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The History of St. Norbert
by J.C. Kirkfleet, O. Praem.; 1916, B. Herder, London
Saepius armatae coeunt in foedera dextrae,
Norberto hostiles pacificante globos,
Angel of peace, at thy command
Fierce discord vanished from the land,
And hearts by thee to Jesus given
Brought forth abundant fruit i'or Heaven.
(Office.)
Norbert had intended returning to Cologne but, for some unknown reason, at this time changed his former plan. During his illness he had devoted a great deal of time to the study of French, and talented as he was, we may safely presume that he soon became able to express himself with ease in that language. This may account for his change of plan. At any rate when Hugh returned, Norbert at once resumed his missionary career. Accompanied by Hugh, he went through Hainault, Brabant, and the principality of Liege, preaching the importance of salvation at every opportunity on his way. "What will it profit a man if he gain the whole world and suffer the loss of his soul?" How convincingly could Norbert dwell on these words of St. Matthew! Had he not seen the vanity of it all? Little wonder, therefore, that God's choicest blessings rested visibly on his missionary work. Wherever he went the people crowded to hear him. His powerful sermons, strengthened and illustrated by his own evangelical life, and spoken with the strength of conviction, made numerous conversions even among the most hardened sinners. God seemed to have given our Saint the special grace of reconciling the most relentless enemies, and this gift, as events will presently show, did not remain hidden in him.
We know also that Norbert, zealous as he was for the salvation of souls, absolutely refused any remuneration for his missionary labor. He, as well as Hugh—true beggars of Christ—depended entirely on God's Providence for life's necessities. As the early historian remarks, it seemed to Norbert to be unworthy of their state to take any earthly remuneration, since they, for the sake of Christ, had given up and even despised their own earthly goods. [A-5-1] Strangers and pilgrims on earth, they wished nothing that might prevent them from continually raising their aspirations and thoughts to heaven.
It is quite natural that this total disinterestedness in earthly things deeply touched the hearts and minds of the people. The name of the great missionary Norbert, was soon on the lips-of all.
- . . . And with amaze
- The Gallic nation stood to hear
- Thy matchless accents, rich and clear.
- (Offlce of St. Norbert.)
The enthusiasm with which he was received in many places goes far beyond description. He was hailed as the great Apostle from heaven, and when he left one place, says Madelaine, shepherds even left their flocks to announce his coming to a neighboring village. Upon his arrival the bells rang out and all the people assembled in the church. Then Norbert at once mounted the pulpit; after him Hugh addressed the people and the exercises often lasted for hours. Happily, historians have not failed to tell us what subjects our Saint most frequently chose for his sermons. The frequentation of the Sacraments, the necessity of doing penance, restitution, the obligations of people about to be married, and the duties of the rich were his usual themes. [A-5-2]
Every night, when the services were over, our missionaries retired to the dwelling-place of some family in the neighborhood. Even the most prominent people, governors of the provinces as well as lords of the castles, urged our poor beggars to come to spend the night with them. Norbert passed his nights mostly in prayer and in instructing his companion, for his great zeal for the salvation of souls, did not make him forget the spiritual education of Hugh, his first disciple. Any spare moments he could find, by day or by night, were spent in this important work. He urged him to the practice of the virtues of patience, humility and especially of poverty, saying:
"My-brother, let this virtue of poverty not discourage you. Jesus Christ has borne all the burdens of it; be not disheartened, but embrace what your Redeemer first practiced. St. Lawrence poured the treasures of the Church into the hands of the poor; imitate his example in the disposal of your property. This generous sacrifice, which I advise you to make, is not according to the liking of a covetous heart, but the spirit of poverty is necessary in order to preach the Glospel successfully. If it costs much to nature, a man truly poor in spirit is already rewarded in this world by the unction of God's grace and by the solicitude of His Holy Providence. Be not ashamed of humiliations; they are the germ of glory. Be attentive to the custody of your chastity, this virtue will transform you into an angel. Be prompt to comply with the orders of obedience; it is by this virtue that you will raise yourself to an understanding of God's greatness. Arm yourself with patience in the time of adversities; these are the portions of the elect. Do not expect a better lot than that of the Apostles; you are heir to their ministry, you will be heir to their suffering." (Vita B, Ch. XIV.)
