Hi John and Doves, leading on from my last weeks post about 6000 years and patterns.
Pattern below in basic text visual
Adam Created 4000BC (3987BC?)
xxxxxxxxx 3000BC "ideal follower pre law" - Enoch snatched up and Adam Dies.
xxxxxxxxxxxxxxxxxxxx Abraham 2000BC approx
((75 Years / 1948BC))
xxxxxxxxxxxxxMoses and the Law 1500BC??
xxxxxxxxxDavid/Solomon Ideal 1000BC
((Lots of False Gods between 1000BC and 587BC))
xxxxxDestruction Jerusalem 587 BC
Jesus !!!!!!!!!!!
xxxxx ((Multiple streams of away from Jesus with Political church and Islam growing))
((Lots of False Gods between 600AD and 1000AD))
xxxxxxxxx Church calls to "follow Apostles and stop praying to pieces of wood / payment for sacraments" 1000AD
((1033 some went to Jerusalem for possible "end times Jesus return"))
xxxxxxxxxxxx Reformation 1500AD
((75 Years 1948AD = 2023 & also 688 + 1335 = 2023
xxxxxxxxxxxxxxxxxxxx Return of Christ?? (Between 2022 and 2033)
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So, was there a revival around 1033AD is this timeline would suggest???
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Part of the inspiration for the development of the
regular canons was the 1059 synod of Rome which had urged clergy to live an “apostolic life.”
From the time of his conversion, about 1035, Peter Damian concentrated all his thought on the reform of the Church.
The various heretical groups that appeared shortly after 1000 adopted the Apostles as a model. The Gregorian reformers were also inspired by the apostolic ideal, and ascetics, including Romuald and Peter Damian, promoted lives of apostolic poverty.
Norbert of Xanten, was recognized for inspiring many to imitate the life of Christ
From the beginning of the century, the Church waged a vigorous war against clerical marriage and the vice of concubinage as well as against simony, of which almost the whole Church, from pope to lowliest priest, had at some time felt the contamination. Peter Damian and his disciples made their appeals to the Churches of Italy, sounding the call to reform in ardent exhortation.
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https://www.britannica.com/topic/Roman-Catholicism/The-Crusades#ref257684
The apostolic life
Like intellectual culture, religious life in the 11th and 12th centuries underwent a dramatic transformation, which has been described as the transition from a “transcendental” Christianity that emphasized the Old Testament to an “incarnational” Christianity rooted in the Gospels. Although this distinction is much too neat and fails to recognize the importance of all the books of the Bible to medieval Christianity, it does reflect the growing emphasis on the human Christ and the apostolic life after the turn of the millennium. Often associated with 12th-century movements, interest in imitating the apostolic life was already evident in the early 11th century. The various heretical groups that appeared shortly after 1000 adopted the Apostles as a model. The Gregorian reformers were also inspired by the apostolic ideal, and ascetics, including Romuald and Peter Damian, promoted lives of apostolic poverty. By the late 11th and the early 12th century, itinerant preachers, including Robert d’Abrissel, founder of the abbey of Fontevrault, combined evangelical zeal with a life of poverty in direct imitation of the Apostles. The new form of devotion to Jesus was expressed in writings by St. Bernard of Clairvaux and was subsequently epitomized in the life and works of St. Francis of Assisi. At the same time, a new form of spirituality emphasized the humanity of Christ and the idea of Jesus as a suffering servant.
Interest in the humanity of Christ and the desire to live the apostolic life in imitation of him influenced religious orders in the 12th century. The reformed orders of canons represent one aspect of this trend. The founder of the Premonstratensian order, Norbert of Xanten, was recognized for inspiring many to imitate the life of Christ. The order spread throughout Europe after its founding in 1120 and cultivated both the active and the contemplative religious life.
Traditional monastic life also underwent an apostolic-inspired reform in the late 11th and 12th centuries. Beginning with a few relatively small quasi-eremitic orders in Italy, such as the Camaldolese and the Vallombrosans, the movement spread to France with the founding of the extreme eremitic Grandmontines in 1077 and the eremitic Carthusians in 1084; it became as wide as Christendom with the multiplication of the daughter monasteries of Cîteaux (founded in 1098). The guiding principle of the Cistercians (based at Cîteaux) was exact observance of the Rule of St. Benedict, with emphasis on simplicity, poverty, and manual work.
The success of Cîteaux owed much to the genius of St. Bernard, abbot of Clairvaux from 1115 to 1153, who was for 30 years the untitled religious leader of Europe. Owing to his influence, other new orders—such as the Premonstratensians, the English Gilbertines, and the military Knights Templars—accepted or imitated Cistercian practices. By the end of the 12th century, however, changing social conditions and growing urbanization necessitated a new kind of religious order that would assume the prominence in society once held by the monks.
