1979) 551-575. 7 ' Especially thanks to the work of Barbara H. Rosenwein, emotions became one of the points of at- On che emergence and dlversity of reperwries of emoüon-rerms see Barbara H. RoSENWEIN, Emotion tendon for recent hisrorical research. See especially Barbara H. RosENWEIN, Emotional Communiries ln the Words, in: Le sujet des émotions au Moyen Âge, ed. Piroska NAGY-Damien BaQUET (Paris 2008) 93-106. Early Middle Ages (!thaca-London 2006); an overview on approaches on the histoty of emotions provides 8 See Peter BROWN, The Cult of the Saints. !ts Rise and Function in Latin Christianity (Chicago- her anicle Thinking Historically about Medieval Emotions. History ComptUs 8/8 (2010) 828-842. This study London 1981). 9 aims to extend her approach, which is developed around the concept of emotional communities by focusing On the autograph see Paul the Deacon, Historia Langobardorum !Y, c. 17, ed. Ludwig BETHMANN- on the interplay berween emotion and discipline, which follows a suggestion made in her arricle Problems and Georg WAITZ (MGH SS rer. Lang., Hannover 1878) 122; on its destruction Chronicon Monasœrii Casinensis, Methods in the His tory of Emotions. PtUsions in Cont<Xt. lnternatiorull journal of the History and Philosophy ed. Harrmut HOFFMANN (MGH SS 34, Hannover 1980) 126-127. 10 ofthe Emotions 1 (2010) 1-32 at 22-24. RCaeV, c. 63.8-11 p. 248: Haec mim ego cum grandi non solum ITemore sed etiam tremore cogintans, ' For an overviewon early medieval Latin monastic rules, seeAdalbert DE VoGûÉ, Les règles monastiques , dum pavescit ani mus mros. ne vobis aliqUil vel minuta peccata subripiant. non solum ammoneo, sed etiam supplico anciennes (400-700) (Typologie des sources du moyen âge occidental46, Turnhout 1985); Albrechr DIEM, partier et contestor, et cum grandi affictu caritatis adiuro, ut in illa. aeterna beatitudine ad consortium angeiorum Das monastische Experiment. Die Rolle der Keuschheit bei der Entstehung des wesdichen Klosrerwesens omniumque sanctorum sine confosione veniatis [ ... ]; trans. Maria Cari[as McCAR.THY, The Rule for Nuns of s[. (Vi ta Regularis, Abhandlungen 36, Münster 2000) 131-272 provides an analysis and gives an overview of the Caesarius of Arles. A Translation with a Critical Introduction (Washington, D.C. 1960) 191. For similarly historical context of the rules produced in GauL emotional passages, see RCaeV, c. 30.4 p. 208, c. 36.1 p. 218, c. 42.1 p. 224, c. 43.1 p. 226, c. 47.1 p. 232, s The diversiry of attitudes cowards emotions provides, of course, not che only access to the .,monasric c. 62. 1 P- 246, c. 63.1 p. 246, ail starting with phrases such as Ant< omnia coram deo et ang<lis eius obtestor experimenr". Orher possible approaches include the sh.ifcing notions of monastic space and its boundaries, the [ ... ].The nuns' love for Caesarius is described inVita Caesarii Il, c. 47, ed. Bruno KRUSCH (MGH SRM 3, transformation of ascetic practices, the role of chastity, sexual desire and the body, rhe function of normative Hannover 1896) 500. 11 texts - w mention only a few. Regula Donati, prologue. 13-15, ed. Adalberr DE VoGÜÉ, La règle de Donat pour l'abbesse 6 This aspect is discussed in Albrecht DtEM, lnvenring the Holy Rule. Sorne observations on the histoty Gauthstrude. Benedictina 25 (1978) 219-313, at 238: Germano tllmen affictu, quia charitas omnia superat, in of monastic normative observance ln Early Medieval West, in: Western Monasticism ante Htteram. The spaces quantum pro adsidua corporali infinnitate divina pietas possibilitatmz dedit et semus obtumi caiigo permisit. quod of monastic observance in lare antiquity and the early Middle Ages, ed. Hendrik DEY-Elizabeth FENTRESS bonis vestris desideriis pla.cuit cunctoque rancto vel vestro collegio intra septa istius monasurii adunata suggestio (Disciplina Monastica 5, Turnhout 2010) 53-84. jlagitavit [... ]. 20 Albrechr Diem Disimpassioned Monks and Flying Nuns 21 Another example of an emotional attitude towards a monastic rule can be found in ing aims at overcoming negative emotions and reaching a srate free from any distraction the Vita of the Carolingian monastic reformer Benedict of Aniane (t 821), which tells in which ali emotions merge in one, the zeal for God. Since the Fall of Adam, human how in his early !ife the saint mitigated his ascetic rigor by falling in love with the Regula existence is determined by forces that disturb man's natural focus on God. Caraloguing Benedicti 12 • and categorizing these forces lead to the system of eight logismoi or vitia principalia thar While at !east sorne hagiographie rexts and other narrative sources may consciously were rransformed into the catalogue of the seven deadly sins, which shows great similar- have been written to evoke fear, joy, pride, shame, love, or disdain, monastic rules were, ity ro common catalogues of ,bad" emotions 18 • aside from these three examples, generally emotionally neutral. This is remarkable if we The ideal of apatheia or impassibilitas left traces in monastic rules, though their im- keep in mind thar they were usually wrirten with rhe intent of replacing one of the most pact is limited and 11,1Îtigared by the pragmatic function of thesC: œxts. lt is impossible complex and fascinating emotions: the mixture oflove, fear, admiration, and veneration ro organize a monascic cpmmunity around the ideal of imptwibilitas. Communal ]ife rhat made people submit themselves to a charismatic leader- usually the founder of the narurally <!vokes, buc also r<!quires at !east sorne passion. ｍｯｲｾｶ･Ｌ＠ Cassian's eight capital community 13 • As long as this charismatic leader is the focal point of ali emotions and vices may form an ingenious map of the dark landscape of the human mind but do not the reference point of ali of his/her followers' actions, ｴｾ･ｲ＠ is no need to codify rules. fully relate co the probletllli encounrered in monastic communities. Forcing the chal- Writing clown norms appears to be a way to prevent or overcome the crisis caused by the lenges of communal monasric !ife under the umbrella of rhe eighc capital vices would absence or disappearance of charismatic founding figures and, in sorne cases, one option be artilicial and ineffectual. Therefor<! none of the rub did that, rhough their au thors to define how they are remembered 14 . Sorne of our rules were consciously written by the clearly had Cassian's list in mind 19 • founder himself in arder to anticipare his absence and to give his community a chance to continue its existence beyond his personalleadership 15 • ln general, the production or adaptation of texrs (rules, charters, saints' lives) appears as on·e of the major tools Emorional discipline in monastic rules for institutionalizing, ,perpetualizing" or ,routinizing" charisma, a process masterfully analyzed in the works of Max Weber. Ad ding the aspect of ,de-emotionalizing" charisma The Regula magistri, written sometime in the middle of the sixrh cencury, is, at more (as monastic rules do) might be a fruitful extension ofWeber's mode!. than two hundred pages in modern prim, by far the longest monastic rule. lt reveals in A second preliminary remark: Christian asceticism deals with different concepts and one of its author's councless digression on details of everyday monastic !ife a remarkable assessments of emotions and notions ofhuman nature, which are usually rooted in clas- characteristic of monastic rules. As in many other rules, the ,master" imposes on his sical philosophical traditions 16• These Christian emotional concepts predated the rise of monks a daily reading of sections of the regula at meal times. However, whenever guests monastic rules and partly maintained lives of their own along with the practices of emo- and strangers are present in the community, the ab bot may decide ra read other texts in tion management developed in monastic rules. The most important one, which can only arder to prevent the ,secrets" of monastic !ife from being revealed and outsiders from be sketched superficially, are the ascetic ideals of apatheia, impassibilitas or puritas cordis, .ridiculing the monastic way of !ife as explained and regulated in the text20 • developed in the works of Evagrius Ponticus (t 399) and refined and adapted in John For the ,master" there is no need to confront strangers with the dark sides of mo- Cassian's (t 435) Imtitutiones and Collationes'l. For Evagrius and Cassian, ascetic striv- nastic !ife: with monks being punished and excommunicated for srealing, hitting each other, screaming and shouting; with brothers defiling themselves in wet dreams; with the 12 Ardo, Vira Benedicti Anianensis, c. 2, ed. Georg WAJTZ (MGH SS 15, Hannover 1887) 202: [... ] necessity ta separate beds and ｧ･ｮｲ｡ｴｩｯｾｳ＠ in arder to prevent sexual desire and sexual coopitulante gratia di vina, ut multorum fier-r documentum salutis, in amor. praifati viri Benedicti r.gulae ac- acts21 • Rules are, as the Regula magistri implies, somewhat embarrassing and manuals cenditur; ｾ＠ vûuti tk Iingul4ri ｣ｲｴ｡ｭｩｮｾ＠ novus atkta ad campum publiee pugnaturus accessit. for internai use only since they do not depict monastic !ife as it should be seen from 13 On che charisma and irs transformation, see Max WEBER, On Charisma and Institution Building. outside. This might be a reason why in manuscripts manas tic rules are rarely combined Sdecred Papers, rrans. Samud EISENSTADT (Chicago 1968). Case srudies are provided in Albrecht DtEM, Monks, kings and che transformation of sanctity. Jonas of Bobbio and the end of the Holy Man. with other texts, for example monastic hagiography, and that, with few exceptions, they Speculum 82 (2007) 521-559; IDEM, Organisierre Keuschheit- organisiene Heiligkeit. lndividuum und left very little traces of reception in texts thar were not monastic rules 22 • lnstitutionalisierung im frühen gallo-friinkischen Klosterwesen, in: Das Charisma. Funktionen und symbo- lische Repriisenration, ed. Pavlina RYCHTEROVA-Srefan SErr-Raphada VEIT (BHK, Berlin 2008) 323-345; 35 (1993) 7-53, ar 31-45; Conrad LEYsER, Authority and Ascericism from Augustine ro Gregory che Great Institution and Charisma. Fesrschrift !Ur Gen MELVIlLE zum 65. Geburrsrag, ed. Franz J. FELTEN et al. (Oxford 2000) 48-55. (Kôln-Weimar-Wien 2009). 