| Documents | ||
|
|
 |
|
The History of St. Norbert
by J.C. Kirkfleet, O. Praem.; 1916, B. Herder, London
- Certatim populi accurrunt facunda videre
- Ora Viri, cunctosque eloquto suo trahit.
Forth thou went a conquering hero; Passions wild and social bondage Bent their crippled forms and vanished 'Neath thy rule. . .
The fame of the wonderful deeds of the Counts of Cappenberg had spread rapidly throughout Westphalia, and thence into France, where at this time Norbert was well and favorably known. His Order was steadily growing in importance, to the great delight of all good people, but to the extreme annoyance of Norbert's enemies. They began to recognize the powerful influence of Norbert's Institute, and consequently they put forth every endeavor to injure the reputation of Norbert and his disciples.
At Premontre, Satan was continually trying to cause disturbances among the brethren, and outside of the abbey Satan's followers criticized their work severely. In the case of Cappenberg, they found reason to accuse the Saint of having exercised undue influence over Godfrey, his wife and his brother, with the intention of enriching his Institute. But Norbert remained undisturbed; it was by no means the first time that they had condemned his actions. Besides, his measures at Westphalia caused great admiration; the noble example of Count Godfrey and his brother appealed to the hearts of many, and thus Norbert's reputation, far from being lessened, was considerably exalted. Several of the nobility came at this time to Norbert to offer all they had, and even themselves, with the firm determination to follow Godfrey's example.
Among these one especially must be noticed, since he was to be, in the designs of Providence the cornerstone of a great and new structure to be raised by the Saint. He was a very illustrious person, the most powerful prince in the kingdom of France, and even the first in rank after the king. Observes Guibert of Nogent:
"Theobald IV, surnamed the Great, was the son of Stephen, Count of Champagne and Blois, and of Alice, daughter of William the Conqueror, King of England. In the year 1102 he had succeeded to his father's estates, and owned as many castles as there are days in the year.'' [B-7-1]
Since the year 1120, when on the 25th of November a terrible accident had befallen his family, Theobald had been deeply religious. He was on his way to England to visit the king, when on that day one of the ships suffered shipwreck off the English coast, and no trace was left of "La Blanche Nef," which had his sister aboard, his brother-in-law and four children of the king. [B-7-2] Since that terrible catastrophe the abundance of his wealth and the great honor in which he was held by all, only contributed to render him more humble and charitable. He became the ideal Christian prince, whose only object in life was to secure the happiness of his people, and to encourage them in the practice of virtue. St. Bernard testifies to his integrity when he says in one of his letters [B-7-3]:
"When we receive, perhaps, from other princes words true and untrustworthy, it is neither new nor wonderful to us. But in the case of Count Theobald, it is a matter of great surprise that his Yes and No should be without weight, since a word from him is for us equivalent to an oath, and a slight untruth is regarded by him as a grave perjury; since of all the virtues which dignify his high rank and render his name celebrated throughout the whole world, the chief and most extolled is his steadfast truthfulness."
Such was the illustrious person who came out to meet Norbert returning from Westphalia; he was fully determined to follow the example of Count Godfrey and join the Order. A most flattering proposition, no doubt, to the Founder of a new institute greatly in need of helpers and protectors, and we should expect the Saint to act with him as he did with Count Godfrey and accept his offer without delay! But no; the Saint did not proceed hastily in this matter; and, without either accepting or rejecting the offer, he asked the Count for a few days time, in order to consult our Lord in prayer, and confide to Him this new project. Could it really be the will of God, the Saint asked himself, that the immense estates and castles of Count Theobald should come to the Order? He knew that in case the numerous castles should really be converted into monasteries, it would cause great disturbance in the feudal hierarchy of the Count's vassals, and perhaps prove even a menace to the peace of the kingdom. On the other hand, he was convinced of the present generosity of the Count in building churches and monasteries, and he knew him to be a father to the orphans, a protector to widows, and a most liberal friend of the poor and the Church. Would it not be contrary to the workings of Divine Providence to change the life of this noble prince, whom God seemed to have predestined to be a great benefactor of whole provinces? [B-7-4]
Norbert therefore increased his prayers and mortifications to prepare his heart for guidance from on high. The more he prayed the more he realized that God did not call Theobald to serve Him in the monastery. A sublime thought now entered into the mind of the Saint, no doubt, in response to his fervent prayer. Was there no possibility of opening the doors of his Institute to persons living in the world? Was it not possible to establish some organization which would be halfway, so to say, between the world and the monastery? An organization, which though existing in the very bosom of human society, would have a truly religious soul, This idea gradually ripened in the mind of Norbert, and eventually led to the establishment of the Third Order, known as such the world over.
