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The center of Western Christendom shifted to Gaul during the Carolingian era. The pinnacle of this period was the reign of Charlemagne (768–814). Included in the concerns of the Carolingian rulers was the extension and reform of monasteries. (Reform at this time meant increased uniformity of practice.) The most influential person in the area of monastic reform was another Benedict, Benedict of Aniane (750–821).

Although the monastic life was a life of separation for laypersons, and was to be a life set apart for repeated celebration of the Eucharist as well as the traditional prayers, the use of private masses increasingly confirmed a tendency towards monastic ordination. Monastic life ceased to be that of a lay person’s and became the higher calling of ordained priests.

The shifts that this illustrates are reflected by the changes in ecclesiastical architecture. The monastic church emphasized the altars, extended the number of choir stalls, and placed the laity in a relatively remote position. Abbeys became very wealthy in lands and movable wealth as they were richly endowed by royal and noble benefactors. It became common, for political reasons, to appoint abbots to monasteries because of their prominence and wealth, instead of because of spiritual qualifications. While this did not necessarily always interfere with the spiritual matters—for the man might be pious—it did denote a shift in priorities.

Although in one sense the Carolingian Age was a high point of monasticism, it was also a time for concern. Challenges to old ideals arose due to mistaken priorities, encumbrances of administration, and lay demands. Most significantly, however, these concerns were exacerbated by the general turmoil of the later ninth century, which saw the collapse of political leadership in Western Europe and the onslaught of Vikings, Saracens, and Magyars.

The Vikings were most severe upon the monasteries, pillaging, looting, burning, and murdering on numerous occasions. Many monasteries ceased to exist, others were not used for decades, and all suffered from the disruption of order during these times. The monastic reforms—spiritual, fiscal, and political—availed little to stem the tide of the disintegration that marked the late ninth and early tenth centuries.

But a spark smoldered in the ashes of despair and destruction. Like the phoenix, monasticism arose again in a new wave of reform. Duke William of Aquitaine desired to endow a new monastic foundation that would be dedicated solely to things spiritual. He sought out an exemplary monk, Berno of Baume, to provide the spiritual leadership. This new foundation would be subject only to the papacy, would have no interference from lay princes or local bishops and would be richly endowed so as to reduce the problems that economic necessity might bring.

Through outstanding and long-lived leadership, widespread support, and active recruitment the monastery at Cluny became a source of inspiration for monastic life for nearly 200 years. The best of the Carolingian tradition in the reforms of Benedict of Aniane continued, and to this was added a new spirit of separation from lay authority and the local hierarchy. New monastic houses were springing, and older establishments were undergoing reform.

Many of these new foundations were priories and accountable to the mother house at Cluny. This was an innovation in monastic organizations, and the extension of the family ideal of Benedict of Nursia. The heightened spirituality, the frugal and careful management, the discipline, and the elevated sense of liturgy of the Cluniac houses attracted new members and rich endowments. Along with the new Liturgy, massive buildings, richly ornamented with sculpture and decoration, gave display to the wealth of Cluny’s benefactors. In many respects the age of Cluny was both a concluding chapter of Carolingian opulence and a prologue to the new age of reform to come.

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