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Litterati, Spirituales, and Lay Christians According to Otloh of Saint Emmeram IRVEN M. RESNICK It seems somewhat paradoxical that at the very time in the eleventh century
when laity and clergy were most critical of the corrupt and decadent life led in
many monasteries throughout Europe, one should find among reformers the
most exaggerated claims for the benefits of monastic life. Peter Damian
(1007-1072), one of the most ardent and indefatigable monastic reformers,
provides ample evidence of this paradox. On the one hand, Damian compares the status of monks to that of the
cherubim in the celestial hierarchy, that is, as nearest to God. 1 Monastic life
is, he declares, a second baptism. 2 Like the first, it cleanses the professing one
of sin. 3 Among the various types of monastic observance it is the path of the
hermit which is highest and most perfect -- more perfect even than that of the
cenobites -- because it provides an environment which eliminates almost every
occasion for sin. 4 For this reason Damian cites approvingly Romuald's desire
to turn the whole world into a hermitage and to induct all its inhabitants into
the monastic order. 5 Nevertheless, life in a cenobitic household is itself a good,
even if its customs are inferior to those found in the hermitage. 6 On the other hand, Damian was painfully aware of the degenerate life led Mr. Resnick currently resides in Rochester, New York.
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| 1 | Damian, Op. 28, Apologeticus monachorum adversus canonicos, in Patrologiae cursus
completus, Series latina, ed. J. P. Migne, 221 vols. (Paris, 1844-1864 ) 145, 518A (hereafter
cited as PL). I cite this text with reservation, since there is some question about its
authenticity. For a catalogue of Damian's works, including a discussion of their authenticity,
see especially Giovanni Lucchesi, "Clavis S. Petri Damiani", in Studi su San Pier Damiani
in Onore del Cardinale Amleto Giovanni Cicognani (Faenza, 1961 ): 249-407. | | 2 | Damian, Op. 16, Contra Episcopum monachos ad saeculum revocantem c. 8, PL145, 377A.
In a similar way, Damian claims that the canonical hours of the divine office are like seven
baptismal baths ("quasi septem baptismatum lavacra . . .") which wash away at least the
lesser sins into which one -- lay or cleric -- falls daily. See Op. 10, De horis canonicis, c. 1, PL
145, 223C. | | 3 | See G. Miccoli, "Théologie de la vie monastique chez Saint Pierre Damien, (1007-1072)",
pp. 469-470, in Théologie de la vie monastique (Paris, 1961 ). G. G. Coulton notes that Odo
of Cluny made the same claim. See his Five Centuries of Religion, 4 vols. (Cambridge,
1929-1950 ) 1:262. | | 4 | See Op. 18, Contra intemperantes clericos, PL145, 395D; Op. 15, De suae congregatis
institutis, c. 1, PL145, 336C. | | 5 | "adeo putaretur totum mundum in eremum valde convertere, et monachico ordini omnem
populi multitudinem sociare". Vita Sancti Romualdui, c. 37, PL 144, 988A. | | 6 | This can be ascertained from the praise Damian reserves for the communities at Monte
Cassino and Cluny. See, for example, De Gallica profectione, PL145, 873-874, written by
one of Damian's companions on a visit to Cluny. Also see Epist. 6.2; 4; 5. | -165- | |
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