chapter. The rite is carried out with a maximum of to liberty, according the local situation. The type proposed by the Liturgy carmission is ccnprised of a reading of a passage from the Holy Rule, the postulant's be request to received, the exhortation by the Abbot, and as his acceptance of the postulant novice, a prayer, and sore kind of chant or song. There's nothing against lengthening the cererrony by a nore spontaneous sort of expression of good wishes -for the instance, in the novitiate, when novice returns after having dlanged into the novices' habit. as our In doing described above, we're simply returning to tradition current in the Middle Ages. up time It's quite clear that, to the of the Middle Ages, having one's hair shorn (the tonsure) and the change of habit took place only at one's p r o f e s s i o n (for the habit, see what Saint Benedict has to say in his chapter on the'reception of brethren into a::rrmunity; the in the West, this tradition was codified in 816, at the Synod of Chapelle). In the Middle Ages, Citeaux maintained the tonsure in the text of profession; so also, the took clothing with the cu.vl place only after the actual profession. The novices, hc:wever, apparently word worn nacy clothes similar to those by the brethren of the cxmnunity. This the habit wasn't blessed, and it was put on in wardrcbe roan the after the chapter roan cererrony. Cluny, an the contrary, gave the habit and the sure at ve:ry beginning of the period of probation. But these actions didn't take place in chapter; the as at c1teaux, they took place a f t e r reception in the roan. chapter be It would interesting to t:ry to discern the the influences operative in the evolution of rites such as we find them in our Rituale 1689, which is the first witness we have to our till recently familiar practice. There must have been two factors at work:a the certain kind of confusion with roonastic profession rites,
chapter. The rite is carried out with a maximum of liberty, according to the local situation. The type proposed by the Liturgy carmission is ccnprised of a reading of a passage from the Holy Rule, the postulant's request to be received, the exhortation by the Abbot, and his acceptance of the postulant as novice, a prayer, and sore kind of chant or song. There's nothing against lengthening the cererrony by a nore spontaneous sort of expression of good wishes -for instance, in the novitiate, when the novice returns after having dlanged into the novices' habit. In doing as described above, we're simply returning to our tradition current in the Middle Ages. It's quite clear that, up to the time of the Middle Ages, having one's hair shorn (the tonsure) and the change of habit took place only at one's p r o f e s s i o n (for the habit, see what Saint Benedict has to say in his chapter on the'reception of brethren into the a::rrmunity; in the West, this tradition was codified in 816, at the Synod of Chapelle). In the Middle Ages, Citeaux maintained the tonsure in the text of profession; so also, the clothing with the cu.vl took place only after the actual profession. The novices, hc:wever, apparently word nacy clothes similar to those worn by the brethren of the cxmnunity. This habit wasn't blessed, and it was put on in the wardrcbe roan after the chapter roan cererrony. Cluny, an the contrary, gave the habit and the sure at the ve:ry beginning of the period of probation. But these actions didn't take place in chapter; as at c1teaux, they took place a f t e r the reception in the chapter roan. It would be interesting to t:ry to discern the influences operative in the evolution of the rites such as we find them in our Rituale 1689, which is the first witness we have to our till recently familiar practice. There must have been two factors at work:a certain kind of confusion with the roonastic profession rites,
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