18 See DtEM, Das monastische Experiment (dt. n. 4) 54-QI and 95-111; Richard NEWHAUSER, The " On the notion of che rule as crisis text, see DtEM, Das monastische Experimem (cir. n. 4) 133-146. treatise on vices and vin:ues in Larin and che vernacular (Typologie des Sources du Moyen Age 68, Turnhour " For example Jonas of Bobbio, Vira Columbani !, c. 10, ed. Bruno KRuscH (MGH SS rer. Germ. 1993). in usum scholarum 37, Hannover 1905) 170; Gregory!., Dialogi Il, c. 36.1, ed. Paul ANrrn-Adalben DE " A srriking example is the selecred reception of John Cassian's work in rhe Regula Benedicri. Despite VoGüÉ (SC 260, Paris 1980) 242. numero us allusions to Cassian's work in chis rule, neither the catalogue of che eighr viria principalia nor rhe ideal 16 A brief overview provided by RoSENWEIN, Emotional Communities (dt. n. 3) 32-56; see also of puritas cordis and impassibilitas left any direcr traces. See DtEM, Das monastische Experimmr (cir. n. 4) 126. Columba STEWARD, Evagrius Ponricus and rhe Eighr Generic Logis11Wi, in: ln che Garden of Evil. The Vices " RMag, c. 24.20-21 p. 126-128. and Culture in che Middle Ages, ed. Richard NEWHAUSER (Toronto 2005) 2-34; Carol STRAW, Gregory, 21 See, for example, RMag, c. 12-15 p. 32-72, c. 29 p. 160, c. 80 p. 328-330. Cassian, and the Cardinal Vice, in: ibid 35-58. 22 On che manuscripr tradition of monascic rules and ocher rexrs rdared ra monasticism, see 0IEM, Das " Christoph }OEST, Die Bedeutung von Akedia und Apacheia bei Evagrios Pontikos. Studia Monastica monastische Experimenr (dr. n. 4) 339-393. 1 Il 22 Albrecht Diem Disimpassioned Monks and Flying Nuns 23 Ar firsr glanee, the arritude towards emotions in monasric rules seems to be fair- ,.emocional commun.iry" a,nd ｴｨ･ｲｦｯＮｶｾｮ＠ more prove htr polnc)l'. Thn:c basic demenes ly consistent - and here the Regula magistri blends in with most of the other rules 23 • of ｾｰｲｯ｡｣ｨｩｮｧ＠ emotions (punishing behavior char is aused by negarive emacions, dis- Acts caused by negative emotions, especially anger (ira, foror, rancor) 24, discontent dplinjng lack of emotions and disconrent, and - in sorne rules- emphasizing but also (murmuratio) 25 , greed (avaritia) 26 , pride (elatio, superbia) 27 , laughrer, buffoonery and restricrlng love, joy and fear) are combined in scunningly diverse ways, leading to very slander (risus, scurrilitas, turpiloquium)2 8 , quarrels and argumenrs (lites, litigare) 29 , ag- different forms of emotion management. Especially sorne of the more elaboraœ manas tic gression and violence (laesere)3°, ha te (odium)3 1, and sadness and desperation (tristitia, rules use these elements ro develop chcir very dlsrincrive and remarkably differenr sr.; rem$. desperatio) 32 are refuted, condemned, or punished. Added to this list should be negligen- Jn this article 1 will focus on rhret of chese systems, ､ｾｶ･ｬｯｰ＠ in Caesarius of Arles' &gula tia which may nor be part of tradirional catalogues of emotions but reveals the attitude ad virgincr, rhe &gula Bmedini (bath wrirren in ｴｨｾ＠ 6rsr ha1f of the sixch cemury) and the thar is probably most dangerous for monastic communiry, the Jack of motivation, which Regula cuiusdam ad virgincs (wrirren about a ccntury lacer). l would counr among the motivations as well 33 • Choos\ng those t:):m:i: rexts means ignoring at !east rwenry-rwo other rules, which Yet despite the close connections and dependences of monastic rules (sorne of them !ea.ves the work un6nished. Especially nor discussing the Regr<la Magi.rtrl, wbich formed direccly or indireccly relying on the entire previous rextual tradition), almost every monas- a convenienr staning point fo r this' srudy, fo rms a pa.i nful lacuna. Analyzing the inter- ric rule develops irs own distinctive repertory of emotional rerrns in a way that strongly aerions between the Regula magistri and the Rlgrtln. BeTil!dicti, however, would focm a supports Barbara Rosenwein's mode! of ,emotional communities" thar share not only srudy ofits own, though much of the work has already bee:n donc by Adalbert de Vogüé3 5• emotional terms but also assessments and caregorizations of emotions. A particularly Caesarius' rule for vi·rgins and the Regula Benedirti have been chosen because of suiking example is how Rosenwein's observations on restrained love expressed in rexts of clle impacr rhese cwo texts badiiG, rh.e Regula. cuit(Jdmn ad virgines because ir is the lasr Columbanus and the earl y Columbanian movement are reflected in Columbanian manas- monastic rule produced before the .takeover" of the Regula Bcnedicti. With thé Regula tic rules (which were not even used by Rosenwein as sources for defining this particular cuizt.Sdam ad virgi1m the foo:narive ｰｾ･＠ (or maybe the experimental phase) ofWesrem monasticism 01:111e ra an end. Moreover, the prograrn of emotion management ir;1 this rule appears to be the most elaborate one we can find in ail the monastic rules. If we look for similarities becween Hochschild's emotionally managed flight attendants and " The references provided in the following foomores do not daim any compleœness. For reasons of medieval monastics, here we can find them. space, references ta editions are left our in the following foornores. For editions, see DB VoGÜÉ, Les règles monastiques anciennes (cir. n. 4). " Regula Pachomii, Praecepra arque Iudicia, c. 2 (c. 161); Liber Orsiesü, c. 15; Regula Basilii, c. 42, c. 46, c. 76, c. 96, c. 157-159, c. 190; Regula orienralis, c. 16-17; Regula Pauli er Stephani, c. 19, c. 26; Explosive enclosures: Caesarius' Regula ad virgines Ps.-Basilius, Admonitio ad filium spiritualem, c. 4-5, c. 19; RCaeV. c. 33; Caesarius, Regula ad monachos, c. 12-13; Regula Aureliani ad monachos, c. 12, c. 40; RM:.g, c. 3.24, c. 5.5, c. 11.70-75; RBen, c. 4.22; Around 510 bishop Caesarius of Arles (t 541) started wriri.ng bis rule for the female Columbanus, Regula monachorum, c. 8; Regula Donari, c. 3.23; Rcui, c. 2. 25 Murmurat:io appears 144 times in rhe rules rhar form part of the Codex Regularum. monasdc co mm uniry he had founded in Acles 57• Th.e car is preserved in a version he bad 26 Liber Orsiesii, c. 27; Ps.-Basilius, Admonirio ad filium spiritualem, c. 9; RBen, c. 31.12, c. 57.7-9; revised and extended over a pe,riod of almosr rhlrry years, which includes large secrions Columbanus, Regula monachorum, c. 18; Rcui, c. 4. from Augusüne's monascic rules. ft is especialiy known for imposing a regime of rotai 27 Regula Basilii, c. 61, c. 164; Augustine, Praeceprum, c. 1.7; Ps.-Basilîus, Admonitio ad filium enclosure on the nuns of h.is rnonastery35 • Instead of si1;nply requiring pmeverantia or spiritualem, c. 15; Regula Aureliani ad monachos, c. 40. This list is far from complete. On superbia and elat:io in the Regula Benedicti, see nore 91. 28 Regula Pachomii, Praecepra arque lnstitura, c. 18 (c. 159); Regula Basilli, c. 61, c. 164; Régula quatuor H RosENWF.IN, E.morional Communiriet (ci[. n. 3) 142- 149. parrum, c. 5.4-8; Régula orientalis, c. 17.19; Regula Pauli et Sœphani, c. 37; Ps.-Basilius, Admonirio ad fi!ium " A:dalbert DE VocüÊ, Communil)' and the Abbotln the Rule ofBenediçL 2 vols (K-al:un.uoo 1988). spirirualem, c. 17; Caesarius of Arles, Regula ad monachos, c. 6; Régula Aureli..,;i ad monachos, c. 10; Regula One c:nmplc for diJirrcnr ·attitudes mwards emotions in the RM•g and rhc RBen 2ddressa the concept Tarnatensis, c. 13.4; RBen, c. 4.53, c. 6.8, c. 7.59-60, c. 49; RMag, c. 3.59-60, c. 5.9, c. 9.51, c. 10.78-79, of sadness (rrirnria) , ln rhe ｾＢｬ｡＠ magimi. trùriria bas gencrally a positive conno,aüon, rcferring <o rhe c. 11.75-80, c. 92.24; Columbanus, Régula monachorum, c. 2; Regula Donati, c. 3.53, c. 46-47, c. 49.11. sadness of the passion md che s:odness œbo ut o.nù slnfulness (s<e RMag c. 28.4 p. 158, c. 46.6 p. 206, c. 29 Regula Pachomii, Praecepra arque lnsriruta, c. 18 (c. 165); Liber Orsiesii, c. 24; Regula Basilii, c. 53.2-21125/51/62 p. 246-254 , c. 56.16 p. 266, c. 91.19 p. 44, c:x""ption: c. 61.23 p. 284) as opposed '" 22, c. 112; Regula orienralis, c. 21; Regula Pauli er Srephani, c. 18.2, c. 37-38; Augustine, Praeceptum, c. daperat:iD (sce RMag c. 7.6 p. 382, c. 14.66 p. 58, c. 22.10 p. 108). The &gula &n<dial draws aline between 6; RCaeV, c. 33; Caesarius, Regula ad monachos, c. 12; Regula Aureliani ad monachos, c. 39; Regula Tarna- conpunctio, which is good (sec RBen c. 20.3 p. 536, c. 49A p. 606) and rri.rtiti4, which should be avoidi:d (set: tensis, c. 19.10. c. 27.3 p. 54.8, c. 31.6-7 p. 556, c. 3L19 p. 560, c. 353 p. 566). Bath rule. agree thal lanimar un: a good 30 Regula Paehomii, Praecepra, c. 105; Regula Aureliani ad monachos, c. 13; Regula Donati, c. 52. ching. Thdc observations mighr·fo rm the kernel of a follaw-up prujcc<. JG On the reception of Caesarius' rulo, sec Lindsey Ruocn, ｔ･ｸｾ＠ >.nd. Conté;(!$. Women's DediCII<c Li fe " Regula Paehomii, Praecep'a ><que lnsrirura, c. 18 (c. 151); Praecepta arque iudicia, c. 1 (c. 160); Liber Orsiesii, c. 25; Regula orienralis, c. 15; Caesarius, Regula ad monachos, c. 13; RBen, c. 4.65; Columbanus, from C1esarius ta Benedia (PhD thcsis, University of St. Andn:,•s 2006) 73-127. Regula monachorum, c. 8; Regula Donari, c. 52; Rcui, c. 5. l> Dll!M, Das monasrhchc Experimcnr (ciL n. 4) !54-202; William E. KuNGSH IRI", Cadarlus of Ar le!. 32 Regula Pachomii, Praecepra ac Leges, c. 14 (c. 190); Regula Basilii, c. 50, c. 72; Regula Pauli er The Moking of a Chriscîan Comm\lll.Îry io Lare Antique G..ul (Cambridge 1994) 11 7- 124: IDEM, Caewlw' Srephani, c. 31.7; RMag, c. 3.77, c. 7.10, c. 14.63-66, c. 55.13-14; RBen, c. 4.74; Columbanus, Regula monam:ry for women i'n Acles and the composition ｾ ｮ ､＠ ｦｵｮ｣ｾｩ￧ｭ＠ of tbc V'wr Cusarii. /lwuL Binrdicri•u 100 monachorum, c. 8; Regula Donaü, c. 67, c. 72; Rcui, c. 11. (1990) 441-81. " Negligmtia appears 274 times in the rules thar form parr of the Codex Regularum though actdia, n Still one of the besr srudies on Caesarius' concep[ of enclosure is Maaike: VAN RosSEM, De port in de which might be considered the reason of negligmtia, is mentioned only three times. mu ur. Vrouwenldoosrers onder de Regel van Caesarius. JVV 4 (1983) 41-91.  