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The History of St. Norbert
by J.C. Kirkfleet, O. Praem.; 1916, B. Herder, London
Pratum monstratum Septena luce coruscum
Ordinis esse caput coepit ut octo boni.
The meadow shown to Norbert by seven-fold rays
of heavenly light
becomes the center of the Premonstratensian Order.
Having described in the last chapter the general object and character of the Premonstratensian Order, we shall now proceed to study the organization, or the means which Norbert employed to attain his object. After his return from Cologne there were about forty brethren, without counting the lay-brothers, in the primitive convent. All were animated with one desire, that of serving God in the most perfect manner; and they had adopted the Rule of St. Augustine as a basis on which to regulate their daily life. The actual regulation was entirely left to the Saint. Norbert was at the head, but not in the ordinary capacity of Superior; he was the very life and soul of the community; his will was law and his authority absolute. Although one of the earliest chroniclers of the Order speaks of Norbert as Abbot, it is quite certain that the Saint firmly refused this title for himself. He is never mentioned as such in the early documents, and the monk Hermann observes that Norbert refused this title even in the monastery of Premontre. [B-4-1]
The great responsibility of forming the early novices rested on the shoulders of Norbert alone. As new disciples were constantly arriving at Premontre, unworthy as well as worthy, the Saint was quite strict with the young religious. All his time he devoted to the study of their character and to the testing of their religious vocation. No records are left to show how many young men the Saint sent back to the world, but the different biographers agree that Norbert was constantly sifting the wheat from the cockle. How well he succeeded in this may be inferred from the fact that the zeal of the brethren became such, that Norbert, austere as he was, found himself obliged to moderate their fervor.
The Saint never tired recommending to the brethren his three favorite counsels:
"Cleanliness about the altar, for on the altar one proves the liveliness of his faith and the fervor of his love; a humble confession of all their faults and negligences, daily made in the chapter house, for this would render their consciences purer, and make them more watchful over themselves; thirdly, love for the poor and hospitality towards strangers, by which they were to prove their charity towards their neighbor. A house where these three practices are observed will never be in want." [B-4-2]
And here we may add that Premontre soon experienced the truth of this prediction. This abbey has ever been the refuge of the poor, and the alms thus given brought God's abundant blessings in return.
Norbert instructed his disciples daily, both in the morning and in the evening, initiating them in the secrets of mystic theology and Christian perfection. A few of his ascetic maxims have come down to us, and are, in a way, a reflection of his own noble soul. Thus he often spoke of the dignity of the Priesthood in the words quoted above. He repeatedly told the story of his life and miraculous conversion, saying:
"At Court I was never satisfied; in the monastery I have never been dissatisfied. I was frequently at the courts of princes, I possessed abundant wealth, I did not deny myself the pleasures of the world; nevertheless, believe me, dearest brethren, an abundance of worldly goods is real poverty. Never was it better for me than when I was without them, because entire freedom from these worldly possessions gave me the fullness of heavenly goods which are more pleasant for their sweetness, more lasting for their constancy, better constituted for the satisfaction they give to the heart of man."
Under Norbert's direction all proceeded daily with great order, and soon a monastic regularity was observed by these inexperienced religious. The Saint now considered the time to have come, when one of the brethren might share with him the great responsibility of preparing worthy ministers of God. He chose his first disciple Hugh for this work, and gave over to him the entire interior government of the monastery. It was Hugh's duty to see that all rules were daily observed, and also to look after the material welfare of the religious. As their number constantly increased, the duties and responsibilities of Hugh became so great that after a short time Norbert gave him assistants. Although no record is kept of their names, we know some of these had charge of the clerics, while others looked after the welfare of the lay-brothers. [B-4-3] In Norbert's absence Hugh had absolute authority, and thus his office was that of a present-day Prior. Although Norbert refused the title of Abbot, de facto he certainly was the Abbot of Premontre; the present government of the Premonstratensian abbeys is based on this same old plan of organization. The Fathers elect their Abbot, who, in his turn appoints a Prior and the Prior's assistants— Subprior, Novicemaster, Circator.
