INTRODUCTION

The word spirituality derives from a Latin word spiritualitas. It is any religious or ethical
value which is put into practice. It is an essential element in the church. Christian spirituality is
one of the full spectrums of those realities that constitute the Christian life in relation to God.
Within the Christian tradition, there is not just one spirituality but a great diversity. There are also
protestant and Islamic spiritualities.
The spirituality of the early church is Christocentric early Christian spirituality was
Christocentric both because the words and deeds of Christ were still fresh in the minds of
Christians !than"s to those who had been witnesses to the Lord# and because Christians lived in
anticipation of the return of the risen Christ. This is seen in the liturgical content of the
$ucharistic prayer and homily.
%
The early Christian spirituality of the early church is also
eschatological which is centered at the second coming of Christ. The spirituality of the early
church is e&ually ascetical.
To be spiritual means to be related to God who is the spirit incarnate. 'pirituality
therefore can be e(plained as the nature of God in man. It is striving towards perfection and
holiness !cf )atthew *+,-, Leviticus %%+,,#. 'pirituality in its strict sense, according to ..
/umann, 0.1, refers to the religious or ethical values that are concreti2ed as an attitude or spirit
from which one3s action flow.
'pirituality is the part of theology that deals with Christian perfection and the ways that
leads to it. It is a comprehensive term, pertaining to our way of being Christian, in response to
the call of God, issued through .esus Christ in the power of the 4oly 'pirit. 'pirituality embraces
Trinitarian, Christological, ecclesiological and eschatological realities. It is noted in the life of
the triune God, centered on .esus Christ, situated in the church, ever responsive to the 4oly
'pirit and oriented always to the coming of God3s reign in all his fullness at the end of human
history.
This term paper on spirituality is concerned and interested in e(amining the life history
and spirituality of 't. /elred of 5ievaul(, and the spirituality of the historic period in which he
lived.
% Jordan Aumunn, O.P. Christian Spirituality in the Catholic Tradition. Published by Ignatius Press/Sheed
& Ward, 198.
THE SPIRITUALITY OF THE HISTORIC PERIOD OF ST AELRED OF RIEVAULX.
't /elred of 5ievaul( lived during the period of the early middle ages. The early middle
age is a period in $urope dating from the collapse of the 5oman $mpire in the west around the *
century. 4owever, the fi(ing of dates for the beginning and end of the middles age is arbitrary.
The church3s duty in this period was to loo" after the spiritual welfare of the body and
everyone else. The only universal $uropean institution during this period was the church and the
hierarchy was in the hands of the local bishops. The church here basically saw itself as the
spiritual community of the Christian believer, in e(ile from God3s "ingdom waiting in a hostile
world for the day of deliverance.
The spirituality of the early middle age was highly monastic in nature. It is possible that
monastic life in the West could have developed without any direct influence from the $ast. The
ascetics, virgins and widows were already observing some of the practices proper to a monastic
lifestyle. $usebius even spea"s of an ascetic living in solitude as early as the middle of the third
century, 6ut one of the distinguishing elements of monastic life was absent in the first few
centuries of the Church in the West, namely, separation from the world. The early ascetics
preferred life in community to a solitary life separated from the world. Conse&uently, although
we cannot say with certainty that monastic life in the West was strictly an importation from the
$ast, during the fourth and fifth centuries eastern monasticism was a dominant influence on the
development of monastic communities in the West.
The early middle age drew to an end in the %7
thth
century with the new migration and
invasion. 8uring this period, the church began to ta"e on distinctive shapes, whereas in the east
the church maintained its structure and character.
The three principal spiritualities that e(isted in the period of the early middle ages are+
a! Celtic spirituality
b! 6enedictine spirituality
"! Cistercian spirituality
THE CELTIC SPIRITUALITY OF THE EARLY MIDDLE AGES
The Celtic spirituality is mostly associated with saint 1atric" of Ireland. Ireland was
never a part of the 5oman $mpire neither was it ever a subject to the 5oman law. It has a uni&ue
development and made its first contact with 5ome through the Christian faith. 't 1atric" was the
great apostle of Ireland and his missionary evangeli2ation and activities left influences and a
widespread acceptance of the Christian faith. 't 1atric"3s legacy would be a great and lasting one
for the people of Ireland.