By this and similar exhortations did Norbert succeed in inflaming the heart of Hugh. He, moreover, continually practiced what he taught, and thus made his counsels more easy to follow. Above all, Hugh was eager to study the life of his master, for whom he had the greatest admiration.
We note some change about this time in Norbert's manner-of traveling. Until now he had journeyed on foot, but hereafter we shall see him at times make use of a modest equipage. Dr. Winter observes: "Sometimes also when the fatigue of an excessive journey prevented Norbert from walking, he would ride a donkey so as not to be obliged to interrupt his missionary labors." {A-5-3] Still, whenever able, Norbert always walked, carrying with him the articles necessary for the celebration of the Holy Sacrifice.
Without doubt this constant self-denial and sincere humility, added to his forceful preaching, made his apostolic work doubly effective. He never allowed the people even to set a table for him, but whenever he could do so without giving offense, took his meager repast sitting on the floor. When, however, he was the guest of an Archbishop or of an Abbot, he would conform himself to the rules of the house in deference to his distinguished host. [A-5-4]
In order to appreciate rightly Norbert's great mission as peacemaker, we must consider some conditions peculiar to the times. We shall find in them an explanation of Norbert's frequent preaching on the subject of restitution. At no period were bloody fights between princes, landlords, and even common people, more general. These were the reconstruction days of the ecclesiastical government, the beginning of the twelfth century. The great political power acquired by churchmen under the feudal system, as well as the assumption of ecclesiastical power by secular princes, had opened the way to abuses and scandals of all kinds. The vice of simony especially had made deplorable progress. St. Peter Damian draws a most gloomy picture of this period which, as is known to the student of history, is unfortunately no exaggeration. The great Pope Hildebrand, Gregory VII, had been raised by God to bring about a much needed reform; and he proved himself equal to the task. In the year 1075, in a Synod held in Rome, he struck the evil at its root, realizing that deep-seated abuses can be eliminated only by drastic measures. He prohibited under pain of excommunication the practice of lay-investiture, and deprived secular princes of their assumed ecclesiastical power.
As was to be expected, this sweeping enactment became the cause of bitter strife. Although the preaching of the Crusades, some years later, had, to a great extent, diverted the attention of the people, and re-established peace and concord in many places, yet history shows that many of these petty sovereigns, feudal lords, became bitter and revengeful after their power had been thus curtailed by Gregory, and their influence lessened. Feeling themselves powerless against Pope Gregory, they often looked elsewhere for revenge, and this explains in part the hard-heartedness—inveterate enmities—frequent quarrels and bloody fights of those days. Great tact, no doubt, was required to do real missionary work among this class of people. As Thomas a Kempis rightly observes: "F'irst keep thyself in peace and then shalt thou be able to bring others to peace. " (Imit. II.8.)
Norbert, who by constant prayer and mortification had become entire master of himself, was on that account eminently fitted for this arduous task. After leaving the diocese of Cambray, he and his companion went to Fosse, Hugh's native place, situated about seven miles S. W. of Namur, in Belgium. Since Norbert's austere life and the success of his preaching were well known in that place, he was received as a man from God. Both clergy and laity came out in great numbers to hear him. In the record of this mission there is an instance given of Norbert's great power as peacemaker.
After the usual mission exercises were over, the people came to the Saint requesting him to reconcile two families, for a long time separated by deadly hatred. A1ready more than sixty persons had been killed, they said, in consequence of family feuds, and neither priest nor magistrate had been able to restore peace. While they were thus entreating Norbert, there appeared upon the scene a brother of one, who that very same week had been killed by a person of the opposite camp. "Behold," they exclaimed, "there comes one of the very persons of whom we are speaking! "
Uttering a silent prayer, Norbert went at once to meet the young man, embraced him and then said:
"My dear friend, I, a stranger in this place, a mere passerby, should like to speak to you. Since my arrival I have not as yet asked a favor of any one, neither have I received one. It would be a great pleasure for me to receive from you the very first favor I ask for in this village. God will reward you abundantly if you grant me what I ask." [A-5-5]
The young man, touched by these gentle words, and still more by the grace of God which had come over him in answer to Norbert's prayer, wonderingly said: "Speak, Father."