Albrechr Diem Disimpassioned Monks and Flying Nuns 25 24 stabilittli as ocher monasdc rules do, Caesarius forced his nuns not ro leave che monasric Since zealously adhering ro the rule is basically the only ching rhe nuns have to do , buildings for che r<:st of rheir lives. By emering the monasrery, a nun definirively aban- Caesarius deploys a broad repertoire of rerms referring to the appropriate motivation or doned che siniUI and pollucing saeculum and reached a space char is somehow doser ro concerning its !ade. The nuns have ro show sollicitudo and industria; they have to act ex heaven chan to che world itsel[ This step allowed che nuns to hope for salvatîon and to toto corde et ani mo, vigilantissime, tenaciter, fideliter and wirh zelus, diligentia, studium , perform inrercessory prayer nor only for rheir founder (who is explicidy stiJl part of che rigor, allacritas, voluntas adprobata and conpunctio46 • Just as much, che nuns need ro Bee world) buc also for the Christian community as a.whole39 • otium, tepidittli, pertinacitas, pusillanimittli, munnuratio47 and especially negligentic/" 8 • Caes:uius' approach co disciplining emotions is deeply decermined by this extreme Another cornerstone for the function of che community are emotional ties berween situation of indelinice capciviry, though in a way we probably would.n'c e.x:pecr: his ver- che nuns living within the enclosure, and we might expecr thar this aspect plays a crucial sion of a ｾ ｴｯ｡ｬ＠ instirucion"4(] did nor include a coral conrrol of emotions by means of cole. The ward-field of terms related to love (amor, affectus, carittli, dilectio and fomili- monascic. discipline. Within the proœcrive boundaties of the enclosure, che nuns' i.n.di- aritas) appears prominencly in the text. Yet interpersonal love or emotional relation- vidual bounda.ries did not marrer as much' 1• ships berween the nuns are hardly addressed. Following the words of Augustine, the rule One of che emorional key cetms of Caesarius' rule is ftliciur. The rule begins and requires concordia and unianimitas, but not more49 • Amor appears exclusively as amor ends by in.voking che ftlicitas of anricipating salvation.. The cxpecration of paradise Det"l 0 • AJfectus is ambivalent. It may refer co Caesarius' wholehearted affectus for his com- should place the D\.UlS in a general suce of h.appine.ssu. munity but also, alongwichfomiliarittli, co the love of people ourside the monasœry and Wirhin che rule, Caesarius ･ｭｰＮｨｾ＠ chat this ftlicitas should manifesc it:self already especially family members, which is to be avoided 51 • In che case of the ab bess, chis af in the way the nuns acr while scill alive. PoUowing rhe rule is a way·m ｨ｡ｰｩｮ･ｳ ｾ Ｎ＠ foetus carnalis is contrasred with the affectus spiritalis, the undivided love for each nun 52 • Ascetic suffering and penance, morillicarion, and sadness about one's inevinble sin- Caritas is understood in a purely h.ierarch.ical sense, as che carittli of the superior fulness or fear of eternal damnation do noe play a role in the rule44 • ln principle, the rowards the inferior or as Caesarius' own carittli53 • Dilectio refers to punishment as an nuns have ,made" it, as long as rhe irreversible withdrav.'lli. &om the world is accompa- act of love54• Almost the entire terminology of love, as far as it appears with a positive nied by a never-lacking zeal and full respect rowards che regula. connotation, refers to vertical relationships: rhe love for God, the love of che ab bess, the ln a letter to his nuns, which is parcly .,recycled" in his Regula ad 17Umachos, Caesarius love for rhe sick and for the sinner. lt is the space, rhe rule, and the individual motivation expressed this optimism wüh great emphasis: thar make rhe community work and form the basis of felicittli, but not the community it:self or the emotional ries berween its members. ...Rejoicc rbereforc :md exuh in rbe Lord, venerable sonsfdaughrers, and constancly give Caesarius was not int.erested in fostering mutual love berween che nuns, but he him abundanr rh.anks, filr he deigned ro amact and to cali you forth from the shadowy was well aware chat, especially in chis setting, the nuns may be caken over by negative !ife of chis wodd.inro the rranqull h.aven of the religious life" 45 • emotions. His response to problerns such as hatred, anger, verbal arguments, violence, greed and theft looks somewhat convenrional and, compared to his nervous ourbursts ;o s., RC..eV, c. 1.3 p. 170, c. 1.4--6 p. 172, c. 25. 1 p. 2Q2, c. 49.3 p. 234 Ｚｵｾ､＠ espcci.ally c. 72 p. 270. on keeping enclosure and following the rule, racher non-emotional. Conflicts may be Se<: also VIto Car:s:uil (cit. n. 10) 1. c. 35 p. 470i Il, c. 26 p. 494. unavoidable and have to be resolved, but they do not scructurally endanger the nuns' ., On the cona:pt of .,cocaUrucitution" soe Erwing GoFJ'MAN>l, ASylurru. Esnyt on the Soci.al Slruaclon salvarion - other chan negligentia or unwillingness to keep the regula: of Mental Patients ;tnd O thee ｬｮｭｾｴ･ｳ＠ (Gudl"Jl City, N.Y. 1961). " See Al breche Du:.M, On oponlng and ｣ｬｯｾｮｧ＠ che body. Tcchni'lur:s of dlsdpllne in ea,rly mona.sticism, in: Klirper cr-f..sen: Kiirpen:mhrungcn, Klirpavomellungén, Klirperkonupre, cd. Kordula SCHNEGG-Ellsa- beth GIWINE.R·Nœ (lnnsbruck-Wien eual. 2010) 89- 122, at92-96. 0 ROte V, c. !.S p. 172: [.. .] ut cum ;,; ngno cum s=rù ar wpienribus uirginibur frlicim- fnt:rr>ihitiJ, me 1994) 130; see also Vira Caesarii (cie. n. 10) [, c. 35 p. 470: [ .. . ] quatinus cum eodem, o.ccemis lampadibus. cu rn uultiJ non rrnwu< foriJ vwro 1ujfmgï4 obti nœris; c. 65.5 p. 252: ｾ ､＠ crtdimus d< d<r mumt:ordtd. '{UIJd. ｣｡･ｬｾｳｴｩ＠ regni ianu.am praestolmtur, d competenter ingre1StU, Christi papetui.J mereantur amplaibus inhaerere dum t< voi Sllncu tl spiriiJllit<r agitiJ, tl "" qwzt negkgem a sunt ｣ ＾ｾｭ＠ uaa cm1.= corripim, folicittr 111: pariter ad [... 1Similar: Il, c. 47 p. 500. arurnd pnumio ｶｾｮＮｩＺｵｳ Ｎ＠ pnunt:ntt. dt:Jmino n.os-170 lcsu Chrûto, <ui ur hofi.JJr ct i mptriurn in Jui:u/a surulttrum.. <G See RCaeV, c. 4.1-3 p. 182, c. 16 p. 190, c. 27.3 p. 206, c. 28.1-3 p. 206, c. 29.2 p. 208, c. 31.2 p. Amen. Sec also c. 47.2 p. 232: CrttkJ umrrn tiuki mismccrdùt. quotf non P"' aliqua negkgentfa r<ltillm ｩ ｮ｣Ｍｯｾｲ ﾭ 210, c. 42.1-5 p. 224, c. 44.2-4 p. 228, c. 48.2 p. 234, c. 49.2-8 p. 234-236, c. 52.7 p. 240, c. 61.2 p. 244, n:r<, sd pro Jancta ct .Uo placiut. obocdimrÎtl at! amrruzm b(J1ljtwfintm pomtiJ ｦｯＯｩ｣ｾｲ＠ pm,t,Urc. c. 62.1 p. 246, c. 63 .11 p. 248. " RCaeV. c. 49.2-3 p. 234-236: [... ] sint ulla diminution< rogo a m.onto :a dco adiuœ,. fi&l!t<r lU 47 RCaeV, c. 15.1-2 p. 190, c. 17.2-3 p. 192, c. 28.3 p. 206, c. 31.2 p. 210, c. 32.4 p. 212, c. 35.4-7 ftiicitc lnpkati.J, incmanurU.i adiutorium b lp/oran_ra _. Ｑｾ＠ llt)S -ue_umoso comilio 1110 ｡Ｎｴｊｾ＠ ho!'tis-lnpa:lia.t [... ｾｊ＠ p. 216, c. 65.1 p. 250. c. 49.7 p. 236: Et &rtcrui&.m quod ca qwu s:1ptriw Jcripta S'111ft ｊｾｭＮ｣ｴ｡＠ pùuu vmm "umper OTumorilrr ｾｮｴｬＮ＠ " RCaeV, c. 15.2 p. 190, c. 32.5 p. 212, c. 33.5 p. 214, c. 43.4 p. 226, c. 47.2 p. 232, c. 63.6 p. 248 , <r G:broro awd!ûzntt non 1olum ｦｩｴｫｬｾｲＮ＠ rd etia.m ftlidur fnplm ｡ｭｾｮ､ｲ Ｎ＠ [... ]. c. 65 .5 p. 252, c. 72.4 p. 270. 4' The non-a!crtic charactt:t of the ruk is exprcsscd, fo r exo.mple,in c. 30.7 p. 2 10 on nor always having 49 RCae:"' c. 21.6 p. 196: Omna ergo unianimittr tl concorditer vivite, et honorau in vobis invicem deum, good win.: in the ｭｯｾｲｹ［＠ sec also c. 71 p. 268 oa che auns' meals. cuiur umpla m< meruistù. See Augustine, Pnepecmm (cie. n. 27), c. 18 p. 83. " C..c:s:ouius of Arles. Regula ｾ､＠ mooachos. «l. Ada!bm DE Vocûi!-Jocl CotnùtEAU [SC 398, Paris 50 RCaeV. c. 27.3 p. 206. 1988) 204-226, and Ep. 21, ed. ａ､ｾ｢･｣ｴ＠ DE Vocûi- Joél CouRAE.W (SC 345. Paris 1988) 294-336. c. 2.1 " RCaeV, c. 25.4 p. 202, c. 46.2 p. 232, c. 51.2 p. 236-238, c. 61.1 p. 244, c. 64.1 p. 250. p. 298: ｇｩｬｵｴｕｾ＠ rrgv ct txuf:ra.tt in Mmino, ｾｴｮｲ｡｢ｩｬｵ＠ filiiljiliac, <f grarüu illi iugiu:r ubaa agiu:, qu.i vo1 de. 12 RCaeV, c. 61.3 p. 244. rmebroifliiJ.tatli huius conutm:riont ad ponum quittis et rdigionis adrraJ,crt etprovocart dignatu< at, r.caru. Wù- " RCaeV. c. 35.4-5 p. 216, c. 63.2-9 p. 246-248, c. 65.5 p. 252. liam KiJNCSf!lR.N, C.=rlus of Arles. Llfe. Tcst:lmenc, Lener> (Ti-ulslarod Texts for HistoriaM 19, Uvc:rpool " RCaeV. c. 24.7 p. 202, c. 26.4 p. 204. j 26 Albrecht Diem Oisimpassioned Monks and Flying Nuns 27 ,Even rhough ir ought never ro be thought of nor ro be believed ar ail, thar holy virgins are not intrinsic to the nuns' existence or an effect of their sinfulness. This means rhat would assai! one anorher with harsh speeeh and reproaehes, if perchance human frailty so enclosure - keeping the devi! out - forms a good remedy against ali these dangerous behaves thar sorne of the siSters should dare, ar the instigation of the devi!, to break forth emotions. into such impiety as to sreal, or ro strike one another, those who have violated the precepts This becomes especially obvious in the context of sexual desire. ln the beginning of rhe Rule should receive chasrisemem as is just and lawful"SS. of the rule, Caesarius uses the words from Augustine's Praeceptum to urge his nuns to follow closely how a fellow nun's movements of the eyes reveal hidden desires on occa- ,Engage in no quarrels, according ro thar saying of the Aposde: ,t4is servam of the Lord sions when men are present"0 • Subsequencly, however, Caesarius enhances his sysrem of must nor quarre!' (II Tim 2:24) and according ro another saying: ,Refrain from srrife enclosure to such an extem that the nuns had hardly any opportunity to end up in such and rhou shalr diminish rhy sin' (Eccli 2:10) . If they should arise, let them be speedily a dangerous siruation61 • Closing the doors means dosing the nuns off from any oppor- ended, lest wrath swell ro harred and the more be turned imo a bearn, and the sou! become a murderer. For rhus you read: ,Everyone who hares his brother is a murderer' cuniry that may lead to the rise of sexual desire. (I Jn 3:15); and: ,lifting up pure hands without wrath and contention' (I Tim. 2:8). Ali in ali, Caesarius' rule and his attitude towards emotions reveal an unexpecred Whosoever injures her sisœr by reproach or reviling or accusarion of wrong-doing, should oprimism. The nuns are in principle good and have a potential to deploy this goodness be mindful to expiare rhe faulr by satisfaction. If she should repeat rhe fault, she should be by zealously adhering to the regula and keeping up the perpetua! separation from the subjected ro the grearest severiry, un til she merirs through satisfaction robe received back. outside world, the place that belongs ro the devil 62 • Ifboth are safeguarded, the problem The younger religious especially should defer ro the eider rdigious" 56 • of negative emotions disappears by itself, and there is no need to exercise discipline and control at the point when inner motivation