As to the daily life of the early religious, none was more occupied than theirs. The Constitution has from the earliest times prescribed how to perform the important duty of singing the Divine Office:
"Since by our religious profession we are consecrated to sing night and day God's praises, and since by virtue of holy obedience we have been charged by the Church to sing the Divine Office with devotion, attention and reverence, all must take the greatest care to prepare themselves, in order to sing it with the necessary reverence and devotion." (Stat., Ch. IV.)
At midnight, then, the monastic bell called all the religious to the chapel to sing Matins; the rest of the Office was sung at stated hours during the day.- The intervening time was spent in study and manual labor. Norbert failed not to impress on the minds of his disciples the necessity of the constant and diligent study of Sacred Letters and the Scriptures. The young religious were all destined to go out to preach the Gospel—to teach the people their religion —to argue with heretics and unbelievers; therefore only a most diligent study could fit them for the apostolic duties of their sublime vocation. "The study of Theology is so indispensable for a Premonstratensian religious, that he who ignores it is a bastard and ought to be ejected as an illegitimate son of St. Norbert." [B-4-4] A book was written in the eighteenth century by a German Premonstratensian [B-4-5] in which the great learning of Norbert and of eight of the ten first disciples is proved historically. This author further shows that the love for study, inspired by Norbert, has always signalized the Order. To this subject we hope to return in the second volume.
It is beyond doubt that the first clerics were also obliged by the Saint to perform some daily manual labor. According to some historians it must have been Norbert's first idea to provide by manual labor for the material necessities of the brethren. In fact a Charter of the Bishop of Laon, of the year 1125, leaves hardly any room for doubt on this point. Therein we read:
"It is part of the virtue of religion to love the holy life of religious men, and with a pious devotedness to assist them in their material necessities. It behooves one to praise and venerate in others, that which, on account of human frailty, he himself is not able to imitate. Thus in our days a new Order, deep hidden in the woods of Voas at Premontre, has been founded in our diocese with our consent and the help of pious people, by the zeal of brother Norbert, a most illustrious man, and as far as one is able to judge, with the approbation of God. Serving the Lord according to the Rule of St. Augustine and wearing the habit of clerics, the brethren proposed to lead an eremitical life for the sake of providing themselves with life's necessities. We, however, anxious to recommend our weakness to their sanctity, and desirous of being sustained during the storms of the present life, and after death, by the help of their prayers, have added to all that we have previously given them, our new mill of Barantel, lately built at our expense, for the use of the brethren of this convent. [B-4-6]
Yet we read that even after this Norbert prescribed for the brethren some hours for manual labor. Although their material welfare seemed to be provided for, the Saint insisted on this, no doubt, as part of the monastic discipline, since the Order was both Canonical and Monastic. It was especially in harvest-time that one saw the brethren leave the monastery, and in strict silence begin their work in the fields. They then even took their noon-meal there, sang Vespers and returned only at night. The sick and the Officials alone were dispensed from manual labor. Charles Louis Hugo, the historian of the Order, says: "As the penance, which Norbert had embraced after his conversion, was greater than the mild rule of Canons exacted, so he added to his Order the austerities of monasticism that his Order might not be wanting in that which was found in Canonical and Monastic Orders."
Mindful of the words of St. Augustine's Rule "Subdue your flesh by fasting and abstinence from food and drink as much as your health permits," Norbert prescribed for his Order a continual abstinence from fleshmeat and an almost continual Lenten fast. His first regulations, however, were so strict that Norbert himself mitigated them later. Thus we read in the oldest Statutes, composed by Blessed Hugh and approved by Norbert, that from Easter until the feast of the Exaltation of the Cross, the brethren were allowed to take two meals a day. Entire abstinence from fleshmeat was kept for a much longer time, but gradually certain relaxations in regard to this were granted. Thus at present the Fathers abstain from fleshmeat during the whole of Lent and Advent, from the feast of St. Luke to the feast of All Saints, on the vigils of certain feasts, and on all Wednesdays and Saturdays of the year. Fasting is still observed during Lent and Advent, on all Fridays and the Vigils of the feasts of Our Lord and Our Lady. [B-4-7]
The rule of silence was rigorously observed almost continually, not only in the monastery but even on journeys. These the religious were obliged to make on foot, except when the distance was more than four miles. However, we must not forget that Norbert himself was their constant exemplar, for while trying to make his disciples true religious, he was always the first to lead the way in everything. We read that he was in the habit of choosing for himself the poorest clothing in the house, and when away from the monastery never looked after his own welfare, but was very solicitous for others.
