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Preface
The Manual of the Third Order of St. Norbert, though chiefly intended as a Handbook or Companion for the Norbertine Tertiaries, may not be without interest to the lover of historical or ascetical books in general. Perhaps but few Catholics in this kingdom have heard of the existence of a Norbertine Third Order, and hence many may be surprised to hear that already numerous Catholics in England, Ireland, and even in America, wear the white scapular of the Norbertine Third Order in the same manner as their forefathers did before the so-called Reformation.
At the dissolution of the monasteries in the sixteenth century, the Order of Prémontré counted thirty-four abbeys and two nunneries in England, six abbeys in Scotland, and seven in Ireland, while the White canons had at that time the spiritual care of numerous parishes in Great Britain and Ireland.
The Nevrology of Beauchief Abbey, near Sheffield, which has lately been published, has revealed the fact that several Tertiaries were affiliated to the Abbey. This interesting document gives the names of about twenty-five "Fratres et Sorores ad succurendum," or "assistant Brothers and Sisters" as the Norbertine Tertiaries were formerly called. As a matter of fact, it may be here observed that the same name is given to the Norbertine Tertiaries in the Constitution (1751) whereby Benedict XIV modified the former and approved the present Rule of the Norbertine Third Order.
After an interval of more than 300 years, the White Canons have (1872) again returned to England, where they now possess five priories or residences. And with the return of the First Order of Prémontré it was but natural that the Third Order should also make its appearance. "Spiritus ubi vult spirat:" "The Spirit breatheth where He will," says the written Word of God. [Pref.-001]
As might be expected, the first members of the Norbertine Third Order were persons who lived near the Norbertine Residence first established in England. On the foundation of other Houses more persons received the white scapular, but it was only when the Life of St. Norbert was published that the existence of the Third Order became better known beyond its former circle, and that new additions were made to the "pusillus grex," to the small, and even scattered, flock of Norbertine Tertiaries.
The Life of St. Norbert (as those who have access to it may see) speaks in the Introduction and in Chapter vii, of the origin and the spirit of the Third Order, and gives, in Appendix, the Rule of this Institution. It is still gratifying to remember how, in the first week that the Life of St. Norbert appeared, in December 1885, a zealous priest, then at the head of a religious establishment, wrote that the constitution and spirit of the Norbertine Third Order, of which he was ignorant before, had deeply interested him, and that he would consider it a favour if he were allowed to join it. Since that time the Third Order has been making steady, though slow, progress, and it seems now to require a Manual for the guidance and instruction of the members, and for the information of those Catholics who feel an interest in the progress of religious institutions.
There are thousands of Norbertine Tertiaries on the Continent, and we trust that, under the protection of Him Who gives the increase [Pref.-002] it may also spread and do good among the English speaking Catholics.
Some perhaps, will say: We have already the Third Order of St. Francis, which has lately been singled out by Pope Leo XIII, and moreover, the Third Order of St. Dominic is also well known. Yes, we all admire the good work done by the Tertiaries of the Seraphic Founder, whose spirit, as a bishop has so well said, "is set before the Universal Church as a certain cure for the evils which affect the whole of society." We also know the good that is done by the Dominican Tertiaries. This is quite true; but as one Order differs from another on account of its spiritual exercises and works of charity, [Pref.-003] so on kind of Third Order differs from another for the same reason. Indeed, this variety of spiritual exercises and works of charity explains the existence, and gives reason for the existence, of the various Orders and Congregations which are found in the Church. They differ from each other, but as St. Norbert said: "Etsi diversae numquid adversae?" they are not opposed to eafch other; nay, far from it, they all work hand in hand in the service of Our Lord and of His Spouse the Holy Catholic Church, to promote God's kingdom on earth and to show forth its excellence [Pref.-004] like different kinds of flowers and plants make up the beauty of a garden, and by their variety and order delight the eye. There is diversity, but no real opposition. So true is this that many persons on the Continent are Franciscan and Norbertine Tertiaries, and thus combine the spiritual exercises and works of charity of the two religious Orders to which they are affiliated and in whose spiritual benefits they participate.