#
4e founded numerous monasteries, the most famous being that at
/rmagh.
)onasticism played a great and important role in the development of Christianity in
Ireland. There was great enthusiasm by a large number of men and women to embraces this form
or way of life. The * and 9
thth
centuries witnessed the founding and electing of many monasteries
throughout the country of Ireland. The main components of the life of all these monasteries were
prayer, study and manual labour. The study of the sacred scripture was held high in esteem. The
spirituality of the monasteries in this period was strongly scriptural the psalms in particular were
central to the life of prayer.
$
The magnificent history and apostolic 2eal of the mon"s of Ireland can be summari2ed in
the life and wor"s of 't. 1atric" and 't. Columbanus. 't. 1atric" !:,;<#, of course, is the patron
of Ireland and the founder of Irish monasticism. The Church in Ireland developed along the lines
of the clan and the way of life in the local churches was almost monastic. 6oth mon"s and nuns
accompanied 't. 1atric" on his missionary journeys and throughout the centuries the Irish mon"s
were famous for their evangeli2ation of foreign lands. The Celtic mon"s also cultivated a love of
learning, so that Ireland became "nown as the isle of saints and scholars.
,
'ome other characteristics of the Celtic spirituality are as follows+ the celebration of mass
was the central act of worship and was solemnly celebrated on 'undays and feast days. The
# %iarmuid O& 'aoghaire ("elti" s)irituality( in the study o* s)irituality, edited by +, Jones, ,, Wain-right
and ., /arnold 0ne- /or12 o3*ord uni4ersity )ress, 1985! ))#186#19. 0+harles J 7ealey. +hristian
s)irituality an introdu"tion to the heritage )g98!
$ +harles J. 7ealey S.J. Christian spirituality, an introduction to the heritage. Paulist )ress, 9e- /or1.
#::$.
, +*. J. ;. <enney, the Sources for the Early History of Ireland, 9e- /or1, 9./., 19#92 J. =yan, Irish
Monasticism: Origins and Early Deelopment, >albot Press, %ublin, 19$12 '. ,ougaud, Christianity in
Celtic !ands, 'ondon, 19$#.
reception of communion was encouraged in daily basis and the prayer of the office was central to
the daily life of the monasteries and was carried out with great care and devotion.

THE BENEDICTINE SPIRITUALITY OF THE EARLY MIDDLE AGES
In the seventh and eighth centuries the Church was still carried along by the momentum
received from the fruitful pontificate of 't. Gregory the Great. The Council of 0range !*=;# had
given the 4oly 'ee great prestige and had confirmed the doctrinal authority of 't. /ugustine.
1rior to this, the writings of 6oethius !: *=,# had also helped to propagate /ugustinian doctrine.
4owever, the predominant influence and unifying force was monasticism, and especially
6enedictine monasticism.
*
't 6enedict of >ursia !,-7?*,@# would become the most famous monastic legislator in
the west. 4is rules were built upon previous monastic rules and reflect the wisdom and the
e(perience of the tradition that he inherited. 4is summary of this tradition became the most
significant, and gradually it became supplant to all the other monastic rules that were written in
the si(th and seventh centuries in the west.
9
't 6enedict embraced the ascetic life and he lived as a hermit on mount 'ubiaco. 4e
lived in solitude in a cave for three years. 4e lived the life of prayer, penance and solitude. The
5ule of 't. 6enedict is the most influential document in all of western monasticism, for although
there were numerous other monastic rules in this period, it was the 5ule of 't. 6enedict that the
Council of /i(?la?Chapelle, in -%@, proposed as the basic rule for monastic life. It is not, as some
have asserted, an entirely original innovation, but it draws on a number of previous sources such
as 't. 1achomius, 't. 6asil, Cassian, 't. /ugustine and the Regula Magistri.
