Charitatis apportioned authority among the abbots of the Order, providing, as it were, a mutual power of enforcement in which every abbot had part. One notices also that the Charta is neither monarchical nor democratic, but aristocratic; for the abbots (not the Abbot of Citeaux alone) manage and control the Order, and without any representation of the monks at the annual Chapter.[1] The Charta Charitatis seems a spiritual mirror of the feudal system.
Mediaeval monasticism, whether cloistered or sent forth into the world, was predominantly coenobitic or communal. Yet through the Middle Ages the anchorite or hermit way of life was not unrepresented. Both monk and hermit existed from the beginning of Christian monasticism; they recognized the same purpose, but employed different means to achieve it. For their common aim was to merit the kingdom of heaven through the suppression of sense-desires and devotion to spiritual righteousness. But the communal system recognized the social nature of man, his essential weakness in isolation, and his inability to satisfy his bodily wants by himself. Thus admitting the human need of fellowship and correction, it deemed that man's spiritual progress could be best advanced in a way of life which took account of these facts. On the other hand, anchoritism looked rather to man's self-sufficiency alone with God—and the devil. It held that man could best conquer his carnal nature in solitude, and in solitude best meditate upon his soul and God. The society of one's fellows, even though they be likeminded, is a distraction and a hindrance. Obviously, the devoted temper has its variants; and some souls will draw from solitude that strength which others gain from support and sympathy.
Both the coenobitic and the hermit life were, from the time of their inception, phases of the vita contemplativa. Yet more active duties had constantly been recognized, until at last monasticism, in an ardour of love for fellow-men, broke from the cloister and went abroad in the steps of Francis and Dominic. Even this active and uncloistered monasticism drew its strength from its hidden meditation,
- ↑ In fact, paragraph 15 provides that at the Chapter accusations against an abbot shall be brought only by an abbot.