What is, then, the spirit which should animate and guide the Norbertine Tertiary? The spirit of the Third Order must evidently be the spirit of the First Order itself. Le me explain in a few words wherein this spirit principally consists. For further details I must refer the reader to the Introduction to the Life of St. Norbert, which treats at greater length of th emission and spirit of the Premonstratensian Order. [Pref.-005]
Three elements constitute essentially a Canonical Order, viz., the clerical dignity, the religious state, and stability or permanent service in a particular church. The Norbertine Tertiary is consequently affiliated to an Order of Canons Regular. Now two specific duties arise from the nature of a Canonical Order, viz., 1st - "Laus Dei in Choro" or the singing of the Divine Office, and 2nd- "Zelus animarum," or zeal for the salvation of souls. These are also, though of course only relatively and proportionately, the special duties of the Norbertine Tertiary.
(1) "Laus Dei" or the praise of God. The Norbertine Tertiary must say his own Office of "Paters" or of the Acts. He must be fervent and constant in his prayers; he must be willing to take care of, or to contribute to, all that concerns the altar, the House of God, and the Divine Offices; he should cherish a tender and enlightened love for Holy Mass - the most perfect and final expression of religious worship; in general, he should give to God what is due to His Divine Majesty, by repeated acts of the virtue of religion, and make reparation for sins committed against this virtue.
(2) "Zelus animarum," or zeal for souls, which is in general an act of intense charity, whereby the Norbertine Tertiary must ardently seek the glory of God and the salvation of his neighbour, and constantly reject what is opposed thereto. He must, as the Rule explains, endeavour to avoid, in all conversation in which he takes part, all detraction, immodest language, and blasphemy. He must try to restore peace between enemies, and always show himself ready to forgive an injury. He should be ready to cooperate with his pastor in all the good works of the parish. He should heartily join the Apostleship of prayer, and make the intentions of the Sacred Heart of Jesus his own. (see Rules II, III, and IV).
(3) To the particular ends which are common to, and characteristic of, all Canonical Orders, St. Norbert added fasting, abstinence, mortification, and other works of penance, together with other pious customs peculiar to Monastic Orders, whereby his Order became as it were, Monastico-Canonical.
Norbertine Tertiaries should thus be animated with a spirit of habitual penance. It is true that the laws of fasting and abstinence which formerly bound the Norbertine Tertiary have been mitigated by the Constitution of Benedict XIV, and that works of piety and charity can now take their place; nevertheless, the Tertiary should remember that, as St. Norbert has said, "he is obliged to continually mortify his passions, and to spend his whole life in works of penance". The love of God will give him a hatred of sin, and also the spirit of penance for his own sins, and of reparation for the sins of his neighbour (See Rule VIII).
The fourth and fifth ends of the Tertiary are characteristic of the Norbertine Order. They are put forward in the first article of the Rule: "Imitating as a true child the virtues of our Father St. Norbert, he must heartily cherish and zealously promote a sincere devotion to the Blessed Sacrament of the Altar, and a tender devotion to the Blessed and Immaculate Virgin Mary". For fuller details I must refer the reader to the Introduction of the Life of St. Norbert, and also to the explanation of the first Rule in this Manual.
To coincide with a few words on the form of the Manual, I must add that it is based on the second edition of the Manuel du Tiers Ordre de St. Norbert, par le Rév. Godefroid Madelaine, Prior of our Abbey of Mondaye, Calvados, France, from which Manuel the History of the Third Order and the explanation of the Rule have been taken, but a few additions have been introduced. Part III of the French Manual has been rearranged, and several chapters have been left out altogether; but, on the contrary, other portions have been substituted to these, e.g., "The Little Office of St. Norbert," translated from the Latin edition; several hymns, all but one due to a Loretto Sister; "Spiritual Counsels of St. Norbert," etc.
I must not omit to declare that, in obedience to the decrees of the Council of Trent and of Pope Urban VIII, both the author and the translator wish it to be understood that they humbly submit to the judgment of the Apostolic See whatever they have written concerning the historical facts, Indulgences, titles of holy persons, etc. as found in this Manual
- - - F. M. Geudens, O. Praem.; St. Norbert's Residence, Crowle, Lincolnshire, feast of St. Joseph, 1889
