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Celtic Legacy

Provisional Disciplines

Some disciplines were only temporary, or as needed.

Living by Rule (8)

When faced with innumerable battles against many vices, against the devil, or against the body, it is essential that you be resolute.
                                  Rule of Comghall

The term “provisional” is used here in a very specific sense. It refers to disciplines that may come into temporary use only, given a particular set of circumstances, and that may be employed differently from one situation to another.

Provisional disciplines were brought to bear against obstacles or hindrances to sanctification. When trials and temptations confronted, or when a monk strayed from the path of righteousness, temporary measures were invoked in order to restore his journey and secure continuing growth in the Lord. Our Father Himself employs such disciplines when His children stand in need of correction (Heb. 12:3-11). Some provisional disciplines may be on the order of “routine” – such as when we must confront a temptation, and grow through it – while others may be more occasional and even painful, extended, and difficult to bear.

Celtic Christians understood the importance of practicing provisional disciplines in order to help the brethren to remain “resolute” in their pursuit of the Lord and His Kingdom.

While the various “penitential” manuals which have survived from this period contain much more detailed explanations of the use of certain provisional disciplines, the rules preserved by Uinsean Ó Maidín provide a broader scope, though fewer specifics, concerning this final area of discipline.

Let’s take a look at some of the provisional disciplines prescribed for monks in the monasteries of Celtic Ireland.

Preventive
It seems to me that these provisional disciplines fall into three categories. Further, they overlap in practice with one another, and with the other disciplines we’ve seen, especially spiritual and communal disciplines.

First in order are those disciplines which are meant to help prevent sin and its consequences. Of course, all disciplines, of every sort, are ultimately designed for this, since the goal of a rule of discipline is to increase love for God and neighbors. But monks were instructed to practice particular disciplines on occasion in order to forestall trouble, either by heading it off before it arrived or by spotting it in seed form once it had taken root, but before it began to bear much sinful fruit.

Fasting falls into this category. Fasts were to be conducted “at suitable times” in order to achieve “a salutary restraint of the body” (Rule of Cormac Mac Ciolionáin). A similar exercise of self-restraint is commended in the Rule of Colmcille: “Do not eat until you are hungry. Do not sleep until it is necessary. Do not speak until necessity demands.” This could be seen as a kind of fasting not only from food but from sleep and words.

Monks were also expected to recognize temptation and resist the devil, as we see in our opening quote from the Rule of Comghall. To be “resolute” in the face of “innumerable battles against many vices, against the devil, or against the body” undoubtedly meant knowing how to identify temptation and to discover and pursue the way of escape, so that one would grow through temptation into greater heights of sanctification, rather than fall through it into sin (1 Cor. 10.13).

The Rule of Ailbe instructed monks never to submit “to the wiles of the devil”, which they could expect to do by remaining “meek and mild” in the face of temptation. No small part of being able to recognize temptation and resist the devil was the monk’s ability to have his heart “perpetually attuned to heaven, manifesting a preference for light over darkness” (Rule of Cormac Mac Ciolionáin). Here we can see the overlap of spiritual and preventive disciplines, as I mentioned.

Finally among these preventive provisional disciplines is what Paul refers to in 1 Timothy 4.16, the practice of self-watch. This almost looks more like a regular spiritual discipline than one practiced only from time to time, but I include it here because the focus seems to be more outward, on the use one makes of the time entrusted to him, than inward, on the care and nurture of the soul.

The Rule of Ailbe says that monks should “at all times be watchful.”  Cormac commands that they should practice “circumspection of behavior”, perhaps pointing to a passage like Ephesians 5.15-17 or Psalm 90.12, 16, 17. And the Rule of Carthage commends “Frequent self-examination.” A self-watch like this was doubtless conducted in prayer, as part of a monk’s daily planning and preparation, throughout the course of the day, and with the help of a soul friend or spiritual director.

Restorative
The second category of provisional disciplines were restorative in nature. That is, they were intended to help a man who had stumbled to regain his footing and continue in his journey with the Lord by confronting him in his sin and helping him to break free of it.

Restoration began with recognizing, admitting, and confessing one’s sins: “Woe to someone who habitually denies his faults, and woe to him who shows no respect for the seniors” (Rule of the Grey Monks). Thus, a man had to be willing to accept correction and to confess his fault (Rule of Ailbe). According to the Rule of Ailbe, it was the particular duty of the abbot of the monastery to watch over his flock and point out any sins or sinful tendencies he observed.

A monk who was confronted with his sins was expected to go before the Lord, listening prayerfully and confessing his sins as the Spirit prompted and led (Rule of Ciarán). “The practice of confession, constant sorrow for sin, circumspection of behavior and fewness of words, are all characteristics of the monastic way of life (Rule of Cormac Mac Ciolionáin). Confession of sin to the abbot was also recommended, especially, we can imagine, if the abbot was the one to point out the transgression (Rule of Ailbe).

Confession of sin could then lead to repentance: “Whoever walks the path of repentance would advance a step every day…The path of repentance, gentleness and purity of heart forms the direct road to the King of the heavenly host” (Rule of Comghall).

After repentance, penance may have been prescribed – taking up a new pattern of behavior that would allow the repentant brother to get back on course in his journey in the Lord (Ps. 119.59, 60; Rom. 12.21). It was the duty of a monk’s spiritual father or soul friend to work out a discipline of penance when necessary (Rule of Comghall). Penance was to be accepted joyfully, since it was designed to lead to restoration in the Lord (Rule of Ciarán). “The monk should strive after holiness with sincerity and joy of heart” (Rule of Cormac Mac Ciolionáin). Cormac also advised that penance should be accompanied by complete immersion in the Word of God. And we must not lose sight of the fact that we run our race toward the Lord in the presence of a great company of witnesses (Heb. 12.1, 2): “It is a commendable practice joyfully to accept tribulations and to be patient with them at all times, mindful of the folk in heaven” (Rule of Carthage).

A monk’s restoration – and all progress in his journey – could be greatly aided by making sure he kept good company. He should “Have a few devout men who will discuss God and the Scriptures with you” (Rule of Colmcille). He should model his conduct after the example of the “elders” and not like those who are “hard of heart” (Rule of Comghall). Presumably, this would include both contemporary exemplars as well as saints who had gone before, which was facilitated by reading of other monastic rules and the lives of saints during refection.

Joint disciplines
In this area of provisional disciplines certain duties were incumbent upon all to practice as necessary. These included confronting others in their sin (Rule of Ciarán), weeping with those who had fallen into sin (Rule of Ailbe), hearing the confessions of brothers (probably within the circle of the sin only, An Incomplete Fragment), practicing forgiveness (Rule of Carthage, An Incomplete Fragment), and noting and encouraging the good things one observes in his brethren (Rule of Ailbe).

These provisional disciplines would only come into play as needed, but monks were expected to understand, improve, and practice them as regular parts of their lives in fellowship together.

T. M. Moore

T.M. Moore

T. M. Moore is principal of The Fellowship of Ailbe, a spiritual fellowship in the Celtic Christian tradition. He and his wife, Susie, make their home in the Champlain Valley of Vermont.
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