@
't. 6enedict had a
gift for synthesi2ing the essential elements of these diverse sources, with the result that his 5ule
ibid
* +*. J. 'ort?, "eschichte der #irche, @unster, 19:2 J. 'e"ler"A, ;.Bandenbrou"1e, '. Couyer, The
Spirituality of the Middle $ges, Curns & Oates, 'ondon, 19582 '. ,Dni"ot, !a spiritualit% m%di%ale, Paris,
1982 J. ;. =i4era =e"io, E.s)iritualidad )o)ular medie4al,E in Historia de la Espiritualidad, ed. C. J.
%uAue6'. S. Calust, Juan ;lors, Car"elona, 1959, )). 5:9658.
5 J. 7ealey S.J. Christian spirituality, an introduction to the heritage. Paulist )ress, 9e- /or1. #::$.)g
8
@ ;or dis"ussion o* relation bet-een =ule o* St. Cenedi"t and &egula Magistri, "*. +. Pei*er, art. cit., )).
8969:.
is at once a faithful continuation of the monastic traditions and practices and at the same time a
personal contribution to the necessary adaptation of monasticism to contemporary needs.
-
The 5ule of 't. 6enedict can be divided, as was the Regula Magistri, into two main
sections+ the 1rologue and the first seven chapters consist of spiritual doctrine the remainder
!chapters -?@<# provides regulations for the life and discipline of the monastery. )ost of the first
section is ta"en almost literally from the Regula Magistri, and it begins with the well?"nown
phrase, AListen carefully, my son, to the masterBs instructions, and attend to them with the ear of
your heart.A Then follows the challenge+ AThis message of mine is for you, then, if you are ready
to give up your own will, once and for all, and armed with the strong and noble weapons of
obedience to do battle for the true Cing, Christ the Lord.A
;
The central concept in the 1rologue is
that the monastery is a Aschool for the LordBs service,A and 't. 6enedict concludes the 1rologue
with the words+ 8o not be daunted immediately by fear and run away from the road that leads to
salvation. It is bound to be narrow at the outset. 6ut as we progress in this way of life and in
faith, we shall run on the path of GodBs commandments, our hearts overflowing with the
ine(pressible delight of love. >ever swerving from his instructions, then, but faithfully observing
his teaching in the monastery until death, we shall through patience share in the sufferings of
Christ that we may deserve also to share in his Cingdom. /men.
THE CISTERCIAN SPIRITUALITY OF THE MIDDLE EAST
The third outgrowth of monasticism in the )iddle /ges, and the most popular, was the
Cistercian 0rder, founded by 't. 5obert of )olesmes at Citeau( in %7;-. /fter ma"ing the
foundation, the 1ope commanded 5obert to return to )olesmes but the other members remained
at Citeau(, living in great austerity under 't. /lberic and 't. 'tephen 4arding. 't. 6ernard
arrived at Citeau( with thirty companions in %%%= and so great was the e(pansion of the
Cistercian 0rder that when 't. 6ernard died in %%*<, there were <,< monasteries of strict
observance covering $urope and reaching into the 6al"ans and the 4oly Land.
THE LIFE JOURNEY OF ST. AELRED OF RIEVAULX
8 +harles J. 7ealey S.J. Christian spirituality, an introduction to the heritage. Paulist )ress, 9e- /or1.
#::$.)g 8
; All Auotations *rom the &ule of St. 'enedict, ed. >. ;ry, 'iturgi"al Press, +ollege4ille, @inn., 1981.
/elred of 5ievaul(, an $nglish Cistercian was born at he( ham in >orthumbia around
%%7;. 4e spent much of his youth at the 'cottish court of "ing 8avid %. /t the age of =,, he
entered the newly founded Cistercian abbey at 5ievaul( in Dor"?shire, a daughter house of
Clairvaul(. 4e was novice master there for a short period and then was elected abbot of 5evesby,
a foundation of 5ievaul(. In %%,@ he returned to 5ievaul( as abbot and wisely and successfully
directed this monastery until his death in %%9@. 4e suffered much from poor health and during
his last years he was forced to direct the monastery from his infirmary living &uarters.
