What Happened When a Medieval Monk Was Deathly Sick?

Thanks to the pandemic, illness and death are prominent thoughts in most people’s minds. For medieval monks, death and the possibility of Heaven were supposed to be constant thoughts throughout their lives as monastics. The thought of their own mortality must have been especially potent whenever one of their fellow brethren fell deathly ill. 

If a monk seemed to be close to death, it was more important to focus on the state of his soul, rather than his earthly body. The Monastic Constitutions of Lanfranc offers an extremely detailed set of step-by-step instructions for what a monastic community was to do to help their ill brethren’s spiritual wellbeing. 

An architectural frame with Moses holding the tablets in a curtained Tabernacle (left), a dying monk under an arch (centre) and an angel speaking to men at an altar (right) | Add MS 42555 f.56r | Source: The British Library

When the sick monk felt as though he may be dying, he was to let the infirmarer know he wanted to be anointed. The infirmarer took his request to the abbot (or if the abbot was away, whoever was in charge at the present moment) at the next chapter meeting. Once the request was approved and chapter finished, the priest of the week, the sacrist, and four converses went to the church and collected the materials needed for a proper anointment. (Converses were monks who joined the monastery as adults.)

The priest and the converses went by the chapterhouse in a procession with the materials. The procession order and items are as follows:

  • The first converse carried holy water.
  • The second converse carried a cross. 
  • The third and fourth converses carried candlesticks.
  • The sacrist carried holy oil.
  • The priest, wearing his alb, stole, and maniple, carried a book.

Lanfranc’s Latin does not specify what book the priest carried. It only says “portans librum.” David Knowles translates this phrase to “carrying the book.” However, we can make an educated guess that the book is probably a bible, psalter, or religious text of some kind. 

As the procession passed the chapter house, all the monks there stood up. Because someone was dying, a wooden board was struck. This was standard practice to announce that someone was dying. After this happened, the rest of the community followed the procession while chanting the seven penitential psalms:

  • Psalm 6 
  • Psalm 31
  • Psalm 37
  • Psalm 50/51
  • Psalm 101/102
  • Psalm 129/130
  • Psalm 142/143

Depending on your bible/psalter’s translation, the psalms might follow either the Greek or Hebrew numbering system. To make sure you have the right translation, psalm 50/51 should be the “Miserere” psalm. 

They chanted the seven penitential psalms until the entire community had gathered around the dying monk’s bedside. The monks stood in their hierarchal order. Or if the space around the dying monk’s beside were too small, his brethren would do it as practically as possible. 

Once everyone was there, they sprinkled the dying monk with holy water. When the community finished chanting the seven penitential psalms they sang several more prayers including the Kyrie eleison and the Confiteor. 

When this was over, the entire community absolved the dying monk and vice versa. By forgiving each other of their sins, everyone could have a clear conscience. To cement feelings of goodwill, everyone kissed the dying monk. 

The priest anointed the dying monk. After doing so, he washed his hands and disposed of the water. Lanfranc suggested the dirty water either be thrown into the fire or down the sacrarium. (The sacrarium was a drain in the church.) The priest and the converses left the dying monk to fetch the Eucharist. 

Once they returned with the Eucharist, everyone knelt as a sign of respect. The dying monk had his mouth washed before receiving Communion. However, if he already received Communion that day, he did not receive it again. After having Communion, the dying monk was not allowed to eat any more meat. However, if he happened to miraculously get better instead of actually dying he could eat meat again. 

The rest of the monastic community continued to pray every day for their dying brother:

  • At the Morrow Mass during the Secret and post communion:
    • “Almighty everlasting God, the eternal salvation of those who believe in Thee”
  • The Morrow Mass itself
  • During the High Mass after the Sanctus:
    • Psalm 6 (sung in silence)
    • Kyrie eleison
    • Pater noster/ the Lord’s Prayer
    • Psalm 85/86
    • Mitte ei Domine auxilium de sancto 
    • “Almighty everlasting God, the eternal salvation of those who believe in Thee”

These prayers were dedicated to the monk until he either got better or took a turn for the worse. 

Sources:

Lanfranc. The Monastic Constitutions of Lanfranc, translated by David Knowles, Thomas Nelson and Sons Ltd, London, 1951, Medieval Classics. 

Praying The Seven Penitential Psalms

After An 11th Century Sick Monk Ate Meat

The Rule of Saint Benedict mostly forbade monks from eating meat. The keyword here is “mostly.” Medieval monks were only allowed to eat meat if they were extremely ill. Of course, that didn’t stop them from creating loopholes in the later Middle Ages! However, in The Monastic Constitutions of Lanfranc, the author (Lanfranc, hence the name!) was pretty clear regarding what a monk needs to do after he consumed meat:

Penance.

Two People Roasting Meat | Add MS 42130 f.206v | Source: The British Library

His penance began as soon as he started eating. There is no time to waste when it comes to a human’s soul, after all! The monk wore his hood over his head and leaned on a staff if he needed to leave his bed. Because the monk was still ill when doing this, it is possible these actions solved other problems. A hood kept the monk’s head warm and a staff helped him walk. As mentioned in my last post, a monk could only stay in the infirmary if he was bedridden, so a staff was vital for safe movement due to his weakened state. Lanfranc does say that if a monk can get out of bed, he isn’t sick enough to be in the infirmary. Perhaps the monk used the staff if he needed to get out of bed to relieve himself or something of that sort. (Lanfranc does not specify his reasoning.)

When the monk felt well enough to return to his duties he underwent a long penitential ritual before he rejoined the community: 

  • Step 1: The monk was shaved. 
  • Step 2:  He entered the choir an hour before chapter. 
  • Step 3: During mass, the monk was not allowed to make an offering.
  • Step 4: When it was time to discipline wrongdoers in chapter, the monk stood up first.
  • Step 5: He lay prostrate on the ground in front of the community and asked for forgiveness. 
  • Step 6: The abbot told him to stand.
  • Step 7: The monk stood and recited, “My Lord, I have been long in the infirmary borne down by sickness; I have offended in matters of food and drink and much else, and I have acted against our established discipline, and for this I beg of you absolution.” (The original Latin is “Domine, infirmitate mea grauatus in domo infirmorum diu fui; in cibo et potu et aliis multis offendi, et contra ordinem nostrum feci, et inde peto absolutionem uestram.”) 
  • Step 8: The abbot absolved him of his sins by saying, “May the almighty Lord absolve you from these and all other faults.” (The original Latin is:“Omnipotens Dominus absoluat uos ab his, et ab omnibus aliis uestris delictis.”) 
  • Step 9: The other monks said “Amen.” (The Latin word for “Amen” is the same.) 
  • Step 10: The monk went to the abbot’s feet before going back to the place he lay down earlier. 
  • Step 11: He thanked the abbot and the community for tending to him while he was sick. 
  • Step 12: He made three genuflections. 
  • Step 13: The abbot told the monk to eat mixtum that day and until he was completely recovered. (Mixtum was the extra meal oblates, sick monks and elderly monks ate so they wouldn’t go hungry during the day.) 

And that is the ritual! Clearly, Lanfranc took meat-eating extremely seriously. 

If a monk did not eat meat, Lanfranc instructs the abbot to decide when the sick monk could return to the community and whether or not he received special treatment in the future. 

Source:

Lanfranc. “The Care of the Sick and Their Indulgences.” The Monastic Constitutions of Lanfranc, translated by David Knowles, Thomas Nelson and Sons Ltd, London, 1951, pp. 119-120. Medieval Classics.