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The History of St. Norbert
by J.C. Kirkfleet, O. Praem.; 1916, B. Herder, London
Lotharium eloquit mira dulcedine tractum,
Mellifluumque sibi jungit amore Patrem.
By the sweetness of' his eloquence Norbert drew to himself
the Emperor, and by his love won the Mellifluous Doctor.
Norbert and Bernard were so eminently the Saints of their age and so closely united in their mutual aim and work, that it would be difficult to judge rightly of the one without referring to the other. Both stand forth as the great pastors, preachers and reformers of the twelfth century; both appeared in the Councils of the Church as well as of the State, and without ever ceasing to be holy and mortified religious, both were the ruling will of the times.
Permit me first to call attention to the close similarity of their life-story. Bernard, the future Saint and celebrated Abbot, was born in the castle of Fontaines near Dijon in Burgundy, when Norbert was in his eleventh year. Each had a very pious mother, and the birth of each was preceded by most remarkable circumstances. While Hadwigis heard a heavenly voice telling her of the future greatness of the child about to be born, the mother of St. Bernard had a terrible dream of a white dog barking incessantly, which dream was thus explained by a man of great sanctity: "Fear not; you shall be the mother of a child who, like a faithful dog, shall one day guard the House of the Lord, and bark loud against the enemies of the Faith. [B-10-1]
His biographer informs us that:
". . . when Bernard was nineteen years old, sparkling with all the brightness of youth and genius, he no longer felt within him the transport of his former fervor; his piety, devoid of all consolation, weaned, so to speak, from all its sweetness, it seemed no longer to have either light or heat; the springtime, with him, was past; the shadows of night were around his soul, and the voice of the turtle was no longer heard therein" (p. 28).
Like Norbert, Bernard is said to have possessed remarkable personal beauty.
"His figure was perfectly proportioned, his manners elegant and dignified, his eye full of fire, his countenance sweet and gracious; his gait, his movements, his attitudes, his smile—all were modest, simple and noble; his speech was naturally elegant, impressive and persuasive. There was something in his whole person so amiable and so attractive that, according to the expression of one of his biographers, he was more dangerous to the world than the world to him." (p. 33.)
One day, on his way to visit his brothers, who were with the Duke of Burgundy, as he rode along, silently and in deep thought, the world with its perturbation and perpetual vicissitudes seemed to pass before him as a vain show, and suddenly a voice sounded in the depths of his heart—"Come to Me all you that labor and are heavy laden, and I will refresh you; take my yoke upon you and you shall find rest to your souls." At these words a heavenly longing took possession of Bernard's heart, and thrilled him to the very marrow of his bones. He stopped at the church door, entered, and, prostrate before the altar, poured forth his soul to God. This event, with all its circumstances, Bernard often recalled, and used to relate it to the monks of Clairvaux: "I am not ashamed to confess, that frequently, and especially at the beginning of my conversion . . . etc. " (p. 36.)
In the year 1113, Bernard, now twenty-three years of age, entered with thirty companions, the monastery of Citeaux, where a few years later he became abbot. From that time on the Order of Citeaux began to flourish and numerous other houses came into existence. One of these, the monastery of Foigny, in the diocese of Laon, was apparently the place where the two Saints first met. When this monastery was dedicated, Norbert was present, and, shortly after the dedication, we find Bernard in the company of Norbert at Laon, on the occasion of the transfer of St. Martin's Abbey to the Premonstratensians. St. Bernard with Drogo, Simon and other friends of Norbert, signed the solemn charter. [B-10-2] This meeting took place in the latter part of the year 1124, and was the beginning of a life-long friendship. [B-10-3]
Though their respective Orders were entirely distinct and separate, the Saints were ever closely united, for the life-aim of both was "Reform." They deplored the morals of their age, everywhere corrupted, and particularly those of the ministers of the Church, many of whom they led to a better life. Both were the antagonists of the able and brilliant Peter Abelard, and while Bernard was engaged in preaching missions to the simple people of Languedoc, Norbert was found in Belgium and the Low Countries engaged in the very same work.