Erom his writings and biography written by one of his discipline, /elred emerges as a
very warm, compassionate and beloved person with great gift for friendship. 4e has often been
referred to as F6ernard of the >orthG. /lthough he never matched the breath of 6ernard3s
accomplishments, there is the same warmth of sentiments in his writings and wonderful ability to
administer and organi2e. Hnder his leadership the monastery at 5ievaul( grew rapidly in number.
/elred writes in his spiritual friendship about his wal"ing around his monastery and
reflecting+ Fin that multitude of brethren I found no one to whom I did not love, and no one by
whom, I felt sure, I was not loved. I was filled with such joy that it surpassed all the delights of
this world.
%7
't /elred wrote various sermons, prayers and treaties which include F.esus at the
age of twelve, a rule of life, mirror of charity and, spirituality friendship.
%%
The mirror of charity was written at the insistence of 't. 6ernard and flowed through the
conferences he gave to his novices. /elred writes about the spiritual life as a response to God3s
love, freely choosing the love of God over the love of self. 4e also developed the theme of
restoration of God3s image and li"eness in the human person, made possible through Christ3s
coming. /elred made a distinct and uni&ue contribution among the monastic writers.
/elred sees friendship as God3s gift reali2ed in Christ. F4e that abides in friendship
abides in God and God in himG.
1#
The writing of /elred has a series of meditation on the life of
Christ
1$
. /elred died in %%9@, he was a contemporary of 't Thomas 6ec"et and 4enry II and li"e
1: Aelred o* =ie4aul3, s)iritual *riendshi), translated by mary .ugenia 'a1er, s.s.n.d and introdu"tion by
douglas =oby0 1alama?oo, miF +ister"ian )ubli"ation,1959!.
11 0@",inn, o). "it.,)).$:96$#$! 1alama?oo , miF "ister"ian )ubli"ation, 1959!.
1# S)iritual *riendshi), o). "it, )). 5655. >he -ritings o* Aelred has a series o* meditation on the li*e o*
+hrist.
1$ +harles J. 7ealey S.J. Christian spirituality, an introduction to the heritage. Paulist )ress, 9e- /or1.
#::$. )g 1$161$.
them, was deeply involved in the history of the times. 4is monastery of 5ievaul( still survives
today, one of the loveliest monastic ruins in $ngland.
THE SPIRITUALITY OF ST. AELRED OF RIEVAULX
1lagued all his life by bad health, /elred entered the Cistercian monastery at 5ievaul( at
the age of =, and died in %%9@, after being an abbot for twenty years. 8uring much of this time
he administered the abbey from the infirmary and gained great renown as a spiritual director.
/elred was completely monastic in his spiritual teaching and writings, attempting to show the
mon"s how to achieve union with God by abandoning self and sin and, through fraternal love in
community, restoring the image of God that had been lost through sin.
%,
/elred appreciated the eremitical life and in fact he wrote a treatise for his sister on the
formation of a recluse, but he was much more in favor of the cenobitic life. /ccording to /elred,
manBs whole being longs for God because God has instilled this desire in the human heart. )ore
than that, man see"s to become li"e unto God, even when he wanders in the Aland of unli"enessA
because of his sins. It is only through Christ that man can reali2e his inmost desire, and hence he
should love Christ as his dearest friend. Indeed, AGod himself is friendship,A and Ahe who dwells
in friendship, dwells in God and God in him.A This is where human friendship, if it is a spiritual
friendship, can be a means of friendship with God. /nyone who enjoys such a spiritual human
friendship is by that very fact a friend of God. Eriendship with God, therefore, constitutes
perfection because Ato love God is to join our will to God so completely that whatever the divine
will prescribes, the human will consents to.A
%*
Eor /elred the monastery is not only, as 't. 6enedict stated, A/ school for the LordBs
'erviceA !1rologue, ,*# it is a Aschool of love.A Hnder the abbot, who stands in the place of
Christ, the mon"s are brought to friendship with God through their fraternal love in community.