Thus the first Norbertines learned to observe the Evangelical Counsels and to follow Christ, and to them - Premontre was a Paradise on earth. Well may we apply to them the beautiful description of monastic life in those days, written by Guibert of Gemblours. After spending eight months at Marmoutiers, he writes:
"Hatred, jealousy and ill-feeling are unknown in these peaceful dwellings; they are forever banished by the law of silence, observed with exactness and guarded with a fatherly prudence. A glance from the Abbot suffices to recall the rule and insure its observance . . . Where shall we find deeper recollection at the Divine Office, greater piety in the celebration of the Holy Mysteries? . . . Every countenance beams with modesty, mildness, and the inward peace of a good conscience; all breathes the true peace of Jesus Christ . . . Every thought of the world has been left at the gate of the monastery; no one boasts of his lineage . . . the only soldiery acknowledged here, is that devoted to the service of Jesus Christ. Labor, fast, and watching, tame the passions and bring the body into subjection . . . The Divine Presence controls the whole course of their life and animates their every action. Strict necessity alone measures the rest granted to nature; all the remaining hours are given to God. During meals the religious receive also spiritual food from pious reading, and they are more desirous of this heavenly nourishment than of that of the body. A great number of them are daily occupied in transcribing manuscripts. These are the treasures from which they draw stores of learning and virtue. I have heard those pious solitaries mutually urge one another on in the path of virtue, consoling one another by thoughts of their journey heavenward. Holy walls! Saintly citizens! With what grief shall I quit you ! . . . [B-4-9]
As we noticed above, Norbert's foundation was not for clerics only, but in imitation of monastic establishments, it had also a large number of lay-brothers. These occupied special quarters in the monastery, and their habit differed slightly from that of the clerics. They rose at the same hour as did the clerics, and during the singing of the Divine Office, they recited a prescribed number of "Peters" and "Aves." They were also required to assist at the Conventual Mass. The daily work of some was the work of servants in the house, others labored in the field or exercised their trade. Thus there were tailors, bakers, etc., among them. Their penitential exercises were the same as those of the other religious, and many prominent men were found among them. [B-4-10]
In order to have a complete idea of this first foundation of St. Norbert at Premontre, we now leave the monastery of the Fathers to see the convent of the first Norbertine Sisters. Norbert, mindful of the poor of Christ, had, from his arrival at Premontre, thought of a means to provide for sick and poor people. When the religious were building their huts around the chapel, he made them erect also a structure called a "Xenodochium," which served both as an infirmary and an almonry. In those days no religious house was complete without a place where the poor could come every day and receive alms in the name of Christ. The charge of this place Norbert entrusted to Blessed Ricvere, widow of Raymond de Clastres. She had given her possessions to Norbert, and now lived in a little hut near by. Following the example of both Martha and Mary, this valiant woman was constantly occupied with the sick and the poor; nevertheless she always found time for prayer and meditation. [B-4-11] Performing her daily duties in the spirit of recollection and prayer, according to the instructions she received from the Saint, she was constantly united with God, and advanced rapidly on the road to perfection. A legend informs us, that when one day her poorhouse had taken fire, she extinguished the flames by a single sign of the cross. Being of noble birth, her humble occupation and saintly life were the more edifying, and before long other noble ladies followed her; thus originated the Second Order of St. Norbert.