manifests îtself in practice. ,If, moreover, as is wonr ro happen, at the prompting of the devi! they injure one anorher, In his belief chat total enclosure works and eventually solves ali these problems, Cae- rhey oughr ro seek pardon of eaeh other and to forgive offenses on accoum of the prayers, sarius was proven wrong, at !east in one well-documented case. The monasrery founded which because they are more frequent, oughr robe purer. If the one whose pardon is soughr by Queen Radegund of Poitiers (t 587), which adopted Caesarius' rule, was almost de- should be unwilling to forgive her sisrer, she shall be withdrawn from communiry !ife, and stroyed by an outburst of aggression and violence against the monastery' s second ab bess. let her fear thar if she does nor forgive she will not be forgiven. Moreover, she who will As Gregory of Tours relis in his Decem libri historiarum, the rebellious nuns tried ro kil! never seek pardon, or does nor seek ir from the heart, or who when it is soughr does not her, they escaped, joîned robbers and pillaged the monastery. Especially since the leaders forgive, is in the monasrery in vain. Therefore refrain from harsh words; if they should have escaped anyone let her not be ashamed to urter healing words from the mouth whence of the uprising were members of the royal family, Gregory had a hard tîme suppressing wounds were made" 57 • the uprising, punishing the rebels, and restoring order63 • Other examples of very angry and rebellious nuns can be found in Jonas ofBobbio's Vita Columbani and in Rudolf of In ali these regulations on negative emotions and their effects, Caesarius somehow Fulda's Vita Liobatfri. Enclosure alone is not sufficient as a tool to manage emotions, as reflects on the ideal of enclosure. Negative emotions (including sexual desîre) 58 are these examples show us. explicitly identified as caused by the devil 59 • They enter the nuns from outside, so they 55 RCaeV, c. 26.1-3 p. 204: Et quamvù non solum cogitari, ud omnino n.c credi debe11.t, quod sanctae virgin(J duris u sermonibw vel conviciü mordeant, tamen si foru, ut se habet huma.na fragilitas, in tantum nifas aliquae tÛ sororibus ausae jumt diabolo instigante prorumpere, ut aut furtum fadant, aut in se invicon 1Tll1.nur mittant, iustum est ut kgitirruzm disciplinam tUdpi.ant, a quibus regulae insrituta violantur; trans. McCAR:THY 60 RCaeV, c. 23-25 p. 198-202; see Augusùne, Praeceprum (cit. n. 27), c. 4.4-8 p. 88-90. Avoiding (cit. n. 10) 178-179. sexual desire (of the nuns but also of outsiders who might meer them) is one of the central rhemes ofCaesarius' " RCaeV, c. 33.1-<5 p. 212-2 14: Uus r.ullru habca<û, ｾ･｣ｵ ｮ､ｵｭ＠ i/luJ apor<oli: S!rvum dti mm oporm Ep. 21 (dt. n. 45), which probably served as a precursor of his rule. litigare, aut si .fo.n-int, qUJZm ce/eriu..( finian&u.r. ｮｾ＠ ira rracat in. ｯ､ｩｾ＠ et fottu.ca: ｾＢｯＱｗｴＺｲｩＮｵ＠ in tra..hnn, tl if- 61 RCaeV, c. 28.1 p. 206, c. 36-40 p: 218-222, c. 43 p. 226-228, c. 46 p. 232, c. 51-54 p. 236-240, c. ficùz.tur anima homicida. Sic tnim legitiJ-: ..Qui odit frdam mum, homirl.âa ar", tl Lrvanm 111rJCtiU mJJn.w Jint 59 p. 242, c. 73.1-2 p. 272. A cenrury laree, Jonas ofBobbio praises Burgundofara, the ab bess of Faremoutiers ira et di!upatione. ｑｵｴ｣ｭｱｾ＠ convicio vel makdiuo vel eti.a.m crimine obUcto laesait ｳｯｲｾｭ＠ J'Uilm, ｭｾｩｮ･ｲＮｴ＠ ' for educating a nun in such separation that she didn'c even know rhat chere are two different sexes; see Jonas culpam satisfoctione purgare. Quod vitium si ituare pratiUmpsuit, di.Jrrictione uverissima foiatur. usquequo pu ofBobbio, Vira Columbani Il, c. 13 (cit. n. 15) 262. ｳ｡ｴｩｦ｣ｯｮｭｾ＠ recipi mn-tatuT, trans. McCARTHY (cit. n. 10) 181. 62 See RCaeV, c. 2.3 p. 180: Si qUtZ relictù parrntibus suu saeculo rmuntiiZrt et sanctum ovile voluerit 57 RCaeV, c. 34.2-315 p. 214-216: Si autem, utfieri sokt, stimultmto diiZbolo invicem sdaeserint, invium intToire, ut spiritalium luporum ｦｯｵ｣ｾｳ＠ rico adiuva.nte posiit evatkre, usque ad martem suam de mona.sterio non sibi veniam puere et debita relaxare debebunt, proptu orationes, q'Uil.S utique quanta crebriores, ttznto puriores tgrediiZtur [ ... ]. habere debent. Quod si il!tz, cui venüz petitur. indulgtTe sorari suae noluerit, a communione removeatur et timeat 63 See Gregory ofTours, Decem libri historiarum, ed. Bruno KRuscH (MGH SRM 1.1. Hannover illud, quia si non dimiserit, non dirnittetur ei. [... ] Proindt vobis 11. vrrbiJ durioribus parciu, and c. 13.1 p. 190: 1887) IX, c. 39-44 p. 460-475; X, c. 15-17 p. 501-509. See rhe srudies by Karhrin GôTSCH, Flachenbrand Quae pro qualibet culpa amrnonetur, castigator, corripitur. argumti ｲｾｳｰｯｮ､･＠ penitus non praesumat. oder apokalyptisches Zeichen? Zu den merowingischen Klosrerfrauen in Gregors Zehn Büchern Geschichre. 58 RCaeV, c. 23.1 p. 198: Nulla in vobis concupisuntia oculorum cuiuscumqut viri diabolo instigante Concilium mtdii 11.evi 13 (2010) 1-18; Georg ScHEIBELREITER, Konigstôchter im Kloster. Radegunde (t 587) consurgiZt; c. 24.6-7 p. 200-202: QUtZnto magis ergo consiliiZ diiZbo/i et insidias illius maniftstare debetù, nt in und der Nonnenaufso:and von Poitiers (589). MIDG 87 (1979) 1-37. ､｡ｾｲｩｵｳ＠ vulnus ｰｾ｣｡ｴｩ＠ ｡ｵｧｾｲ＠ in corde, ne cancupüunti.tu malum diutius nutriatur in ｰｾ｣ｲｯ＿＠ "' Jonas ofBobbio, Vira Columbani Il, c. 19 (cit. n. 15) p. 271-275 tells about two nuns who tried to " See, besicles the examples already given: RCaeV, c. 3 p. 182: Iuramentum et maledictum vtlut venenum escape, refused ro confess and losr their erernal salvarion. Rudolf of Fulda's Vira Liobae, c. 4, ed. Georg WAITZ diaboli fogere et vi tare contmdant. (MGH SS 15, Hannover 1887) 123 tells about nuns who dance a jig on the grave of their deceasedpraeposito:. 28 Albrechr Diem Oisimpassioned Monks and Flying Nuns 29 Less desire - more reward: The Regula Benedicti full submission to his regime 73 • Therefore che only one who really has somerhing w fear is the abbot, who evenrually has to give an accounr of his own and his monks' deeds74 • The Regula Benedicti, which was probably written a couple of years after Caesarius' Th.e penultimate chapter of che rule provides an ou cline of how the brethren in the rulé 5, consisrs of rwo main sections: the prologue and chapœrs 4-7 develop the ascetic monastery should interact with each othee and describes the rule's emotion management and theological program of the rule; the remaining 69 chapters address irs practical in a nutshell: implementation, organize the communiry, and provide a11 ourline of rhe monastic li- ,Just as there is an evil zeal ofbirrerness chat separates from Gad and leads ro Hell, so thcre turgy. With regard ro the theme discussed here, the first part expresses a general attitude is a good zeal thar separares from vices and leads ro God and ro erernal !ife. Therefore rhe towards emotions while the second part explains in different contexts how emotions monks have ro deploy this zeal with the most fervenr love, thar is: let them exceed each should be handled. other in honor; let them tolerate their weaknesses of thcir body and characrer with grea rest Caesarius' notion of felicitas based on having lefr the sinful world and expecring patience; let them compere in yieldirig obedience; let them nor do wharever they regard eternal salvation is absent, even though rhe Regula Benedicti shows a similar optimism useful for rhemselves bur rather whar is useful for the other; let them chastely apply the about monastic !ife as a pathway ro salvation. Benedict's monks have somehow "made" love of brotherhood. They should enter the Lord in love; they should love the abbor with ir as weil, bU[ for othee reasons than Caesarius' nuns 66 • sincere and devout charity; they should in no way exalr anyrhing above Christ, who may The most important posirively connored emotional terms appearing in the Regula lead ali of us alike to eternallife" 75. Bmedicti are amor and timor. Both terms appear virtually interchangeably and almost exclusively as amor Dei and timor Dei. As such, both amor and timor serve as the main What at first glanee looks like the requiremenr of murual love wirhin the community incenrives and motivations, to submit oneself to a monastic regime and ro perform one's still refers in first place to amor Dei. The monks' zelus is, as ir is lacer exemplified, the rasks dutifully. Two of many examples in the text67 : zeal ofloving God, which is implemented by murual honorand oboedientia, by roleraring each others' weaknesses and by chaste cari tas, love towards the other. , Therefore let us al ways be aware of what the Prophet says: ,Serve the Lord in fear ... ' (Ps Of the terms referring to ,love", only caritas, occasionally refers ro the relationship 2:11)" 68 • berween monks or to a general princip le of monastic !ife. Nor ro abandon caritas belongs to the good works of a monk; the monks have to serve cac:h orner in order ro acquire ,But the ab bor who is believed ro act as a representative of Christ is called lord and ab bor, caritas76 • More prominendy, however, caritas m,anifestll irsclf in che love for and the love not our of his own presumption bur out ofhonor and love ofChrist" 69 • of the superior77 • Dilectio, cura and affiaus also appear almosc exclu:sively in ｲｾＺｦ･ｮ｣＠ ro Besicles rhat, the monks have to ,love" what they ought to do and to ,not love" or hare hierarchical relationships78 • bad habits or acrs 70 • Wich very few exceprions, nlove" confirms and suppom verùcal relarioruh ips. In this Yer the Regula Benedicti also states thar following the rule should be motivaœd by sense, the &gula Bmediai Js similar w Caesarius' rule. lt is c:itber che.caring love of the love of Christ rather rhan by fear of damnation 71 • A monk who does everyrhing righr has superior or the love rowards the superlor, especially che abbor, who calœs Ùle burden of nothing ro fear and no reason for sadness72 , since the responsibiliry for his salvation is discrttio. EveJÜn cases of murual !ove, the way of enacrmentgenerally consim of mu rual delegated to the ab bot, who acts as the represenrarive of Christ - under the condition of oboedientia or humilitas (nor only in c. 72, which is already quored)19. 65 On che question of the auchorship of che Regula Bmdicti, see DIEM, lnveming che Holy Rule (cie. n. 73 See, for example RBcn, c. 2.7-10 p. 442, c. 2.37-39 pp. 450-452; c. 3.11 p. 454, c. 27.6-7 p. 550, 6) 72-76. c. 63.3 p. 644. 