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https://en.wikipedia.org/wiki/Rule_of_Saint_Augustine
The Rule of Saint Augustine, written about the year 400, is a brief document divided into eight chapters and serves as an outline for religious life lived in community
Simony = simony, buying or selling of something spiritual or closely connected with the spiritual.
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http://www.domcentral.org/trad/domwork/domwork23.htm
By the program which it represented, by the significance given to it at the time, the Rule, or rather the institution, of St. Augustine was still more fundamentally the bond of a holy ideal, of a powerful religious "movement" which rose and swept on to development in the late eleventh century. This movement for the "apostolic life" is perhaps the principal key, not only to the canonical changes, and the heretical, schismatic, or orthodox trends of the laity in the twelfth century, but even to the tendencies which led to the foundation of the mendicant orders in the thirteenth century. Because of its basic connection with the movement and its adoption by this same movement, the institution of St. Augustine subsequently enjoyed a rapid and magnificent expansion.
From the time of his conversion, about 1035, Peter Damian concentrated all his thought on the reform of the Church. During the pontificate of Leo IX his influence grew. Other apostles imitated him. Then came the persistent efforts of Hildebrand, subdeacon and later archdeacon of the Roman Church. However diverse their ways, all pursued a single end: the purification of the Church by liberating the clergy from the trammels of the world and the flesh, which, little by little, had enslaved them. From the beginning of the century, the Church waged a vigorous war against clerical marriage and the vice of concubinage as well as against simony, of which almost the whole Church, from pope to lowliest priest, had at some time felt the contamination. Peter Damian and his disciples made their appeals to the Churches of Italy, sounding the call to reform in ardent exhortation. Elevated to the pontifical throne, Hildebrand vigorously launched the investiture struggle for the release of the sacred hierarchy from domination by the lay power. The clergy here and there saw a gradual breaking in the network of temporal chains which had nearly everywhere proved a hindrance to their spiritual mission
The zeal of the reformers and the challenge of their fiery words became an appeal which no society, particularly no Christian society, could resist: it was a call to return to the primary sources, to the spirit of the early councils, and beyond that to the life of the primitive Church. The program proposed to the clergy was clearly conceived: it was the imitation of the life of the apostles.
RETURN TO THE PRIMITIVE CHURCH
In the synod of 1059, the mighty Hildebrand had recalled this ideal and defended it with all the authority of his official power.(2) A few years later Peter Damian, in a letter. to the newly elected Alexander II earnestly recommending a point of capital importance for the reform of the clergy, gave full expression to his views.(3)The life for which be appealed was that which St. Augustine had exacted of his clerics. Jerome described it in his celebrated letters to Nepotianus and to Heliodorus. It was the life of the apostles and of the primitive Church, the life which had been taught to them, proposed to them, and bequeathed to them by Jesus Christ.
Evidently the rule of the canons followed from the norm of the apostolic life; and while any member of a spiritual society follows the discipline of his own order, he in a certain way imitates the child of the infant Church. Let us, therefore, regard the form which the Church, newly clothed in the faith under the apostles, maintained as the way of life. "The multitudes of the believers," as St. Luke says (Acts 4:32), "had but one heart and one soul; neither did any one say that aught of the things which be possessed was his own; but all things were common unto them." . . . Or will clerics ask for what Christ did not permit to His apostles? For when He sent them to preach, as Mark says, "He commanded that they should take nothing for the way but a staff only; no scrip, no bread, nor money in their purse." . . . Any cleric, therefore, who attempts to enjoy the revenues of property, will not be able to keep to the course of the apostles.(4)
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3. Contexts in the Twelfth Century: New Monasticisms and True Religion
One early sign of the medieval “true religion” debate came with the development of the regular
canons. Though one can point to groundwork laid as early as the eighth century—or even back to
Augustine—communities of priests serving local churches and living under a common Rule of Life
became increasingly prominent in the Western church after the mid-eleventh century.12 The regular
canons established themselves as a form of devout life markedly distinct from the cloistered existence
of Clunaic monks. By the early twelfth century archbishop Conrad I could confidently conclude that
“the canon’s way of life was superior to all others.”13 Part of the inspiration for the development of the
regular canons was the 1059 synod of Rome which had urged clergy to live an “apostolic life.” While
the term “apostolic” pointed the canons specifically toward the sharing of resources described in Acts
2, “this call to return to the origins of the Church,” to quote Robert M. Stewart, “invited everexpanding reflection on the nature of the vita vere apostolica, the truly apostolic life."14