Det this does not mean that the monastic life is a source of continual joy. The abandonment of
human will to the divine will involves suffering, and daily life in community often presents trials
%, Jordan. Aumunn O.P. +hristian S)irituality in the +atholi" >radition. )ublished by Ignatius Press/Sheed
& Ward, 198.
1 Speculum caritatis, P' 19, 55.
and crosses. 'ome mon"s may even as" themselves, as did 6ernard, why they have come to the
monastery or what is the value of their hidden life. To this, /elred would respond by showing the
importance of the imitation of Christ and of his apostles who suffered persecution and death.
It is everyoneBs affair by charity, and the abbotBs by his counsels, to prevent anyone from
straying from the path, or any delay on the journey. This peaceful confidence in the monastic life
is not peculiar to 't. /elred, but he sets it forth with a charm, a good humor, and at times a
humorousness that are entirely his own. 't. 6ernard, his master, is a doctor of the Church,
whereas 't. /elred is only a doctor of the monastic life and yet his teaching has a universal
value, because monasticism is part of the Church, and he himself lays stress on unity of spirit.
'till, he is thin"ing first of all of mon"s. The theologian is always the pleasant Eather /bbot.
%9
CHARACTERISTIC PHRASE OF ST AELRED OF RIEVAULX
't /elred of 5ievaul( is one of the most popular medieval spiritual writers. 4e brings
together great deal of traditional materials and organi2ed them in a readable and creative way. 4e
spea"s about the four stages in the process of contemplative prayer+ reading !edi"a"i#n
$ra%er and &#n"e!$'a"i#n.
Reading for him is a careful study of the scriptures, !edi"a"i#n is the busy application of
the mind to see" with one3s own reason for the "nowledge of the hidden truth, $ra%er is the
heart3s devoted turning to God to drive away evil and obtain what is good, &#n"e!$'a"i#n is the
lifting up of the mind to God and held above self, so as to taste the joys of everlasting sweetness.
The above illustration and e(planations are li"ened to eating. 5eading is just li"e putting
food into the mouth, meditation is similar to chewing and brea"ing it up, prayer reflects in the
e(traction of the flavour, and contemplation is the sweetness of the food which gladdens and
refreshes the body. This is more illustrated with the well "nown words of the scriptures, Fblessed
are the pure in heart, for they shall see GodG.
RELATION (ITH THE MISSION
't /elred of 5ievaul( 1lagued all his life by bad health entered the Cistercian monastery
at 5ievaul( at the age of =, and died in %%9@, after being abbot for twenty years. 8uring much of
this time he administered the abbey from the infirmary and gained great renown as a spiritual
%9 +*. J. 'e"ler"A et al., op. cit., ). #:8. ;or *urther details +*. WF %aniel, The !ife of $elred of &ieaul(,
'ondon, 19:.
director. /elred was completely monastic in his spiritual teaching and writings, attempting to
show the mon"s how to achieve union with God by abandoning self and sin and, through
fraternal love in community, restoring the image of God that had been lost through sin.
't /elred of 5ievaul( was so much committed to his life as an abbot, he carried all his
mon"s along in his activity he never hated any one neither was he hated by any one. 4e so much
involved himself with the youth, the mon"s of his time. Eor /elred the monastery is not only, as
't. 6enedict stated, A/ school for the LordBs serviceA !1rologue, ,*# it is a Aschool of love.A
Hnder the abbot, who stands in the place of Christ, the mon"s are brought to friendship with God
through their fraternal love in community. Det this does not mean that the monastic life is a
source of continual joy. The abandonment of human will to the divine will involves suffering,
and daily life in community often presents trials and crosses. 'ome mon"s may even as"
themselves, as did 6ernard, why they have come to the monastery or what is the value of their
hidden life. To this, /elred would respond by showing the importance of the imitation of Christ
and of his apostles who suffered persecution and death.