Among those that joined the Order at this time we find: Ermengardis, Countess of Roussi; Agnes, Countess of Braine; Fredisindis, Foundress of Mount St. Martin; Gude, Countess of Bonneburg; Beatrix, Viscountess of Amiens; Anastasia, Duchess of Pomerania; Hadwigis, Countess of Cleves, and Gertrude, her daughter; Adele, of Montmorency, daughter of Bouchard, High Constable of France, and a number of others of equal nobility and virtue. [B-4-12] Many daughters of the best families of France and Germany seemed anxious to leave the luxuries of their own palaces to join the new Order. The first abbey thus became a double monastery.
The rules which Norbert prescribed for these Sisters seemed beyond the strength of their sex; however, they were far below the height of their courage. It must be observed that this Second Order developed in its infancy into a strictly Contemplative Order. The Nuns might never leave the cloister, and they cut themselves off entirely from all commerce with the world. They were not permitted to speak, even to their nearest relatives, except through a grating, and then always in the presence of two other religious. They never ate meat and kept an almost unbroken Lenten fast the whole year round. At midnight they rose to sing the Divine Office, which practice is kept up by them to this day. In their early foundation they were required by Norbert to sew and spin when they were not occupied in the recitation of the Office. They were called Canonesses, and their habit is still like that of the Canons, except for the black veil. Though their rule of life was most severe, it seems to have been very attractive in those days, for such was their numerical growth, that in less than fifteen years there were over ten thousand Norbertine Nuns in the various countries of Europe. [B-4-13]
Besides the Choir-sisters, as the Canonesses were also called, there were lay-sisters, whose duties and position in the convent corresponded with those of the laybrothers in the monastery. Further there were the Oblates, Sorores Donatae, as they are still called. These were free to communicate with the outside world, and their vows were only temporary. As to their government, from the beginning the Sisters have had practically the same as the Canons. The Superior is called "Abbess;" she has absolute authority in the community. Like the abbot, she also bears the Crozier as the symbol of her office and rank. She is assisted by a Prioress, a Subprioress and other officers.
B1. Ricvere, the eldest spiritual daughter of the Saint, who next to him might be considered the Foundress of the Norbertine Canonesses, died in the odor of sanctity in the year 1136. Although a Countess, she was buried according to her own wish in the cemetery of the poor, in order to proclaim to the world, even after her death, her great love for poverty. There is a pious tradition that wonderful occurrences have taken place on her grave, and that for years beautiful roses bloomed miraculously over her tomb at Premontre. [B-4-14]
<<start of footnotes for Chapter B-4>>
[B-4-1]
Pertz VI, p. 459—Ao. 1121. Bartholomoua Laudunensis Episcopus et Norbertus Abbas Praemonstratam ecclesiam fundant . . . Acta SS. T. XX, p. 852: Etiam in Praem. ecclesia Dominus Norbertus Abbas esse noluit.
[B-4-2]
Vita B, Ch. XXV.
[B-4-3]
Madelaine, o. c., p. 187.
[B-4-4]
Abad Illana. Vida de San Norberto. Lib. I. Ch. IV, pp. 67-62.
[B-4-5]
Spiritus Literarius Norbertinus. Augustse Vindelicorum, 1771.
[B-4-6]
Dr. Winter. Die Praemonstratenser.... Ch. IV. Also Pez. Thesaurus Anadectorum. IV.
[B-4-7]
The above description about fasting, abstinence, silence etc., is based on Chapter xxx of the Vita B.
[B-4-8]
Madelaine (193) speaks of the scrlptorlum of Premontre, a room reserved for copyists.
[B-4-9]
This description is taken from Darras "General History," III, 433.
[B-4-10]
These lay-brothers are called "Conversi"—the fratres "Donati" take only temporary vows.
[B-4-11]
Acta SS. T. CXI. 13 Oct. De B. Rycwera, moniali Praemonstratensi. AlBO die 29 Oct.
[B-4-12]
Hugo. La Vie de Saint Norbert. Liv. II, p. 112.
[B-4-13]
Acta SS. T. XX p. 863 . . . plus quam decem milla feminarum . . .
[B-4-14]
Acta SS. T. XIII, Oct., p. 53.