74 RBen, c. 2.39 p. 450-452: Et ita, timms sempa foturam discussionem ptiJtoris tk creditis ovibus, cum de 66 See especially RBen, prologue. 19-21 p. 416--418, c. 5.10-11 p. 466, c. 7.8 p. 474, c. 72.2 p. 670. 67 See also RBen pro!. 12 p. 416, pro!. 29 p. 418-420, c. 2.36 p. 450, c. 5.9 p. 466, c. 7.10-11 p. alimis ratiociniis cavet, miditur de suis soilicitUJ; see also c. 3.11 p. 454, c. 64.1 p. 648. 75 RBen, c. 72 p. 670: Sicut (ft :ulus amaritudiniJ malus qui upa"lt a D'o u ducit ad inftrnum, ita est 474--476, c. 11.9 p. 516, c. 19.3 p.-536, c. 31.2 p. 556, c. 36.7 p. 570, c. 53.21 p. 616, c. 72.9 p. 670 (for timor Dez) and c. 4.21 p. 456--468, c. 4.72 p. 462, c. 5.10 p. 466, c. 7.34 p. 480, c. 72.9 p. 670 (for amor Dd). zelus bonus qui stpara.t a vitia tt duc# ad Deum tt ad vitam atttmam. Hune trgo ulum Jtrotntissimo amore 68 RBen, c. 19.3 p. 536: Ideo umper mmzores sim us quod ait propheta: StTVite Domino in timore[ ... ]. The . extrctant monachi, id tst ut honore st invium prtUVmiant, infinnitates sua; sivt corporum sive morum patientis- translations from the RBen are my own. sime tolmmt, obodimtia.m sibi artatim inpmdant; nu/lus quod sibi utile iudicat sequatur, sed quod magis alio; " RBen, c. 63.13 p. 646: Abbas autmz, quia viw Christi cr•ditur agae, dominu< et abbas voatur, non sua caritatmz fra.ttrnitatiJ ｾ｡ｳｴ＠ inptndant, amort Dttnn ｩｮｾ｡ｴＮ＠ abbatam sum sinctrtl tt humili caritau diligent, adsumptione ud honor. ( f amon Christi. Christo omnino nihi/ pracpolUlnt. qui noJ parittr ad vitam aettrno.m pcrducat. 7° For example: ieiunium amare, multum Wqui non amare, voiuntaum propriam ｯ､ｩｲｾ＠ sec:: RBen, c. 76 RBen, c. 4.26 p. 458, c. 35.1-2 p. 564-566; orher exarnples can be found in prologue. 47 p. 424, c. 4.13/54/56/64-68 p. 456--462, c. 7.31/51 p. 480-484. 35.6 p. 566, c. 68.5 p. 664, c. 7!.4 p. 668. 71 RBen, c. 7.67--69 p. 488-90: Ergo, hir omnibus humilitatir gradibu< ascmsis, mona.hus mox ad cari- 77 Sec, for exarnple, RBen, c. 2.22 p. 446, c. 53.3 p. 6!2, c. 6!.4 p. 638, c. 64.14 p. 650, c. 72.10 p. 670. uzum Dâ pervenitt illam qwu ｰｾ｣ｴ｡Ｎ＠ Joris mittü timornn, ptr qu.am univtrsa qUtU prius non sint fonnidint 78 Dilectio for God: RBen, pro!. 49 p. 424, c. 4.1-2 p. 456, c. 5.16 p. 468; di/mio ofGod: c. 4.77 p. oburvabat absqut ui/Q labort velut naturaliter "' consu.tudin• incipiet custodin, non Ùlm timore gehennae, ud 464, c. 7.39 p. 482; dilectio for enemies, sinners, che inferior and rhe sick: c. 4.31 p. 480, c. 4.71 p. 462, c. amore Chrûti et ｣ｯｮｲＭｾ･ｴｵ､ｩ＠ ipJa bona tr del.marionr vi.r<'.mcm. 63.10 p. 644--646, c. 64.11 p. 650. - n Nor to despait of God's mercy;, countcd among the good works of a monk, sec RB en, c. 4.74 p. 462. 70 See RBen, c. 6!.4 p. 638: cu;,. humilitate caritatis; c. 68.5 p. 664: [... ] et a caritate, corzfidem de adiutorio Dei, ohoedùzt; c. 71.4 p. 668: de cettro omnts iunioru prioribus suis omni caritatt tt soL/icitudine The Rtgulr: Bmtdirti is ag2ÎIJSI nirtitia. in general, sce !Ulen, prologue. 5 p. 414, c. 31.18-19 p. 560, c. 34.3 obodiarzt. p. 564, c. 35.3 p. 566, c. 36.4 p. 570, c. 48.7 p. 600, c. 54.4 p. 618. 30 Albrecht Diem Disimpassioned Monks and Flying Nuns 31 The low esreem for mumality and imerpersonal emotions (even if they are emirely non-hierarchical interactions have to be fully submitted to this principle of oboedien- chaste) is not accidentai but forms part of a broader system of emotion management. tùf'9. In chat sense the Regukz Benedicti provides a ,safe" communal alternative to che Aside from amor Dei and timor Dei, any other incitement or motivation ro act is highly permanencly endangered ascetic srriving for apatheia or impassibilitas in the models of su;-picious. If we look at rhe most important motlvacional rerms, ulus and -deJiderium Evagrius and Cassian and, indeed, a skillful continuation and institurionalization of rhe (occasionally also dtsidium), we see the rule's very ambivalent attitude rowards motiva- prerequisite of total submission ro a charismatic leader. tion. Appropriare z11fus and ､･ｳｩｾＺｲｵｭ＠ can be narrowed down ro rhrce instances: rhe The fact thar the monk's focus (also his emotional focus) is almost exclusively di- ulus ｄｾｩ Ｎ＠ the zalus w enter monastic !ife, and the ulus ro ac.hieve erernalsalvation 80 • No rected towards the superior, the ab bot, as representative of Christ, or to Christ, leads to orher zelw, nor any orher passion or desire, may play-a role in a monk's life81 • a general disinterest in emotions on a horizontal leve!- even rhe negative ones 90 • Aside Even though ulu.s may or·may nor be good, absence of ZtJLus ranges among rhe instru- from the imtrumenta bonorum operum which are basically applicable to every Christian, ments of good works81 • Desiderium, which in ocher rules may or may nor have a positive me rule does not see the necessity to discipline the effects of negative emotions on the ro co nnotarion, is, according ｲｨ･Ｇｬｾｴｧｵｫｺ＠ Bmdicti, always a bad thing83 .lr'srhe sarabaits, interactions berween monks. The condemnations of anger, greed, violence, rhefr thar who make their own desires rheir law" • 4 we find in most other rules are conspicuously absent in the rext. Instead, the ｒｾＺｧｵｦ｡＠ Borh zelus and desiderium are imrinsic ro whar should be entirely eradicated rhrough Benedicti focuses ta an exceprional degree on chose emotions thar might subverr the monasric discipline: the propria voluntas8 5• The monks are supposed to suive to submit hierarchy and cause disobedience or reveal propria voluntas, parricularly superbia and 91 rhemselves ro unconditional obedience in perfecr humility. Ourside this prerogative ir efatio • An example of this concern for emotions thar mighr lead· ro subverring the does nor really marrer wherher a monk wants good or evil. He is not supposed to want at monastic hierarchy is the rule's concern with the praepositus, che second in the hierarchy. ali. The line berween good monks and bad monks (sarabaites, but also gyrovages) is drawn The diatribe against the praepositus belongs ta rhe few sections of the rule chat reveal along following one's own desiderium and voluntas86• · sorne of the aurhor's emotions. Qui te obviously, he had sorne vety bad experiences wirh The rule begins by j uxraposing desidium and propria voluntas wich oboedientia: the second in command: ,Lisœn, oh son, ra che precepŒ of rhc mas1er and lean che eu of your ｨ･｡ｲｾ＠ ro teceive ,Ir happens onen thar me appointment of a prior leads to severe scandais in monasteries, willingly che admonla::ions of me loving father, and zealous!y fulfill mem, $0 chat you rerum since there are sorne in1lated by the malicious spirit of pride and regard rhemselves ro h!m, through 1he excrtion of obedience of wbom you withdn:w through the desire of second ro me abbot. They nourish scandai and create discord within me community by disobeclieno:. The.r.,fore I diéecr my words rtow t0 you, who, renouncing his own will seizing desporic rule. (... ]This causes envy, contention, alienation, rivalries, quarrels, and in arder to serve che rruc king, Lord Christ, ralœs up the saongesc shlning wcapons of disturbance of che order. [... ]If a prior is found robe vicious or be becomes presumptuous, obedience "87 _ being_deœived by exaltation or if ir appears mat he despises che ho!y rule, be shal! be admonisbed up to four times [... ]"92. Instead of acting on rhe basis of any emotion, the monks should fully submir ail of their deeds and habits to the principle of humilitas and oboedimtia, which are daborared in The same fear of any emotion thar might undermine and subvert hierarchies and in- c. 5 and 7 of rhe rule's first section. Humi!itas a.nd oboedientia subsequent! y appear as dicate propria vo!untas appears on severa! occasions in the rule, especially wirh regard guiding principles in almosr every chapter of the rule chat contains directives••. Even to rhose to whom ex officia sorne power is assigned. The objective of extinguishing the 80 See RBen, c. 4.46 p. 460: [... ] vitam aettrMm omni concupircmtia piritali deûderare; c. 7.23: Anu te 27.3 p. 548, c. 29.2 p. 554, c. 31.7/13 p. 556-558, c. 34.4 p. 564, c. 45.1-2 p. 592-594, c. 47.2 p. 598, est omne desiderium ｭｾ［＠ c. 60.8 p. 636: Clericorum autnn si quiJ eodem desiderio monastoio sodari voluoit, c. 53.6 p. 612, c. 53.24 p. 616, c. 57.1-3 p. 624, c. 60.5 p. 636, c. 61.4 p. 638, c. 65.14 p. 656: obotdün- loco ｭｾ､ｩｯ｣ｲ＠ coniocmtur. tia: prol. 2-3 p. 412; prol. 40 p. 422, c. 2.6-10 p. 442, c. 2.17 p. 444, c. 2.25-28 p. 446-448, c. 3.5-6 p. 81 See RBm, c. 64.16 p. 652: [... ] non fit zelotipus et nimir turpicioJUS; c. 65.22 p. 658: Cogir<t tamm 452--454, c. 7.34-35 p. 480-482, c. 53.20 p. 614, c. 58.7/17 p. 628-630, c. 62.4 p. 640-642, c. 65.21 p. abbas ｳｾ＠ de omnibw iudiciis suis Dro reddue rationem, ne foru üzvû:liae aut :ali.fomma urat animtZm. 658, c. 68.1/5 p. 658, c. 71 p. 668, c. 72.6 p. 670. " RBcn. c. 4.66 p. 462. "" RBen, c. 71.1-2 p. 668: Oboedientiae bonum non solum abbati o:hibendum m ab omnibus, sed etiam " Sec RBcn. pmi. 2 p. 412, c. 4.59 p. 460, c. 5.12 p. 466, c. 7. 12 p. 4-76, c. 7.23--24-p. 478, c. 7.31 p. . sibi invicmz. ita oboediant ftams, sdenUJ pao hanc obotdirotiu viam se ituros ad Deum. 90 480, c. 48.23 p. 604, c. 73.7 p. 674; deûdiosus appears rhus in the first and in the last sentenœ of the rule. DE VoGÜÉ, Community wd the Ab bot (cit. n. 35) voL 2, 394-445 providos a different interpretation " R.Bcn. c. l.8-9 p. 438: [... ]pro lege eir m desideriorum voluntAJ, cum quidquidpuravuint ud elegerint, of the rule, S<ating thar the &gu/a Benedicti is at !east more horizontal than rhe Regula Magistri. hoc dicunt sanctum, et quod noluerint, hoc putant non liure. " See RBen, pro!. 29 p. 418--420, c. 1.6-9 p. 438, c.2.27-29 p. 448, c. 3 p. 452--454, c. 4.34 p. 458, c. " On propria voluntas, see RBen, c. 3.8 p. 454, c. 5.7-13 p. 466, c. 7.12-13 p. 476, c. 7.19-22 p. 4.69-70 p. 462, c. 7.1--4 p. 472, c. 21.5-6 p. 538, c. 23 p. 542, c. 28 p. 550-552, c. 31.1-2 p. 556, c. 34.4-6 476-478, c. 7.31-33 p. 480, c. 33.4 p. 562. p. 564, c. 38.2 p. 574, c. 57.2-3 p. 624, c. 58-63 p. 626-646, c. 65 p. 654--658, c. 68-69 p. 664-666, c. " See RBm, c. 1.8 (quoted above); c. 1.11 p. 440 (on the gyrovaguos); c. 4.59-61 p. 460--462 (on the 71 p. 668 . good works). 02 RBen, c. 65.1-3/7/18 p. 654--658: Saepius quidem contigit ut per ordinationem pra<positi scandtzla 87 RBen, prologue. 