"I beg of you," answered the Saint, "as a great favor, that you forgive from your heart the murderer qf your brother. "
That the young man not only promised to forgive the murderer, but at the same time gave his word to do all in his power to reconcile the two parties at enmity and help Norbert to put a stop to these hateful feuds, may be considered truly miraculous.
On the following Saturday a meeting of the hostile parties was arranged for, to be held at Moustier, not far from Fosse. An immense crowd from the surrounding country was assembled in the village, when on the appointed day Norbert arrived. As this work of reconciliation was most delicate and required heavenly wisdom, Norbert prepared for it by long and fervent prayers, that God might bless the undertaking. The Saint must have arrived early in the morning, for we are informed that by 9 o'clock the people had grown tired waiting, and that the crowd began to murmur. At their request Hugh sought Norbert, and asked him to come to speak.to the impatient crowd. "As from a profound ecstacy, " says the early biographer, " Norbert arose and answered that his time had not yet come." Then he went back to pray, and only some hours later he returned, entered the church and began to celebrate the Holy Sacrifice. As it was Saturday, he offered first, according to his custom, one Mass in honor of Our Lady; a second was then offered for the repose of the souls of those whose death had been caused by these family feuds. [A-5-6]
When Norbert at last mounted the pulpit it was 3 o'clock in the afternoon. Most of the people had left, but Norbert spoke with equal ease and eloquence to a small as to a large assembly. His voice, however, was soon heard afar, and a great many returned to listen to his discourse.
"My dearly beloved brethren," thus Norbert began, "when Our Lord Jesus Christ sent out His disciples to "preach the Glospel, He ordered them to say wherever they came: 'Peace be to this house,' promising that the inmates of that house would receive God's peace. We, who are not by our merits but by a gratuitous gift of God, successors of the Apostles in the ministry; we bring you this same peace. You will not refuse to accept this gift of God, my brethren, since this peace will lead you to the eternal peace of heaven. You all know what has brought me to you. I did not come here in my own name; I am but a stranger, a pilgrim, but through me does Almighty God ask you to forgive your enemy, and if you are Christians, you are bound to obey your Master. "
Norbert's discourse on this occasion was long, but when at last it was finished, the whole crowd was deeply moved, and the parties agreed to put their cause into the hands of Norbert, willing to abide by his decision. The cause was won. On the relics of St. Frederic, the Patron Saint of the place, the old enemies swore a lasting friendship.
From Fosse and Moustier, Norbert proceeded to Gembloux, a small town in Brabant. Wherever he went, he was hailed as an angel of peace. Convinced that God could never enter a heart possessed by the demon of hatred and envy, he always prepared sinners for the grace of a true conversion by first inducing them to forgive their enemies. People knew this and thus as soon as he came to Gembloux, he was begged to reconcile two lords who were sworn enemies, and from whose enmity all the people in that place suffered greatly. Norbert went in person to them and won from one of them a solemn promise to forgive everything. The other was obstinate and unyielding. A few days later the latter died a miserable death, as Norbert had foretold when he refused to forgive his enemy. [A-5-7]
- Filled with Faith's spirit, prophecies were shine,
- And thy skilled lips interpreted each sign
- 0t heavenly dealings. Thou didst banish far
- The phantoms of hell's spiritual war . . .
At Corroy near Gembloux the Saint also restored peace in numerous families; however, most of the details of his missionary work here are lacking. As the contemporary biographer observes, the above instances are only a few of the many reconciliations he effected. [A-5-8]
While the Saint was thus busily engaged in Belgium preaching missions and reconciling enemies, he learned to his great sorrow that Pope Gelasius had died in Cluny, while in exile. Norbert felt this loss keenly, first because the generous efforts of this Pope to reform abuses and to restore peace to the Church, gave promise of a glorious and useful reign; secondly, because he had been Norbert's first real protector. By making him "Missionary Apostolic," His Holiness had attached to Norbert's work the broad seal of Rome, and thus most effectively silenced his enemies. The coming of a new Pope, however, could be, and according to Rupertus, actually was, in the eyes of Norbert's enemies an occasion for them to try once more to put a stop to his preaching. "For," he continues, "they were ever bent on opposition." No doubt, their defeat at Fritzlar had greatly embittered them. Norbert therefore resolved to visit the new Pope as soon as possible.