Again, the schism caused by the antipope, Anacletus, found in Bernard as well as in Norbert, its most strenuous opponent, and as Norbert had been closely criticized, St. Bernard was also menaced by a storm of violence, and the most unjust reproaches pursued him even in his monastic cell. Bishops, alarmed at the power of a simple monk, denounced him at Rome, where the whole college of Cardinals even found fault with Bernard. The Pope himself alarmed at these complaints, ordered the celebrated Cardinal Haimeric, the Chancellor of the Roman Church, to remonstrate with St. Bernard. [B-10-4]
The mutual esteem and admiration of the two Saints is clearly evidenced in many of St. Bernard's well known letters, from which we also incidentally learn how nobly Bernard assisted Norbert in the propagation of the new Order of Premontre. Thus we read in a letter addressed to Geoffrey, Bishop of Chartres: [B-10-5]
"I am quite ignorant respecting the matter of which you inquire of me; namely, whether the Lord Norbert is about to go to Jerusalem. For when I saw him last, a few days ago, he said nothing of it to me, though I was honored in being permitted to drink in words from his mouth, as it were from a sweet-toned flute."
"High praise for Norbert," says Mabillon, "from such a man, especially since Bernard did not easily yield to any kind of imaginativeness!" It is certain that Bernard had at once recognized the Saint in Norbert, and took counsel of him on many occasions. Thus we read in the same letter:
"But when I asked him what he thought concerning the Antichrist, he declared himself quite convinced that Antichrist was to be revealed during this generation, that is now . . . " [B-10-6]
Norbert, on his part, also found in Bernard a safe counsellor and guide, and it was through this mutual friendship that many customs of the Cistercians were introduced into the Premonstratensian Order. Thus the wellknown "Charter of Charity," which in thirty articles, fixed the usages of the Cistercian Monks, was adopted by Norbert in its entirety. In fact, every observance of monks which Norbert found to be compatible with the life of priests, he adopted and introduced into his houses. No wonder, therefore, that the friendship between the two Saints was very intimate, and that we see them side by side, continually fighting the great evils of the times. Neither can it cause much surprise that friends as well as enemies of these Saints named them in one breath.
We observed above how Abelard referred to both as the two apostles who were doing the work of his rivals, and doing it effectively. Rupert, a monk of Cluny, said sarcastically that all existing religious Orders had to make room for the rising Cistercian and Premonstratensian Orders. [B-10-7] Again, when the antipope, Anacletus, manifested a desire to enter into negotiations with the German Emperor, Lothaire, the latter sent, in concert with the Pope, St. Bernard and St. Norbert (then Archbishop of Magdeburg) to Anacletus. "But," observes the biographer of St. Bernard, " the two servants of God found the antipope so hardened in his pride that they soon gave up all effort of reconciliation." [B-10-8]
Special mention must be made of their friendly relations with Count Theobald, of whom we spoke above as the first member of Norbert's Third Order. Of the many letters written by St. Bernard, we find several addressed to Count Theobald. Thus one time he wrote to him about an unfortunate man, named Humbert, who had been vanquished in a duel, in consequence of which he was deprived of his eyesight and property by the order of Count Theobald. Be it observed that just at this time the Count was doing all in his power to repress entirely the fighting of duels, which was everywhere else tolerated by other princes. However, in this particular case the Count apparently misjudged, for it was said that Humbert was innocent. So the latter had made an appeal to St. Bernard, who in consequence wrote the Count several letters, and at the same time implored the assistance of all those whom he knew to have influence with the Count, in the poor man's behalf. How greatly he relied on Norbert's power, is shown in the following words:
"I entreat you, then, by the mercy of God, that you pursue your good purpose, and not permit the wicked to boast that the poor man is ruined; rather take means for the fulfillment of the promise you have made to Dom Norbert and to me, that you would restore the patrimony of Humbert to his wife and children." [B-10-9]
How highly Bernard thought of Norbert's sanctity, appears from a letter written to Bruno, Archbishop-elect of Cologne:
"And you have also the Lord Norbert, whom you may conveniently consult in person on all such subjects. For that good man is more fitted than I to explain the mysterious workings of Providence, as he is nearer to God by his holiness." [B-10-10]
Observes Dr. Winter:
"Norbert, was very closely united to St. Bernard. The letters of the latter give ample testimony of the esteem he had for Norbert. And undoubtedly we should be able to show Norbert's high appreciation of St. Bernard, were it not for the fact that his writings have been lost."