1-3 p. 436: Obsculta. o jili, P"'"'P"' magùtri, u inclina· aunm rordù tui, tt 11d- gravia in monasteriis oriantur, dum sint aliqui maligno spiritu supubüu inflati et aestimantes se secundos esu monitionem pii palTÎJ libenur excipe n ejficaâter c.of'Jpk, u.t ad ｾｵｭ＠ per obbedie-nti.!U Lzbotan rtdem. a tjUb ｰｾｲ＠ abbat<S, adsum<ntes si bi tyrannidem, scanda/a nutriunt ft dùsemion<S in congrrgatione:s faciunt, [ . . .] Hi ne sus- inoboedientiae desidiam reusura.r. Ad te rrgo nunc mlhi Itrmo dln"gir.Jr, qu.i.squfs ｡｢ｲｾｮｵｩￛｭｳ＠ propriis ·voluntn:ti- citantur inviditu, rixae, duractiones, amzultttiones, dissauiones, exordinatiorus ( ... ] Qui praepositus si repertus bus, Domino Christo vao regi militaturus, oboedientiae fortisrima atque praedartl arma sumis. foerit vitiosus aul elatione dectptus superbire, aut contemptor sanct:lu regulae foa-it, conprobatus, admoneatur " Humiliras: RBen, c 3.4 p. 542. c. 5.l p. 464, c. 6.1 p. 470, c. 6.7 p. 470--472, c. 20.1-2 p. 536, c. verhi.s wque qwzur. 32 Albrecht Diem Disimpassioned Monks and Flying Nuns 33 propria voluntas implies a completely different way from Caesarius' rule to disregard the traces from a great nurnber of pa,tr isric texts, monastic rules, and saint's lives, which separation berween ,inside" and ,outside" . For Caesarius, monasric discipline should indicares chat i rs amhor could f.ùl back on a textual repenory thar was remarkable for lead to a full concordance berween whar rhe nuns fee! and how they act. For Benedict, a seventh-century wrirer98 . The conspicuous absence of Caesarius' rule should therefore the monks' acts should express that they do not fee! anything anymore, except for timor be undersrood as a strong presence. Most likely, the Regula cuiusrkm ad virgines was and amor Dei. In that sense, the Regula Benedicti may be regarded as rhe most authori- produced for a monastery thar already used Caesarius rule: a Columbanian "update" of tarian and the ,darkest" of the three monastic rules discussed here. Caesarius' program thar was, to a great extent, based on the Regula Benedicti. The techniques of disciplining and controling emotions corroborate chis observa- tion. The Regula cuiusd4m is deeply embedded in both monastic traditions, but it de- Flying on the Wings of Love: The Regula cuiusdam ad virgines vdops one of the most elaborate programs of emotion management to be found in any monasric text, which forms a response to both the Regula Benedicti and Caesarius' Regula The third rule analyzed here is called Regula cuiusrkm ad virgines in the only manu- ad virgines. The rule's concept of emotion management is laid out in three chapters script thar contains the complete text, the Codex Regularum complled by Benedict of (which contain relatively few parallels with the Regula Benedicti) 99 and is put imo praxis Aniane around the year 800 93 • The text was written in the first half of the sevemh cen- rhroughout the entire rule. Those passages dealing with emotions and emotion manage- tury for a monastery founded within the monastic reform movement inspired by the ment throughout the rule are often additions to or modifications of the content of the Irish monk Columbanus. It contains numerous parallels with Jonas of Bobbio's Vita respective chapter of the Regula Benedicti. The result of this technique or revision is a Columbani (which can be regarded as the program of Columbanian monasticism) and system of emotion managemant of remarkable coherence. severa! allusions to the rules ascribed to Columbanus 94 • The main source of inspiration At firsr glanee, the text has a framework similar to the previously discussed rules. was, however, the Regula Benedicti. · Humilitas, oboedientia, amor and timor seUl play central roles. At severa! places amor and Along with the Regula Donati, another Columbanian monastic rule written around timor are directed towards God 100, and humilitas ist depicted as a necessary general at- the same time, the Regula cuiusrkm is the first document of the reception of the Regula ùrude of those living a monastic life101 • Benedicti9 5. About rwo-thirds of the rwenty-four chapters of the Regula cuiusrkm are re- A fundamental difference, however, and the basis for the rule's techniques of emo- vised versions of a selection of chapœrs of the Regula Benedicti that address simllar tapies, tion management, consists of applying these three categories on the leve! of interaction sometimes in similar words. Nevertheless ali these chapters are phrased differendy and berween the nuns and within the monastic community. Despite the similarities to the express a monastic program that is clearly distinct from that of the Regula Benedictz<J6• Regula Benedicti, the Regula cuiusrkm manages to shift from focussing on hierarchy and The connecdons berween the Regula cuiusrkm ad virgines and Caesarius' Regula ad vertical relationships to placing horizontal relationships and interactions in the center of virgines are less obvious. Besicles a couple of terminological parallels, Caesarius' rule did its monastic program: the Regula Benedicti is turned 90 degrees. seemingly not leave any traces in the Regula cuiusrkm, which is remarkable since hard!y The programatic basis for this shift, which places the interactions berween individual any monastic rule found such a wide reception (also within Cqlumbanian monasticism) and community at the center of the collective striving for salvation, is expressed in as Caesarius' Regula ad virgines9 7 . Moreover, the Regula cuiusrkm ad virgines contains chapter 5 of the rule, which in a way replaces the ascetic program developed in c. 4 to 7 of the Regula Benedicti (chapters chat were not used at all by the au thor of the Regula cuiusrkm) 102 • " Codex Regularum, Ms. Munich 28 118, foL 207- 2 14'. 1 am prep:uing a new edidon of me rule. The currencly bost a' oailable e_ditio n CUl be fo u.n d in PL 88 , cd. Jacques-Paul MloNE (Paris 1862) coL 1051-1070. Ali quotation.s providc:d. he_re are ooed 00 che fonhcoming edition. The ｳ･ｮ ｾ ･ｮ｣＠ numbering is me same as " For a reconstruction of me author's library, sec OtEM, Rewriting Benedict (dt. n. 94) 316-31 7. in Pie_rre BONNEaoE's Edition of Benedict o f Aniane's Concordia Regularum, a commentary on me Regula ,. Rcui, c. 5 (De se invimn diligendo v.! sibi invican obodiendo), c. 6 (De assidtu danda confessione) and Benedicri wlùch q uotcs almost che encire text of the Regub. cuiw dam; sec Benedict o f Aniane, Concordia c. 22 (Qualittr invicern se humilient vel ordin.s sn-vent v.! in minutis actibus qualiter sint savanda praecepta) . 100 Regularum , cd. Pierre 801;1"EB.IIll (CCC M 168A, Turnhout l;l99). Sorne of che ropics discussed in chose See, for example, Rcui, c. 3.2-3 (on the porta.ria's love for Gad), c. 4.13-15 (on che cellararia's timor :trticles lave been add.res.secl in pr<:Vious studios on tbc tcxt;·stt Dœ.>o!, Das roonascisP,e Experim<-nt (cit. o. 4) Domini), c. 12.15 (on the timor Domini of the penitents), c. 23. 1 (on the timor aeterni iudicii of fugitive 249- 260 ; IDEM, Van liefde. vroes en zwijgen (d t. n. 1) 4. 1 S-423; t OEM, O n openinr; and closing me bo&t (dt. nuns), c. 24.4 (on educating clùldren to timor ac amor D ..) . n. 41); IDEM, Das Ende des monastisc:hen Experimems: Liebc, Beic:h re und Sc:hwcigco in der ｒ ＼ｧｾ ｬ｡＠ t:uiusdam 101 Sec, for c:xample, c. 1. 13, c. 2.4, c. 6.26-28. ad virgina (wich a German translation of che rule), in: Female Vita Rdigiosa, ed. Gerr MELVJLLE-Anne MüL- 102 Rcui, c. 5: De se invicnn diligendo vel sibi invium oboedimdo: (1} Di/ige-re se ab invicem in Christo mona- LER (Vita Regularis, Münster 2011), forchcoming. chae in monasterio quanta cura ､･｢｡ｮｾ＠ pi!T roangelium lohannis dt>minus demonstrat, (2} cum dicit: Hoc est praecep- " A list is provided in Albrecht DIEM, Rewriting Benedict: The regula cuiusdam ad virgines and tum meum, ut diliga.tis invium. Maiorem dilectionem nemo habet, quam ut animam suam ponat quis pro amicis suis. intcrtextuality as tool to construct a monastic idrotity. ]ML 17 (2007) 313-328, at 316-317. (3} Et illud: ln hoc cognosunt omnes, quia mei discipuli mis, si invicem diligatis. (4} Diligere ergo precipimur ab invi- 05 Sec Michaela ZELZER, Die Regula Donati, der alteste Textzcuge der Regula Benedicti. R.gulae BeM- um, ut inuicem salvmrur. ut pa- mutuam dilectionLm eum imitm:ur qui nos di/exit, (5) iuxta apocalipsin: Et lavit nos dicti Studia 16 (1987) 23-36; DrEM, Das monastische Experiment (dt. n. 4) 252-259 . a peccatis nostri.s in sanguine suo. (6) Sic "KD soror sororem propter Chrùtum diligat, ut ChriJtum a g pa temporait m 96 Examples of the revisions performed in the Regula cuiusdam arc provided in DIEM, Rewriting dikctionem non reptllat. (7} quae vera et secundum Christum dikctio m prox imae malum non operatur. (8) Diligatur Benedict (cit. n. 94) . ergo proxima non camis affictu, sed piaetatis ministerio. (3} Diligatur puritate, diligatur religione, diligatur mansuetu- 97 The Regula Donati (which was written for a Columbanian rnonastcry) incorporates large sections of diru. diligatur caritatt, ut in omni ｳｾｰ･ｲ＠ amorr Christus inveniatur, et non ucundum saeculum, sed secundum deum Caesarius' rule. The rule is also mentioned in che Passio Paraeiecti, c. 15, cd. Bruno KRuscH (MGH SRM 5, maneat amor. (1 0) Sic enim a dt>mino praecipitur: Dilig.s proximum tuum sicut te ipsum. (11) Si soror sororem diligat Hannover-Leipzig 1910) 235. sicut ｳ｡ｮＮｾｴｩｰｭ＠ numquam ｰｾ｣｡ｴｩ＠ macuill.m incurret, ｳｾ､＠ cultu ｰｩｾｴ＠ ac diiectz."onis onuzta aeurna pra(mill. accipitt. 