For its sixteenth stage, on Tuesday, October 29, “In cammino” reached the Abbey of Notre-Dame de Cîteaux, in the Côte de Nuits.

Cîteaux, Cistercium in Latin, was founded in 1098 by Robert of Molesme and is the birthplace of the Cistercian Order. Few but significant buildings remain of the ancient structure after its destruction during the Revolution, which led to the near-total demolition of the buildings and the reuse of the stones. However, it remains fundamental for understanding the origins of the Order and its expansion throughout the world.

Here, in the Conference Hall of the Abbey, at 11:00 AM, the event “The Rule of Saint Benedict and the Cistercian Reform” took place.

The discussion was opened by Tonino Bettanini, director of “In cammino – Abbeys of Europe”, who, after his greeting, gave the floor to President Livia Pomodoro. Presenting the topic of discussion, she stated:

“The Rule of Saint Benedict is more than just a monastic code of life. It represents a model of wisdom that, for over fifteen centuries, has continued to guide the lives of Benedictine monks and all those who seek to live according to the principles of balance, prayer, and work. Saint Benedict was able to build a spiritual path centred on humility, obedience, and community, values that not only shaped generations of monks but remain extremely relevant today, offering us a model of life in harmony with creation and with others. The Cistercian Reform, born right here in Cîteaux in the 12th century, brought a new impulse to the Benedictine ideal, striving to return to the purity and simplicity of its origins. The Cistercians, with their emphasis on poverty, manual labour, and a contemplative life, provided a testimony of faith and service that has endured through the centuries, profoundly influencing the culture, art, and spirituality of medieval Europe”.

Claudio Serafini, coordinator of the event, highlighted the central role that Burgundy has played as a pilgrimage destination, both toward Santiago de Compostela and Rome, following various sections of the Via Francigena. He then introduced the topic addressed by the Most Reverend Father Pierre-André Burton, Abbot of Cîteaux, who spoke of “The Regime of the Rule of Communal Life and Its Observance in Historical and Ecclesiastical Change”.

“I am thinking, in this case, particularly of the Council of Trent or the Second Vatican Council. – Serafini emphasized. – And, over time, the stricter or looser observance of the Benedictine rule by monks, considering in this regard the reform introduced by the Cistercians. I would also like to ask Father Pierre-André what the democratic characteristics are, as we understand them today, and what responsibilities rest on the Abbot in contemporary monastic communal life and in governing the Abbey”.

“First of all, I would like to recall that the Cistercian reform was indeed born here in Cîteaux in 1098, when Robert of Molesme arrived with a few fellow monks. – responded Father Pierre-André in a detailed explanation. – This was previously an uninhabited place… The reform was, in a way, a return to the Gospel and a rediscovery of a simpler monastic life, one that was particularly faithful to the balance of life that Saint Benedict proposed in his rule. The Belgian historian Léo Moulin, in his studies, stated that the ancient monastic rule contributed to shaping the administrative and political structure of Europe as we know it today. The daily rhythm of monastic life, as established by Benedict, was based on the number eight: eight hours of work, eight of prayer, and eight of sleep. This balance, desired by the founder, was disrupted by Cluniac monasticism… The Cluniac reform was heavily focused on liturgy and continuous prayer, to the detriment of the balance Benedict had envisioned regarding manual labour. This was the reason for Robert and his companions’ choice. Comparing Benedictine and Cistercian monks today, we could say that the latter prioritize manual labour, while the former focus on digital work. At Cîteaux, life was rediscovered in its simplicity, shaped by the desire to live by the work of one’s own hands… Robert of Molesme was the first Abbot, and with his companions, he returned to the original ideal found in the Benedictine rule, which emphasizes simplicity, austerity of life, and manual labour. In the Middle Ages and feudal culture, elders were respected and listened to; the adjective ‘new’ was considered inferior to ‘old’… The Cistercian reform did not, therefore, alter the rule but was a return to the Rule of Saint Benedict, adhering to legislative tradition without introducing any ‘novelties’… However, the rule is also subject to interpretation. In our community, we live by the precepts of Saint Benedict, allowing the brothers to live together following the example of Christ and the Gospel. The Abbot was the primary interpreter of these precepts and had to ensure that the monks correctly understood them so they could live together as a community. Thus, the Abbot serves the community by enabling and authorizing the brothers to live under a common rule, making communal life possible… The Abbot must be the ‘adapter’ of the rule according to time and place… The rule, as its etymology suggests, provides direction, which must then be adapted so that all to whom it applies can walk in the same direction. The Abbot must also ensure that it is not excessive but remains coherent and serves the cohesion of the community… The Cistercians follow, as mentioned, the Rule of Saint Benedict, the only one that remains in Europe after Charlemagne established it as the foundation of all religious communities. It is, therefore, the common cornerstone… Each Cistercian community is autonomous but called to solidarity among the various monasteries… The Abbot must help novices understand that everything in the rule is important and that nothing should be neglected, but that the person remains at its core… The Abbot must allow each brother to live according to his capabilities… The rule should indeed shape the person, but not at the person’s expense… We could say that monastic life is democratic: the model of authority proposed by Saint Benedict is that of the Abbot as a figure of ‘paternal aristocracy’. Chapter Three of the rule speaks of gathering the monks in council: a form of internal democracy in which the brothers are asked to speak, for the Abbot, before making any decision, must consult the community. This chapter prescribes that the Abbot has the duty to inform the community by presenting the most important issues and concerns, to listen to the brothers, and finally to make a decision: thus, consulting, listening, and deciding are the Abbot’s responsibilities. In parallel, the monks have the duty to speak and express their opinions on the matters raised by the Abbot… The final decision, however, rests solely with him. This is, in every sense, a democracy that includes the figure of the Abbot, who governs the community and assumes the authority of decision-making, an authority that is neither authoritarianism nor absolutism. Ultimately, he seeks only the common good”.