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The Monastic Rules of Visigothic Iberia - eTheses Repository ...

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“where monastic texts do refer to reading, the forms they prescribe are intensive rather than<br />

extensive, meditative rather than scholarly” (Williams 2006: 177).<br />

<strong>The</strong> notion <strong>of</strong> a „sacred‟ reading must be allowed for, as exemplified by lectio divina<br />

and this had always been the case for early Christians. As Lane Fox (1994: 145) stated, “in<br />

the absence <strong>of</strong> personal reading, we must allow for the power <strong>of</strong> sacred literacy in Christian‟s<br />

other senses”; and Gamble (1995: 141), “for Christians, texts were not entertainments or<br />

dispensable luxuries, but the essential instruments <strong>of</strong> Christian life. One cannot imagine a<br />

Christian community in antiquity, even the earliest, that would not have relied upon texts […]<br />

texts had a constitutive and regulative importance for Christian thought and action […]<br />

thought not every Christian could read, every Christian regularly heard reading”.<br />

Perhaps an interesting and illuminating comparison could be made with the Muslim<br />

holy book, the Qur‟an; “for the Muslim believer the Qur‟an is the primary source on matters<br />

theological and legal, but in addition to that it is a daily presence in the life <strong>of</strong> the community<br />

and its individual members” (Allen 1998: 83). <strong>The</strong> idea <strong>of</strong> a text occupying a position <strong>of</strong><br />

authority, both spiritual and pragmatic, is incidentally something transferable to the monastic<br />

rules. Ideally, Muslims are required to learn the entire text by heart in the original Arabic and<br />

commit it to memory, just as the monastic rules state should be done by a monk. More <strong>of</strong>ten<br />

than not, Qur‟anic Arabic differs significantly to modern Arabic dialects and although the<br />

text might be recited aloud it is not necessarily understood; rather, importance is placed on<br />

correct pronunciation. <strong>The</strong> comparison here is that some modern Muslims do not necessarily<br />

understand the text <strong>of</strong> the Qur‟an when it is placed in front <strong>of</strong> them, although they might have<br />

learnt the text to recite orally. It does not necessarily imply silent reading, although this<br />

would no doubt have taken place with monks who possessed the literacy ability.<br />

102

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