While Maurice Bourdin, favored by Henry, but excommunicated by Pope Paschal, was residing in Rome as antipope under the title of Gregory VIII, the Cardinals who had followed Gelasius into exile, held the election in Cluny for a successor, and elected Guy, Archbishop of Vienna, who took the title of Calixtus II. His election was soon recognized by Catholic Europe; and in Rome, even under the very eyes of the antipope, the Bishop of Porto, Vicar of His Holiness, asked the people as usual for their acclamation to ratify the election. One of the first acts of the new Pontiff was to assemble a great Council at Rheims, which in reality, his predecessor had already called. This came to the knowledge of our Saint and he decided to go at once to Rheims.
It was in the month of October, 1119, and all the roads leading to the old city of St. Remigius were crowded with the most distinguished travelers. Louis, King of France, was on his way to summon justice against the King of England, who had seized upon Normandy, and moreover was holding in captivity Robert, the brother of Louis. Then there was the C'ountess of Poitiers who had come to ask protection against her adulterous husband, the Duke of Aquitaine. Besides, more than four hundred Archbishops, Bishops and Abbots were arriving from all parts of the world, to be present at this important and solemn assembly. Picture to yourself, dear reader, our poor beggarly looking Saint in the midst of all this pomp and splendor. No wonder that little attention was paid to the barefooted pilgrim with no distinction save his singular life. But he had come, determined to see the Holy Father and to ask a renewal of his apostolic faculties to preach the Gospel everywhere. For three days he remained at Rheims, begging for an audience, but was unsuccessful. At last, sick at heart and very much disappointed, he decided to leave, and await a more favorable opportunity. But presently divine Providence came to his rescue.
Accompanied by Hugh and another disciple, who meanwhile had joined him, he had gone but a few miles and was approaching the Benedictine Abbey of St. Thierry, when, deciding to rest for a while, the three sat down by the roadside. While there conversing together, they distinctly heard a voice, a mysterious voice, saying: "Behold Norbert and his companions," and another like an echo to the first: "Behold Norbert and his companion." [A-5-9] All three felt embarrassed; first, because no one could be seen near at hand; and, secondly, as to the meaning of these words. But, adds the biographer, they were soon to be enlightened, for Hugh alone proved to be a real companion; the other soon left them.
While Norbert was still considering the meaning of these mysterious words, Bartholomew, Bishop of Laon, happened to pass our three wayfarers. The Prelate, who was on his way to Rheims, to be present at the Council, noticed the three strangers; and, moved by curiosity, or rather by divine inspiration, addressed them and inquired the purpose of their journey. "Who are you?" the Bishop asked. Norbert replied candidly that they were strangers, who had left their country in order to lead an apostolic life. They had come there, Norbert further explained, to obtain from the new Pontiff a renewal of the faculties and privileges granted to them by his predecessor; but, after waiting for three days, they failed to obtain an audience. "My only ambition," pleaded our Saint to the good Bishop, "is to obtain the right to evangelize the people everywhere."
The Bishop was touched by this simplicity of manner, and greatly admired these poor apostles. It seems he realized at the moment that jewels of sanctity were hidden under their poor exterior. On learning the cause of their sorrow, he expressed his sympathy and requested them to return with him, promised to speak in their behalf to Pope Calixtus and to obtain for them an audience. It is impossible to describe the feelings of joy Norbert experienced at this happy turn of affairs. Clearly God was on his side, and a fervent prayer of thanks rose to his lips. The Bishop furthermore ordered some of his men to dismount and he placed Norbert and his companions on their horses. On the way back to Rheims, the Bishop took Hugh aside and inquired into the life of Norbert; he appeared very anxious to learn all details of his work and life. Assuredly Hugh took great pleasure in relating all he had heard from the Bishop of Cambray in regard to his beloved master. He informed him of his noble birth, his life at the court of the Archbishop of Cologne, his intimate relations with the German Emperor, and finally of his conversion and the miracles of grace his words had produced during the last six months in Hainault, Brabant and Liege. The good Bishop listened very attentively and from that moment became Norbert's best friend and greatest admirer. [A-5-10]