34 Albrecht Diem Disimpassioned Monks and Flying Nuns 35 Even rhough rhis chapter seems to be lirde more than a chain ofbiblical quorations, how the nuns act and speak. Every act and every act of speech are performances of the ir forms one of the most daring and radical rationales of monastic life- probably too inner srare of mind and, as such, have a deep impact on the other nuns' feelings. Insread radical for Benedict of Aniane, who inserted almosr rhe encire Regula cuiusdam imo his of simply imposing silence and controlling rhe content of every conversation 113 , rhe Concordia Regularum but omitted this chapter. Love, performed equally among the nuns Regula cuiusdam focusses just as much on the sound of every spoken word (vox) and as an imitation of divine love, leads the nuns to salvation, as long as ir is impersonal, rhe emotions expressed and evoked by the manner in which rhe nuns speak. The ab bess pure, and primarily motivared by the willingness to forgive each other's sins and to needs ro link her works wirh sacra eloquia so thar the fructum vocis may have effecr. She perform humilitas against each other 103• Evemually, not rhe amor or timor Dei but the has ro admonish /eni increpatione114 • The portaria expresses her patience ex conloquio affo- amor, dilectio, pietas, caritas and ajfectus performed within the community is crucial for bili. The cellararia answers /eni responsione cum voce humilitatis and sermone /eni sine ulla the nuns' salvation. In rhat sense, the Regula cuiusdam is certainly rhe most cenobitic of asperitate and fideli voce. The nuns have to keep themselves far from frivolis et scurrilibus ali rules. While the Regula Benedicti depicts cenobitic life srill as the second best option, et pravis et malitiosis Jabulis. They are nor allowed ro speak dissoluta voce. At nighr they which pays tribu te to human weakness 104, for the Regula cuiusdam the community is es- are not allowed to speak, ut conloquendo mortalia excitet desideria. Love and humiliry ex- sential: one can't do ir al one. Therefore, the precept of love towards fellow nuns and the press rhemselves in a salutatio sermonum ejfabilis. With outsiders the nuns have ro speak community as a whole are addressed in numerous chapters of the rule 105 • Mutuallove cum omni humilitate et modestia ac sobrietate11 5. becomes, much more than humilitas and oboedientia, the leading principle of monastic Wharever the nuns have ro do needs to be performed wirh gravitas, mansuetudo, !ife. Love should especially (but not exclusively) guide chose who hold special offices and moderatio, sobrietas, Jestinatio and without tarditas or mora116 • Love· expresses itself in responsibiliries 106 • Praying for each orher's forgiveness and punishing each other are acts gesrures such as asking for blessing cum omni humilitate ab invicem jlectentes or rhrough of love 107 • Love can even overcome the strictness of the rule 108 • This love, however, has greering wirh a humiliatio capitis117 • ro be equal among the nuns, not personal, not determined by family ries, and certainly Yer the Regula cuiusdam ad virgines goes one deceisive step further. The rule dabo- not physical 109. Every movement, gesture, rhe sound of the voice, etc. has to be an ex- rates a system of spatial enclosure very similar ro thar developed in Caesarius Regula pression of this mutuallove 110 • Humilitas and caritas are closely linked to each other 111 ad virgines 118 (which is a good argument ro regard ir as a supplement to this rule) but and this humilitas is nor just an attitude but, along with love, needs robe expressed and opens a ,second front": the boundaries between the ,inner self", berween motivations, performed in various acrs. Iris always ,humilitas in action" 112• desires, emotions, and between their performance in outward acting. The terminology One way in which humilitas and love are broughr inro action is in the way the nuns of addressing this ,personal enclosure" is similar to that used for rhe in tus and Joris of have to speak. The rule is nor only deeply concerned about whar the nuns say, but also the monastic space119 • The devi! finds his place at the orifices thar connecr the inside and rhe ourisde of the individual nun. Ir is love thar prevenrs him from gerring access ro the nun's heart 120 • The nuns are nor allowed to speak to each other at nighr, because (1 2) Man<at ugo semper in cortk dilectio, ut antiqui hostis Üuoris virus extinguat, pu qumz in primordio protoplasto deapto morris pateftcit introitum, {13) sicut scriptum est: lnvidia autem diaboli mors introibit in orbmz tararum. the devillikes ro use their mouths and ears for stirring up morral desires 121 • Even if rhey (14) Diligatur proxima, n< odii macula cruentationis crimen incurrat, (15) sicut Iohdnn<S aposta/us Wtatus m, dicms: arrive lare ro their prayers, the nuns are nor allowed ro sray outside the oratory, because Qui odit fratr<m suum homicido est. (1 6) Di/igatur proxima, neper aliqua discordiae fomenta 7"tenta proprii focinoris sleep may allow the devil ro. enter them 122 • Shame in the eyes of the ourside world may vinculo non solvatur, {1 7) !leut dominus in tvangelio tlstatus est dicms: Si non dimisuitis homin.ibus pecca:ta eorum, nor lead ro fosrering the face of the devil inside the individual nun 123 • The community, nec pater vester caelestis di mi tut vobis peccata vest:rtl. (18) Remittamus proximis, ut ab omnipotente remittatur nobis. (19) Date, inquit, et dobitur vobis. (20) 0 quam iusta commutatio! 0 quam pia misuatio, dondo accepisse, accipiendo do nasse, (21) si nu/la iurgiorum incrementa nu/lave nutrimenta retineamur! (22) Sic et aposta/us ortatur dicens: Esta te 113 The Regula cuiusdom comains a rule of silence rhar is scricter rhan in any other rule. The monastery is invicem benigni misericordes, donantes invicem, sicut et tkus in Christo donavit vobis. (23) Nihi/ aüud dort! preci- ser up in a way thar prevents rhe nuns from having any conversation wirh outsiders and fellow nuns without pimur, nisi quod nobis dore petimus. (24) Sic et orando dicimus: Dimitte nobis debita nostra sicut et nos dimittimus supervision. See, for ocample, c. 12.9-12, c. 12.18, c. 14.15, c. 21.22. The rule of silence is anàlyzed in DIEM, debitoribus nostris. (25) Debitoribus dimittendo nos laxtzmur a tkbito. (26) So/vamus ergo pu dilectionmz et amorem Das Ende des monasrischen Experiments (cit. n. 93). proximos, ut nos a nostri! criminibus ｰｩｾｴｬ￩＠ et müaicordia solvat deus. Amen. . 114 Rcui, c. 1.4-6 and c. 1.12. 103 A semence-by-sentence analysis of c. 5 is provided in DtEM, Das Ende des monasrischen Experimems 115 See Rcui, c. 3.7, c. 4.11, c. 4.19, c. 4.22, c. 9.2, c. 9.18, c. 14.8, c. 22.5, c. 22.23. (cit. n. 93). !t is omirted here for reasons of space. 116 See Rcui, c. 2.4-6 (on rhe prior), c. 11.5 (oh rhe kitchen personel), c. 2.17-19 (how the nuns should 1" See R.Ben, c. 1.2-5 p. 436-438 (praising rhe eremires over rhe cenobites) and c. 73.1 p. 672 raise), c. 8.1-5 (how rheyshould move to prayer), c. 7.3 (how rhe abbess has ro hear confession), c. 6.26 (how (declaring rhe Regula Benedicti a texr for beginners). penitent nuns have ro ask for forgiveness), c. 12.24-26 (how rhe nuns have to go to work). 10 5 Rcui, c. 22.1: Quanto se affictu vel caritatis ministerio in monasterio animae positae debeantdilign-e, 117 Rcui, c. 22.1 O. sanctorum patrum instituta sanxerunt; see also the examples llsted below. 118 The rheme of spacial enclosure is addressed mainly in Rcui, c. 3 (on the porrer) and c. 21 (on 1"' Rcui, c. 1.7, c. 1.17, c. 4.2, c. 4.7, c. 4.12, c. 4.21. nuns escaping from the monasdc boundaries). The rule also addresses boundaries within the monasœry, 107 Rcui, c. 6.15, c. 20.8. between rhe main church and rhe rest of rhe monastery and between rhe monastic space and the place where 108 Rcui, c. 15. 12 excommunicated nuns have to be locked up in c. 6.23-25, c. 8.7-8 and c. 20.7-11. 109 Rcui, c. 23.6-9. 119 See, for example, Rcui, c. 12.10-11, c. 22.6, c. 23.7. 110 See below, n. 113-117. 120 Rcui, c. 5.12. 111 Rcui, c. 22.7, c. 22.9. 121 Rcui, c. 14.7-8. 112 Rcui, c. 3.8-9, c. 3.15, c. 4.11, c. 4.21, c. 6.28-30, c. 19.8, c. 20.10. See especially, c. 22.tide/6-10, 122 Rcui, c. 8.11. c. 22.16, c. 22.20, c. 22.22-23. 12 ' Rcui, c. 16.9-10.  Disimpassioned Monks and Flying Nuns 37 36 Albreche Diem cherefore, has co surround itself with an ambitus virtutum (a circle or spell of virtues) in agression' 31 • Much more prominent, however, are lukewarmness, sluggishness and the order w fend off the devil 124• Jack of motivation - and here rhe &gu/a cuiusdam vastly elaborates on Caesarius' rule. The boundary berween the inner stace of mind or the condition of the heart (bath Ir is the abbcss's responsibilicy ta improve rhe lasûvas a fossas mentes. ｔｨｾ＠ dwts torpentis mens and cor appear in düs rule more often chan in any other monastic rule) and the vitae disqualifies nuns from leading positions. lt is the prioress's responsihillcy m excice the actus, che ourward expression of what's inside, is a consistent abject of concern. First, /Arzgrtmtium moribus [...] er tepescrotium ignauiam, to control whether the rruns raise for al! the orifices chat connect the inside with the oucside, i. e. mouth, ears and eyes, have crurnal offices cum ftruore vd quae cum tepiditate and co punish th ose who are found. 00 to be guarded closely. No ward may be spoken or beard wichouc a witrness present. Eye guilt:Y of tardi tas or se:gnitia: The rule is concerned with the tepor animi, the fragi.li.tttJ mm- contact is srricdy limited 125 • Even the body itself as a means of com.munication is an ab- &i.J, r:he ignavia in4frmauu: mmtis, the =dacia cem.eritarism. ject of strict control and, if necessary, discipline 126 • Every act, movement, gesture, word The nuns, especially chose holding offices, ase expected ro be toro cordis affectu crea- or look is regarded as revealing the inner state of mind. Bath the performative aspect of tori inh1!17!ntes, menti! .rwu statu ｦｩｲｭｳ｡ｾＺＬ＠ in omnibus zdum dei habmtes, mmu sollicita acting and the persistent urge ta control the ,inside" by observing the outside manifest a ùzpigra, inm:to ani:mo, mmu humili et conmto çorde, cum sollicito timoris muiïo, rigidn.e themselves in a chain of performative expressions chat stretches through the en tire rule 127 • mmtis vEl concordat!. They should have mrm. introra, mra inrmta., parata tko mens, and By imposing a permanent ritual of confession chat forces the nuns ta reveal their anima vigo re creatori• intmt:ll. They have ro act pa piae mentis affictum and show chat deeds and whatever entered their mind through their eyes 128 , thoughts or dreams, and by sollicitudo a1zimi uigea.r tt comcimtiae firmi tas sit probara 133 . permanent supervision of every ourward expression, the rule aims at finding a tru th chat One of the central ideas of the Regula Brot:dicti is, as shown ahove, to force the goes far beyond the ourward act. It's about vera dilectio, vera mortificatio, vera credulitas, roonks ra give up their propria vo!unttn. The Regula cuiusda.m ｾｲ･ｳ＠ on rwo occasions purissimus affictus, vera humilitas ac caritas, acquired through pura conftssio 129 • rhe same ｩ､･｡ Ｑ ｾＮ＠ Iris, howevcr, put inra practice not so much by replacing vobmras by There are rwo reasons for the rule's objective of going beyond controlling the ourward oboi!dimtia but rather by the objective to make the nuns vr.tnt the righr r:hing. On sev- act and its focus on the links berween the inside and the outside of the individual nun. cral occasions when the Regula Bmedi.cti refers tO a specifie atciruck or act, the Regula 1 On the one hand, there is an awareness chat every performative act has an impact on the c:dusda.m inse.ru the nunS will (voluere and ｮｯＯｵ･ｲｾＩ＠ as the comersrone of disci.pli.n.e lS . scate of mind of other members of the community. Love shapes love and happiness, rough Much more r:han with arro_gantia, iivor, etc. the Regula. nûusdam is concerned with words or unfriendly gestures unhappiness and agression. On the other hand, disciplinig the effecrs of a lack of r:he above mentionedsrare of rpind, thar is, m:gligmria. One encire ourward acts and the expressions of feelings and emotions do reach the cor or mens of the chapter of the rule is dediœœd to punishing whatever shows or happens bccause of neg- individual nun, the place where the inevitable sinfulness of every human is located. This is ligmtia136. Severa! ether chapters conrain negligmtia-clauses, which give the impression the ultimate goal of the system of monastic discipline developed in the Regula cuiusdam. thar acting out of 11egligrotia is much more serious than acti.ng out of disobedience. Neg- The inn er self has ta be revealed, contra led, and modified by means of monastic discipline. ligence as an act of silent rebellion endangers both the community and each nun's salva- Superbia and elatio, which the Regula Benedicti identifies as the greatest dangers, ap- tion. The pracposita has to make sure thar the nuns cart fo• the: rools and vesscls of the pear in the Regula cuiusdam as well, though only in a sideline 130, as do anger and blunt monasrery ttt in nullo neglegen:tilu tmebris repperiaturJuscaca, to prevent thar per ipsa.mm nl:gleaum ab ipso mercedro1 non recipiant, cuius res deripieruio non reservant. They have co inq uire the nuos pro ter eomm negligmt:Uu. The cella.raria ha.s co cake care of everyr:h.ing 124 ur in-nullo.negÜgf!ltiae damtul incurrat. Those who show negligence in rhe.ir discipline of Rcui, c. 22.3: Habet dmique latissimum virtutum copia ambitum, quod circumsepta facile hostem sibi ｲｵｰｾｴ＠ advenantnn. praye.r have the.ir own place of shame. Cooks and ctJlla.rariae façe corpo(al punishmenc m See Rcui, c. 3.4/9, c. 10.2, c. 22.22; this aspect is discussed in DIF.M, Das Ende des monastischen for eve.ry aet of m:gligmtia. ·The abbot has w conrrol the_nuns' ｳｬｾＺ･ｰ＠ neper neglegmtiam Experimems (cie. n. 93). matenuu sollicitudinis subiecta. mmtbra damna C4piant inbecillitatis and ra make sure rhat 126 See above on gescure. 127 1 lise chese rerms of performance, observation and recognition in the grammatical form in which chey appear: inquirendtu (Rcui, c.e. 2.17), agnoscant (c. 2.17), sciant (c. 2.18), repperint (c. 2.19), reperiatur '" Rcui, c. 2.5, c. 18.1, c. 20.1, c. 22.12-16. (c. 2.14), inveniatur (c. 2.16), cernitur (c. 3.15),patejiant (c. 3.15), invmiatur (c. 5.8), dinoscitur (c. 6.15), 132Rcui, c. 1.9, c. 2.2, c. 2.6, c. 2.18-19, c. 6.20, c. 8.4-5, c. 9.4, c. 10.18, c. 16.1. censendum est (c. 6.21), inventa (c. 7.6), inventa (c. 8.ll), demonstret (c. 11.2), sit probata (c. 13.2), non "' Rcui, c. 1.8, c. 2.14, c. 3.2-4, c. 3.25, c. 6.29, c. 8.2, c. 8.4, c. 8.11, c. 9.11. c. 12.15, c. 13.2-4, c. ､ｵ｢ｩｾｴｲ＠ (c. 15.9), maniftsut (c. 16.9), ｴｫｾｧ･ｲ＠ (c. 16.9), conpertum jùerit (c. 16.5), apparumt (c. 18.1), 14.1-2, c. 22.5 . inueniatur (c. 19.4), paujiat (c. 20.9), agnoscatur (c. 21.2), tamdiu examinetur, usque dum probabi/ù <ius '"' Rcul. c. 17.8, c. 23.4. uita inueniatur (c. 21. 4), tkmonstrandum (c. 22.2), cognoscatur (c. 22.4), demonstrantur (c. 22.4), patifacient Ill Raü, c. 17.2: The nuns Qav< robe purû:sb«<accordlng tO rh< rule-TI.post pnmnm, sccuruiam u..L t<r- (c. 22.5), monstranda (c. 22.9), inueniatur (c. 22.23), non dubitatur (c. 24.8), reperiatur (c. 24. 11). This is tittm cornptùmcm mrnular< nolrmlt, disciplina< rt!gulari subiaubit. Ｈｾ｣＠ alto c. 18.3-5. c. 20.9); c. 16.5: If il much more differenciaced rhan che sources Gere Alchoff uses for his mode! of emotions as a pe<formance. Ir bcromes-obviow chat an accident did noppen non""" WJiunMdr, iL will be punlshed leu ｾ ｶ･ｲｬ＠ y, c. 7.6: A is not about rhe rirualized performance of emotions but about the emotion (or che state of mind) revealed by nun gets punisned îf shc haswiuned (""luir) ro conceal somerhing from the o.bbw. a p<rformance; see Gere ALTHOFF, Spielregeln in der Politik im Mirrelalrer. Kommunikation in Frieden und u& Rcui. c. l6.r-4r.: De =ihus pri perntgltgtntiam aut tumtt• rupa:vmium: (1) Negkg<Jitia< culpn. qw: Fehde (Darmstadt 1997) 258-282. per muluu casus ir: muftis delmquincr. abbarisrae iudicio pensandum trt. (2) !t1m in Tlfutorio, in quoql'ina, ln "" Rcui, c. 6.21-22. UrmÎI()rio wl in qua/ib<t utilita:U aru Jregerir a ur perdiderir a;.rt ruglegu:r.r dimiserlt, (3) omnia ucUJulum tuum "' Rcui, c. 5.6, c. 6.15, c. 16.5-8, c. 9.20, c. 20.10 and especially c. 22.4. modulum sint pensant/a etiwi:Ut aera.um v.! unwzm ucl senilrm v.l vfrldem ru nt corrigtnda. (4) Quia.. ri in mini- 130 Rcui, c. 2.13: US! vero attol!mtes castigationis jlagello ad gradus humilitatis retrahat. mis ｮｲｧｬｴｾｵ＠ vidum rwn corrigirur, mrru tdt.iatl1 in minoribw ntlps.s 111 nu: iCI ra JJ.û:.birur ､ｩｵ｡ ｾ＠ 38 AJbrecht Diem Disimpassioned Monks and Flying Nuns 39 sick nuns nec a ministra aliqua:m lltgllgtntiam infirmae smtiantl 37 . The rule's con cern for on es char happen ro be preserved - may dc:velop different repertoires and assessmenrs of the nun's motivation, for ber mms and cor, h.u also a positive side: besicles rigid control emotions and dilfercur srraregies of dealing wich them, but in how far can they be read and punishmem, shaping a positive e.nvironmem and creaung ,happiness" are great as markers for different emorional commun!ries? To address this question we would bave to read them in very close connecrion wirh hagiographie texrs ro see whether ｲｾｧｵｌ｡･＠ coocerns of che rule - and chis happiness i.s much more earrhly chan thar of Caesarius' rule. The nunsnave to play thcir part by inreracring in a friendly way, but rhere arc also and vitae ind.eed describc the same emotional wocld just from different perspectives. srrucrurnl concerns for the nuns' menral well-being. Medication on the psalms shotÙd Anotber problem nor sufficien.cly addressed here, is the question how .,gendered" rhe sweeren (dulcescat) che interiru mens of che nun. The abbess has co make sure"' omnium models of emotion management werc: and beaune. Were nuns and monks supposed to jidelium lauificet corda and has ro . find a balance berween srdcmess and friendliness chat fecl clllferencly? Lasr but nor leasr, the devi! hides in che detail (der Ti:uftl stl!c/a im ｄｾｴ｡ｩｬＩＬ＠ quaç leni increpatione sananda Jueram, rigida C!OTTI!ptione diripiantur. The priUpositll has as I tried ro co rake care omnium neccssiùl.tttm film corporis qwz.m animal.' ut [ ... ] corda subditamm s.how, but düs article does not give hirn and his fellow demons the place they: would de- ad laudem cruuoris inumandam o: sedu(a admonitione. o:citando erigat. Th<>! food has to serve in an investig;ttion of eacly medieval (monastic) emorions. Despire rhe pragmatic be provided sofidae mensurai! largirione. During a feast day, che ab bess has to ensure ut and maybe even ,.normative" character, rhey a.re around a lor in monasric rules, and ir nullus in ccclesia posirus r:ristidam dnnonstret, and the sufferings of che sick should not be would be won:h investig;tting sysrematically wh ar they are doing there. augmemcd by any exrerior sufferi ngm. The nuns have to love, wbat they do . ... Maybe this srudy is jusr che beginning of anorher long and emotional friendsbip wirh our sources on early medieVal monastic Li fe. Conclusion Monastic rules do not tell us how nuns or monks ufelr" and how far rheir emotions were different from ours and detennined by their specifie circurnsrances of life. Even if we read them in conjunetion wich narrarive texts, especially hagiographie works, we have to be excremely cautious. Their auchors decided what they wanred to tell rheir aud.l- ences, whar they should learn, and maybe how chey werc supposed ro fee!. Rules (and narrative te..xts), rhus, provide us witb rhe frame of reference in whicb emotions were addressed. As I have shown with a limited choice of rhree monasric cules, they applied and modified existing repertoires of emorional terminologyand show us how dilferencly emotions were described, asscssed, and treated, evc:n wichin che narrow range of Latin asa: tic rexts wriaen in the s.ixtb and sevemh cenrury- from Caesarius' happlness of en- closure:, Bencdicr's humilita.s, obot:dientia and constant fear of subversion of hierarchies, ro che imperative of love in the Regula: cuiusdam ad virgines. 1his shows thar ir would be far too one-dimensional ro assume thar monastic discipline limired itsdf ro restricring, suppressing and condemning t!lllotions. Yer thë work on rbe role of emotions, emotional discipline and emotion manage- ment wlchin che process of monastic institution forming is far from finished, not on1y because of having ignored so many ocher cules, and I would like to end the article with a couple of mggestions for follow-up studies. Sorne emotions have betn consciously omirred, most particularly the emotion of s hame, which plays a very dynarnic cole borh as a rool of discipline and as a threar ra gerting access to che rrurh. Anothc:r open questi.on relates to rl1e inreracrion between the works of , emorion theorises" such as Evagrius Ponti.cus and John Cassian (wirh their teaching on logismoi, cogiùl.tioms and vüia), bur also Augus-tine (wirh his distinctions berween the homo imaior and the homo exterio>) and che pragmaric responses ro prob- lem.s raising ln monasric communirics as they were e>:pressed in monastic rules. Monastic rules- rhe rhree invesrigated here nor more chan the about [Wenry other 137Rcu.i, c. 2.14, c. 2.16, c. 3.22, c. 4.16, c. 8.5, c. 12.29, c. 13.6, c. 14.4, c. 15.9. '" Rcui, c. 1.7, c. 1.12, c. 2.12, c. 9.11, c. 11.2, c. 12.11, c. 15.6.  Verôffentlichungen des Instituts Funktionsraume, für Osterreichische Geschichtsforschung Wahrnehmungsraume, Band 59 Gefühlsraume ffi Mittelalterliche Lebensformen zwischen Kloster und Hof Herausgegeben von Christina Lutter 2011 2011 Bohlau Verlag Wien Bohlau Verlag Wien Oldenbourg Verlag München Oldenbourg Verlag München