English Monastic Life. Gasquet Francis Aidan
Moreover, on the death of the superior, the king took possession of the revenues of his office, which were administered by his officials till, on the confirmation of his successor, the temporalities were restored by a royal writ. In some cases this administration pertained only to the portion of the revenues specially assigned to the office of superior; in others it appears to have included the entire revenue of the house, the community having to look to the royal receiver for the money necessary for their support.
In practice the process of election in one of the greater monasteries on the death of the abbot was as follows. In the first place the community assembled together and made choice of two of their number to carry their common letter to the king, to announce the death and to beg leave to proceed to the election of a successor. This congé d’élire was usually granted without much difficulty, the Crown at the same time appointing the official charged with guarding the revenues of the house or office during the vacancy. On the return of the conventual ambassadors to their monastery, the day of election was first determined, and notice to attend was sent to all the religious not present who were possessed of what was called an “active voice,” or the right of voting, in the election. At the appointed time, after a Mass De Spiritu Sancto had been celebrated to beg the help of the Holy Ghost, the community assembled in the chapter-house for the process of election. In the first place was read the constitution of the General Council —Quia propter– in which the conditions of a valid election were set forth, and all who might be under ecclesiastical censure or suspension were warned that they not only had no right to take part in the business, but that their votes might render the election null and void.
After this formal preparation the community determined by which of the various legitimate modes of election they would proceed, either the first or second method being usually followed. When all this actual process of election had been properly carried out and attested in a formal document, the community accompanied the newly chosen superior in procession to the church, where his election was proclaimed to the people, and the Te Deum was sung. The elect was subsequently taken to the prior’s lodgings, or elsewhere, to await the result of the subsequent examination as to fitness, and the confirmation. Meantime, if the newly chosen had been the acting superior, he could still continue to administer in his office, but could not hold conventual chapter, or perform other functions peculiar to the superior, until such time as he had been confirmed and installed. If he was not the acting superior, he was required to remain in seclusion, and to take no part in administration until after his installation.
Immediately after the process of election had been duly accomplished and the necessary documents had been drawn up, some of the religious were despatched to the king to obtain his assent to the choice of the community. In the event of this petition being successful, the next step was to obtain confirmation from the ecclesiastical authority, which might either be the bishop of the diocese, or in the case of exempt houses, the pope. In either case the delegates of the community would have to present a long series of documents to prove that the process had been carried out correctly. First came the royal licence to choose; then the formal appointment of the day of election; the result of the election, and the method by which it was effected; the letter signed by the whole community, requesting confirmation of the elect in his office, and sealed by the convent seal; the royal assent to the election, and finally an attested statement of the entire process by which it had been made.
The ecclesiastical authority, upon the reception of these documents, proceeded to an examination of the formal process, and questioned the delegates both as to this, and as to their knowledge of the fitness of the elect for the office. If the result was not satisfactory, the pope or bishop, as the case might be, either cancelled the election or called for the candidate in order to examine him personally as to “doctrine and morals,” and as to his capability of ruling a religious house in spirituals and temporals. In the event of the election being quashed, the authority either ordered a new election, or, on the ground of the failure of the community to elect within a definite period a fit and proper superior, appointed someone to the office.
The ecclesiastical confirmation of the election was followed, after as brief an interval as possible, by the installation. In the case of an exempt abbey, a delay of some weeks was inevitable, sometimes until the return of the messengers from the Curia, and thus occasionally the office of superior was necessarily kept a long time vacant. If the superior was to hold the abbatial dignity, before his installation he received the rite of solemn benediction at the hands of the diocesan. This was generally conferred in some other than the monastic church, probably because until after installation, which was subsequent to the abbatial blessing, the new abbot was not supposed legally to have any position in the house he was afterwards to rule.
On the day appointed for the solemn installation, the abbot, walking with bare feet, presented himself at the church door. He was there met by the community and conducted to the High Altar, where, during the singing of the Te Deum, he remained prostrate on the ground. At the conclusion of the hymn, he was conducted to his seat, the process of his election and confirmation was read, together with the episcopal or papal mandate, charging all the religious to render him every canonical obedience and service. Then one by one the community came, and, kneeling before their new superior, received from him the kiss of peace. The ceremony was concluded by a solemn blessing bestowed by the newly-installed abbot standing at the High Altar.
The position of the abbot among his community may be summed up in the expression made use of by St. Benedict. He takes Christ’s place. All the exterior respect shown to him, which to modern ideas may perhaps seem exaggerated, if not ridiculous, presupposes this idea as existing in the mind of the religious. Just as the great Patriarch of Western monachism ordered that obedience was to be shown to a superior as if it were obedience paid to God himself, and “as if the command had come from God,” so reverence and respect was paid him for Christ’s love, because as abbot – father – he was the representative of Christ in the midst of the brethren. In all places, for this reason, external honour was to be shown to him. When he passed by, all were to stand and bow towards him. In Chapter and refectory none might sit in their places until he had taken his seat; when he sat in the cloister no one might take the seat next to him, unless he invited him so to do. In his presence conversation was to be moderated and unobtrusive, and no one might break in upon anything that he might be saying with remarks of his own. Familiarity with him was to be avoided, as it would be with our Lord himself; and he, on his part, must be careful not to lower the dignity of his office by too much condescending to those who might be disposed to take advantage of his good nature; nor might he omit to correct any want of respect manifested towards his person. He was in this to consider his office and not his natural inclinations.
The abbot is to occupy the first place in the choir on the right-hand side. During the Office his stall is to be furthest from the altar, the juniors being in front of him, and placed nearest to the sanctuary steps. At Mass, however, the position is changed, the abbot and seniors being closest to the altar, for the purpose of making the oblations at the Holy Sacrifice, and giving the blessings. Whenever a book or other thing is brought to him, the book and his hand are to be kissed. When he gives out an Antiphon, or sings a Responsory, he does so, not as the others perform the duty in the middle of the choir, but at his own stall; and the precentor, coming with the other cantors and his chaplain, stand round about him to help him, if need be, and to show him honour. When the abbot makes a mistake and, according to religious custom, stoops to touch the ground as a penance, those near about him rise and bow to him, as if to prevent him in this act of humiliation. He reads the Gospel at Matins, the Sacred Text and lights being brought to him. He gives the blessings whenever he is present, and at Mass he puts the incense into the thurible for the priest, and blesses it; gives the blessing to the deacon before the Gospel, and kisses the book after it has been sung. The altar, at which he offers the Holy Sacrifice of the Mass, is to be better ornamented than the other altars, and he is to have more lights to burn upon it during the Holy Sacrifice. If his name is mentioned in any list of duties all bow on hearing it read out in the Chapter, and they do the same when he orders any prayers to be said or any duty to be performed, even should he not be present when the order is published.
The whole government of every religious house depended upon the abbot, as described by St. Benedict in the second chapter of his Rule. He was the mainspring of the entire machine, and his will in all things was