In the "Life and Times of St. Bernard," the following reference is made to St. Norbert, by the author, M. L 'Abbe Ratisbonne (p. 221):
"In this same year, and almost at the same time, the 6th of June, 1134, another friend of St. Bernard expired, in the full vigor of his age—his faithful fellow-laborer in Italy—the venerable Norbert, founder of the Premonstratensian Order. His various and intimate relations with the Abbot of Clairvaux, the great congregation of which he laid the first stone, and lastly, the edification which he afforded to his age, by his sanctity, his learning, and his labors, oblige us to enter into some details in this place concerning this great man.. . . "
Then follows the life-story of our Saint, after which the author continues, speaking of Norbert's Order:
"This useful institution, closely allied to that of Citeaux, arose with almost equal rapidity. Bernard and Norbert, attentive to the needs of their time, mutually supported each other in their common efforts to supply them. Both, united in the pure desire of good, labored in the various Councils at which they assisted for the reestablishment of religion. They had recently united to extinguish the schism in Italy, and they had both . . . The death of Norbert, whose labors in Germany and Italy had so perfectly seconded the mission of the Abbot of Clairvaux . . . grievously affected the heart of St. Bernard . . . etc."
After our Saint's death, however, St. Bernard continued to evince affection for Norbert's Institute in various ways, and was ever solicitous about the welfare of the Premonstratensian Canons. He often sent letters to the different abbots giving them advice and assistance in maintaining religious discipline, and even in finding new recruits for the Order. He kept constantly in touch with them, and eagerly watched the development of Norbert's great undertaking. An illustration of this we find especially in one of Bernard's letters addressed to Norbert's first disciple, Blessed Hugh, then Abbot of Premontre. Apparently there had been some misunderstanding between them, and the gentle answer of Bernard amply shows his interest in the Order. Bernard writes:
"I have read, what you have heard of me, and I fear, for you write bitter things against me, but I hope with more severity than truth. What wrong have I done? Is it that I have ever loved your person, been kindly disposed to your Order, and helped whenever I could? If you believe not my words, let my deeds be my witness. Indeed, my conscience tells me that I ought to have been commended by you. But since you have seen fit to speak and write against me, I will lend power to my words from the testimony of my actions. It goes, indeed, against the grain. I may seem to be boasting of my good deeds, and this is not seemly; but you compel me to act as a fool. Whenever have you or yours wanted my help and failed to receive it? In the very first place, the land of Premontre, in which you are living, was formerly mine, and you had it as a gift from me. [B-10-12] For our brother ''Wido [B-10-13] (so the first inhabitants of the place called him) had given it to me through the bishop. Next, it was principally through my efforts, that the monks of Beaulieu [B-10-14] affiliated themselves with you. When king Baldwin was alive he gave me the place of the Holy Samuel at Jerusalem, and at the same time a thousand crowns with which to build; I gave you both the site and the money. Many know how hard I labored that you might have the church of St. Paul at Verdun; and you enjoy the fruit of my labor. If you do not admit this fact against you, my letters to Pope Innocent, of blessed memory, are in existence, as true judges and living witnesses to the truth of what I say. Your brothers of Sept-Fontaines hold from me the place which they occupy, [B-10-15] which the first inhabitants called Francs-Vals. For which of these facts do you wish to leave your friends? Are you not returning evil for good? For you threaten to break your compact, [B-10-16] to sever the peace that there is between us, to give up fellowship, to break our unity . . . [B-10-17]
Although the above quotation, and in fact the whole long letter is a gentle rebuke to Abbot Hugh, it explains at the same time most fully how great Bernard's interest was in the welfare of the Premonstratensians.