%@
4is best wor"s consist of sermons and treatises, and of these the best are Mirror of
Charity, Jesus as a Twelve-year-old Boy, and Spiritual Friendship. It is everyoneBs affair by
charity, and the abbotBs by his counsels, to prevent anyone from straying from the path, or any
delay on the journey. This peaceful confidence in the monastic life is not peculiar to 't. /elred,
but he sets it forth with a charm, a good humor, and at times a humorousness, that are entirely his
own. 't. 6ernard, his master, is a doctor of the Church, whereas 't. /elred is only a doctor of the
monastic life and yet his teaching has a universal value, because monasticism is part of the
Church, and he himself lays stress on unity of spirit. 'till, he is thin"ing first of all of mon"s. The
theologian is always the pleasant Eather /bbot.
%-
(HAT TOUCHES ME IN THE SPIRITUALITY OF ST AELRED
/elred of 5ievaul( irrespective of the health issues he had was still able to paddle on
with his monastic life. /elred was a mon" who later was made an abbot. /s an abbot of the
monastery of 5ievaul(, /elred had a special love for the youths especially the mon"s. This is
shown in his pastoral prayers and was also seen in his spiritual friendship where he said, Fin that
%@ Jordan. Aumunn O.P. +hristian S)irituality in the +atholi" >radition. )ublished by Ignatius Press/Sheed
& Ward, 198.
%- +*. J. 'e"ler"A et al., op. cit., ). #:8. ;or *urther details +*. WF %aniel,
The !ife of $elred of &ieaul(, 'ondon, 19:.
multitude of brethren I found no one whom I did not love, and no one by whom, I felt sure, I was
not lovedG. 4e was a loving pastorally minded abbot, who calmly accepted the changing
situation faced by mon"s in their journey to God and tried to provide suitable guidance to help
them on their way.
't /elred3s rule of life is centered and focused on the goal of achieving spiritual and
physical oneness. 4e sees friendship as God3s given gift that is reali2e in Christ just as he said in
his spiritual friendship, Fhe that abides in friendship abides in God and God in himG. There are
series of meditation in the life of Christ and devotions to the humanity of Christ in the writings of
't /elred. 4e is too sentimental in his writings and he also had a creative and wonderful ability
to administer and organi2e these is seen in his character as the abbot of the monastery. 4e is
very warmth, compassionate and loving person with a gift and special interest for friendship.
What touches me most is the ability of 't /elred to accommodate peoples in his life.
4ence, those who were restless in the world and those to whom no religious house give entry,
coming to 't /elred in 5ievaul(, the mother of mercy and finding the gates wide open, freely
entered therein.
%;
THE ASPECT OF ST AELRED)S SPIRITUALITY (HICH I (OULD LI*E TO
INTEGRATE IN MY O(N SPIRITUAL LIFE
The aspect of 't /elred3s life that I would love to integrate in my own life is his love for
learning and his desire for God. 4is love and desire for God is outstanding in his life because in
the monastic tradition, friendship e(ists as a means of achieving an edifying union that
symboli2es and points to divine love.
=7
/elred3s love and desire for God is reflected in his
writings and his relationship with the peoples around him. This led him to embrace and live full
his monastic life both as a mon" and an abbot.
4is developments on the themes so dear to all the Cistercians of the restoration of God3s
image and li"eness in the human person, made possible through Christ3s coming marvels me a
lot. With this mind set, coupled with the effect of his love and desire for God, he has emphasis on
friendship as a way to God and he made a distinct and uni&ue contribution among the monastic
writers. Eriendship for /elred is rooted in the love of Christ.
19 .dition by ;.@. Po-i"1e, the life of $elred of &ieaul( by Walter %aniel. 'ondonF >homas 9elson,
195$.
#: @i"hael %o-ney 0.d!. The ne) Dictionary of spirituality. >heologi"al )ubli"ations in India, Cangalore.
)g G#.
The above are all what touches me in the life of 't /elred and they also are the things I
saw in his life that I would love to integrate in my own life, both the spiritual and the physical
aspects.
CONCLUSION
The period of 't /elred of 5ievaul( !%%7;?%%9@# was a great period in the history of the early
middle ages. It was a time mar"ed by a gradual development of the early monasticism and the
monastic culture. This was also a time of change and transition that led to the emergency of new
developments and trends, it implies renaissance.
This period in the twelfth century, brought about developments to the earlier traditional
forms of western spirituality.
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