As this same Bartholomew is to play a great and important part in Norbert's life, and especially in the later foundation of the Premonstratensian Order, we would here make the reader more acquainted with this noble character. He was about the same age as Norbert, and was born of a very illustrious family, in France. His father's name was Falcon de Vir, and his mother was Adele de Roucy. When quite young, he had been entrusted to the care of his uncle, the Archbishop of Rheims. At the latter's palace he had received his elementary education from private tutors, but later he attended the well-known school of Rheims. When ordained subdeacon he received a canonry at the Metropolitan church. He is described as a modest, loving character, of a firm mind. His face had an ascetic expression, and he lived frugally in the midst of opulence. Prudent as he was, he lived with his fellow-canons but never was really one of them. In the beginning of 1113 he had been unanimously chosen by the Chapter of Laon to be their Bishop. He would have refused the great honor, had it not been that this diocese was desolate; and, from a worldly standpoint, it held out to him nothing but ruin and poverty, together with the disfavor of the French king. Such was the character of the noble Bishop in whose company Norbert now entered Rheims for the second time. [A-5-11]
The Council was to open on the next day, the 20th of October, in the church of Notre-Dame. Upon their arrival, Bartholomew went directly to the Pope where he was well received, especially so since he was the Pope's cousin. As soon as he had paid his respects, the good Bishop lost no time in pleading Norbert's cause. He told His Holiness that, as the Father of all Christians, he should try to be in reality a father to all, good and bad, rich and poor. He even went so far, in his own gentle way, as to reproach the Pope for having refused an audience to a man like Norbert. At once the Holy Father gave orders to introduce our Saint and his companions. In his great happiness our zealous apostle spoke frankly to the Pope of his missionary labors and the good he, with the grace of God, was doing everywhere. He then begged of the Pontiff to renew theletters granted by his predecessor. In answer to this request Calixtus blessed Norbert's noble undertaking and most willingly gave him a fresh grant of the faculties previously received from Pope Gelasius.
While the Council lasted Norbert stayed at Rheims and was constantly at the side of Bartholomew who asked his advice on matters of great importance. He also met here his great friend Burchard, the Bishop of Cambray, and many other real friends. That he also preached here on some occasions, must be inferred from the fact that the historian observes: "All the Prelates were charmed with his eloquence, wisdom and piety, and amazed at the austere way of living which some advised him to moderate.'' [A-5-l2] But the Saint, mindful of the words of the Savior: "He who hates his life in this world shall find it," would not hear of mitigation until the Pope himself insisted on it. In deference to the wish of the Holy Father, hereafter he will not go barefooted.
<<start of footnotes for Chapter A-5>>
[A-5-1]
Vita B, Ch. XIII.
[A-5-2]
Ibidem.
[A-5-3]
Winter, "Die Praemonstratenser," p 327.
[A-5-4]
Vita B, Ch. XIII.
[A-5-5]
Vita B, Ch. XV. "Dilecte mi, peregrinus ego sum pertran siens ... places mthi primum munus quserere a te...."
[A-5-6]
There is nothing new or extraordinary in celebrating these two MaSBeB, aB the rules of the Church were not then what they are now. Pope Leo III often offered as many as seven Masees in one day. Saint Ulderic, Bishop of Augsburg, often said three; and also in England, S. Elphege and S. Anselm, Archbishop of Canterbury, often said two. Cfr. Ch. Hugo, op. cit., T. I., p. 44, who quotes Card. Bona (Rer. Liturg. Iib. I, cap. 18) and Martene (de antiq. Eccles. rit. a. 3, c. 3).
[A-5-7]
Vita B, Ch. XVI. In hoc etiam vir Dei spiritum prophetiae habuisse credatur . . .
[A-5-8]
Ibidem., Ch. XVII. Sunt enim cuncta quae premissa sunt, ex multis pauca, quae gessit; nunc autem plurima restant . . .
[A-5-9]
Pertz. Script. XII. Hermanni de miraculis S. Mariae Laudunensis lib. III, p. 653-660. Quomodo domnus Bartholomeus-Episcopus domnum Norbertum invenerit.
[A-5-10]
Cfr. Madelaine, op. cit., p. 114.
[A-5-11]
Cfr. De Florival. Etude hlstorique sur le XIIe siecle. Bathelemy de Vir, eveque de Laon, p. 31.
[A-5-12]
Pertz. Script. XII. Sigeb. contin. Praem., p. 448.