We shall now quote from another letter of St. Bernard, in which he highly appreciates the Premonstratensians. This letter was written, in 1142, to Hilisendis, Queen of Jerusalem, daughter of king Baldwin, and wife of Fulk. [B-10-18]
"You see how greatly I presume on your goodness, since I venture to recommend others also to you. However, it would be as unnecessary as presumptuous, perhaps, for me to say much in commendation of these brethren of Premontre, for they so commend themselves by their own merit that they have no need to be commended by another. They will be found, if I mistake not, to be men of wisdom, fervent in spirit, patient in tribulation, powerful in word and work. They have put on the whole armor of God and have girded themselves with the sword of the Spirit, which is the Word of God, not against flesh and blood, but against spiritual wickedness in high places. Receive them as warlike and yet peaceful; gentle towards men, warlike towards evil spirits. Rather, I should say, receive them as Christ Himself, who is the cause of their pilgrimage."
So closely united did these two great Orders of the twelfth century work side by side, that Lawrence of Liege in his "Lives of the Bishops of Verdun" likens the Orders of Citeaux and of Premontre, to the two Cherubim which shadowed the Mercy Seat. He calls them the two famous Orders which by their zeal for souls have protected the Church in those evil days, and whose great influence can never be overestimated. [B-10-19]
<<start of footnotes for Chapter B-10>>
[B-10-1]
Cfr. "Life and Times of' St. Bernard," by M. L'Abbe Ratisbonne, translated from the French, p. 18.
[B-10-2]
Madelaine, op. cit., p. 167, observes, that it seems beyond doubt that both Bernard and Norbert assisted at the Council of Soissons in 1121, and that consequently their friendship dates from that time. He relies on the Acta Sanctorum.
[B-10-3]
Cfr. Histoire de l'abbaye de Foigny, p. 11.
[B-10-4]
Cfr. "Life and Times of' St. Bernard," edited by Samuel J. Eales. Vol. I, p. 147.
[B-10-5]
Ibidem. Letter 56. See also foot-note on this page wherein appear the above quoted words of Mabillon.
[B-10-6]
We remarked above that many were persuaded that the Antichrist was on the point of appearing. They were led to believe this by the iniquity of the times and the appearance of many of the signs foretold by Christ. VandenElsen observes, however, that Norbert referred to the coming of the antipope, Anacletus, as the advent of the Antichrist.
[B-10-7]
Rupertus Lib. IV, in Regulam S. Ben.
[B-10-8]
St. Bernard by M. L'Abbe Ratisbonne, p. 197.
[B-10-9]
Cfr. Letters 33-35-38.
[B-10-10]
Ibidem. Letter VIII.
[B-10-11]
Cfr. ``Die Praemonstratenser." p. 288.
[B-10-12]
Cfr. above p. 71.
[B-10-13]
This Wido is referred to on p. 66 as Guy. We read of Wido, says S. Eales, in a foot-note to this letter, in the history of the monastery of Vicoigne, near Valenciennes (Spicil. Vol. XII, p. 534), where Wido or Guy, "a Breton by birth, a priest by offlce," is said to have lived at Premontre at the time that Norbert went there, and to have given place to a greater than he, by retiring to Vicoigne, where he laid the foundations of a monastery which he put under the care of Walter of' St. Martin of Laon, as Abbot.
[B-10-14]
Beaulieu was a house of' Canons Regular in the diocese of' Troyes and was ceded to the Premonstratensians in the year 1140. Bernard's letter (407) was written to Odo, Abbot at Beaulieu.
[B-10-15]
Sept-Fontaines was in the diocese of' Langres.
[B-10-16]
Manrique describes this agreement, which was entered into, in A. D. 1142, between the Cistercians and Premonstratensians for the sake of' peace, as fixing two leagues between their monasteries and one between their granges or farms. Hence Bernard says, a little further in the letter, that the house of' Basse-Font was outside the limits agreed on.
[B-10-17]
This letter was written in the year 1160 and is in the collection of S. Eales No. CCLIII (253). The quotations as well as the foot-notes are taken from this collection. P. 736, et seq.
[B-10-18]
Letter CCCLV. (355) op. cit.
[B-10-19]
Spicil. V. XII, p. 325.
