Cistercianism, n.
/si sterr"sheuhn/, n.
1. a member of an order of monks and nuns founded in 1098 at Citeaux, near Dijon, France, under the rule of St. Benedict.
2. of or pertaining to the Cistercians.
[1595-1605; < ML Cistercianus < L Cisterci(um) placename (now Cîteaux) + -anus -AN]

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or White Monk or Bernardine

Member of a Roman Catholic monastic order founded by St. Stephen Harding (1098) at Cîteaux (Latin, Cistercium), Burgundy, by Benedictines dissatisfied with their abbey's laxity.

Cistercians were severely ascetic, rejected feudal revenues, and engaged in manual labor. Uniform rules applied to all houses, and all abbots were to meet annually at Cîteaux. St. Bernard de Clairvaux founded 68 abbeys in his lifetime. Discipline declined as the order grew, and Cistercians disappeared from northern Europe after the Reformation. The order underwent reforms in the 16th–17th century; members of the reformed order are popularly known as Trappists after the abbey of La Trapp. Until the 1960s, they slept, ate, and worked in perpetual silence. The original order, which underwent more moderate reforms, also survives.

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▪ religious order
byname  White Monk, or Bernardine,  

      member of a Roman Catholic monastic order that was founded in 1098 and named after the original establishment at Cîteaux (Latin: Cistercium), a locality in Burgundy, near Dijon. The order's founding fathers, led by St. Robert of Molesme (Robert of Molesme, Saint), were a group of Benedictine monks from the abbey of Molesme who were dissatisfied with the relaxed observance of their abbey and desired to live a solitary life under the guidance of the strictest interpretation of the Rule of St. Benedict. Robert was succeeded by St. Alberic and then by St. Stephen Harding (Harding, Saint Stephen), who proved to be the real organizer of the Cistercian rule and order. The new regulations demanded severe asceticism; they rejected all feudal revenues and reintroduced manual labour for monks, making it a principal feature of their life. Communities of nuns adopting the Cistercian customs were founded as early as 1120–30, but they were excluded from the order until about 1200, when the nuns began to be directed, spiritually and materially, by the White Monks.

      Cistercian government was based on three features: (1) uniformity—all monasteries were to observe exactly the same rules and customs; (2) general chapter meeting—the abbots of all the houses were to meet in annual general chapter at Cîteaux; (3) visitation—each daughter house was to be visited yearly by the founding abbot, who should ensure the observance of uniform discipline. The individual house preserved its internal autonomy, and the individual monk belonged for life to the house where he made his vows; the system of visitation and chapter provided external means for maintaining standards and enforcing legislation and sanctions.

      The Cistercians might have remained a relatively small family had not the fortunes of the order been changed by St. Bernard of Clairvaux (Bernard de Clairvaux, Saint), who joined Cîteaux as a novice, along with about 30 relatives and friends, in 1112 or 1113. In 1115 he was sent out as founding abbot of Clairvaux, and thenceforward the growth of the order was spectacular. No other religious body was increased so greatly in so brief a time. At St. Bernard's death the total number of Cistercian abbeys was 338, of which 68 were direct foundations from Clairvaux, and the order had spread from Sweden to Portugal and from Scotland to the countries of the eastern Mediterranean.

      With compact broad estates and with a large, disciplined, unpaid labour force, the Cistercians were able to develop all branches of farming without the hindrances of manorial customs. In reclaiming marginal land and in increasing production, especially that of wool in the large pastures of Wales and Yorkshire, the Cistercians played a large part in the economic progress of the 12th century and in the development of the techniques of farming and marketing.

      The golden age of the Cistercians was the 12th century. Even before its close, however, many abbeys were breaking some of the most essential statutes by accumulating wealth—by accepting churches, villeins, and tithes and by commercial transactions in wool and grain. Discipline, too, was allowed to decline. The phenomenal expansion of the order made it impossible to follow the regulations of annual chapter and annual visitations of daughter houses by abbots of the motherhouses. Moreover, the right of houses to elect their abbots was frequently superseded by a commendatory system, in which abbots, who were usually not members of the order and were often concerned only with the revenues of the abbeys, were appointed either by secular rulers or by the pope. After the Protestant Reformation the Cistercian monks disappeared from northern Europe, and, where they survived, abbeys struggled for existence.

      Nevertheless, reform movements took place in France during the 16th and 17th centuries. The most noteworthy reform, because it resulted in a split observance that endures to this day, is traced especially to the efforts of Armand-Jean Le Bouthillier de Rancé (Rancé, Armand-Jean Le Bouthillier de), who became abbot of La Trappe in 1664. He was so successful in restoring a well-balanced rule of silence, prayer, manual labour, and seclusion from the world that the various attempts at a strict observance became popularly associated with the name Trappists (Trappist). Before the modernizing reforms of the second Vatican Council (Vatican Council, Second), the monks of the Order of the Reformed Cistercians of the Strict Observance (O.C.S.O.) slept, ate, and worked in common in perpetual silence; they also observed strenuous fasts that demanded that they abstain from meat, fish, and eggs. Since the 1960s, however, these practices have been modified, and in many monasteries the monks no longer sleep in common dormitories or observe the fasts or perpetual silence. The modernization of the Roman Catholic church, which placed greater emphasis on individuality, has resulted in diversity among the various Trappist monasteries, whereas previously all abbeys observed a uniform set of rules and traditions.

      Meanwhile, the original order, now known as the Cistercians of Common Observance (S.O.Cist.), after a more moderate reform begun in 1666, has continued with a quiet prosperity to increase. Some of its congregations differ little in their practices from the Strict Observance. In both orders there has been a revival of literary work.

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Universalium. 2010.

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