Theobald was awaiting Norbert's answer with the greatest anxiety. Heaven suggested to the Saint the following reply: "You will not be a religious, you "will continue to bear the yoke of the Lord as you have "done, and you will add to it that of wedlock. " [B-7-5] "See," exclaims here the oldest historian of the Saint, "how great was his discernment of spirits! Two princes, Godfrey and Theobald, come to him; one he makes give up all; the other he bids keep all, and possess all as if he possessed nothing. [B-7-6]
Theobald, though he seemed greatly disappointed, answered the Saint manfully:
"If such is the will of God, it is not for me to gainsay it, but rest assured, venerable Father, that I will not wed anyone but the woman you choose for me." [B-7-7]
The Count, anxious to be in some way united with Norbert and his great work, asked the Saint before leaving, for a Rule of Life. Norbert was happy to grant this request and drew up a Rule that could without great difficulty be observed in the world, but at the same time sufficiently austere to become for souls of good will, a safe road to eternity and a bulwark against the evils of the age. In addition to this, Norbert gave the Count an outward token or sign of his aggregation to the Order, in the form of a white woolen scapular with which he solemnly invested him. [B-7-8] Thus the generous offer of the Count and Norbert's subsequent rejection of it were in the eternal decrees, instrumental in bringing about the foundation of an entirely new institution: "The Third Order." Henceforth in the midst of his glittering court, Count Theobald was always in simple and modest attire, and observed a rule of life far superior to that of the most pious layman of the district.
It is quite certain that before St. Norbert's time no one had ever succeeded in establishing in the Church a state of life midway between the cloister and the world; or, to put it in different words, a religious order which should penetrate into Christian homes in the midst of the world. Therefore, as Father Duhayon observes:
"To St. Norbert is due the honor of having been chosen by God to become an instrument in founding this salutary institution." [B-7-9]
Also Cardinal Gasquet says:
"It is worth remarking that apparently the Canons of Premontre were the first to conceive the idea, afterwards so largely developed by the mendicants of the thirteenth century, of uniting laymen and women to them by a formal aggregation in what was known as a 'Third Order,' with a share in all the prayers and privileges of the brethren." [B-7-10]
To our Saint therefore belongs the glory of having pointed out the way to other Founders—a glory and honor which may well be appreciated by the sons of the holy Patriarch and the friends of the Order. The Norbertine Tertiaries were originally called "Fratres et Sorores ad succurrendum," from the assistance given to and received from the Order. This name is also given in the Brief of Pope Benedict IV, concerning them. It is probable that this brotherhood did not take the name of "Third Order" until the later foundation of similar institutions.
The solemn aggregation of Count Theobald to the Order of Premontre, could not fail to act as a powerful stimulus to his religious fervor, and as an edifying example to his courtiers and people. Within the very confines of his castle he founded, a few years later, the Abbey of Chateau-Thierry, in order to be able to have at all times the disciples of St. Norbert about him. At the request of the abbot, Godfrey by name, who once belonged to the court of Theobald, and who considered the castle too worldly for a monastery, the abbey was transferred to Valsecret, in the diocese of Soissons, in the year 1140. Although Valsecret was but a short distance from the castle, Theobald insisted on always having two Premonstratensian Canons about him. To these he confided the direction of his conscience, the distribution of his alms, and the spiritual care of the inhabitants of his domains. Father Valbonne in his "Vie de St. Bernard," observes:
"Two Premonstratensians accompanied the devout prince Theobald on all his journeys. Wherever he held his court, they distributed his alms and secretly carried them to the homes of timid poor. They also gave hospitality to clerics and monks who came to treat with the Count.'' [B-7-11]
When Theobald died, on Jan. 10th, 1151, Norbert indeed was not there to bless and strengthen him, but by his bedside were disciples of the Saint to comfort him in his last hour. His name was inscribed by loving hands in the Necrology of Premontre and Valsecret, and the Ephemerides Hagiologicae of the Order give on Sept. 26th, a sketch of his life. [B-7-l2]
Many followed the good example of Count Theobald and joined the Third Order of Premontre. The Counts of Brienne, who founded the Abbey of Basse-Fontaine, in the diocese of Troyes, became especially remarkable among the many disciples whom the spirit of the Holy Patriarch had attracted. Observes an old writer,
"And, so exact was their fidelity to the Rule drawn up for them by Blessed Norbert, that all could see, that these princes did not wear the white scapular in vain. The integrity of their lives and the purity of their morals never belied the color of their habit." [B-7-13]
Soon every district in France and many other parts of Europe gave a number of Tertiaries to the family of Norbert. Here we cannot but sincerely regret the brevity of Norbert's historians. The very names of these first Tertiaries would not have been without value to us, and details of the lives of many more would prove most edifying. [B-7-l4] Each Premonstratensian abbey had from the earliest times its register covered with names of brothers and sisters "ad succurrendum, but even these registers seem to be lost. Still a long list of names can yet be found in the Necrologies of different abbeys. Some of these have only recently been published, as for instance, the Necrology of the old Abbey of Floreffe, and the Obituary of the Abbey of Silly in the diocese of Seez, France. We shall return to this subject in the second volume.
As to Norbert, one may well be surprised at the marvelous growth of the Saint's work in those days. Thus far we have enumerated the new abbeys at Floreffe, Cappenberg, Varlar and Ilbenstadt. As early as 1121 a foundation had also been made at Viviers, whither a colony of disciples had been called by Hugh le Blanc, Lord of Ferte-Milon. Henry, one of the early disciples, became its first abbot, and is known especially for his great charity. A legend tells us that at the time of a famine, when he was distributing wheat to the poor, the wheat was miraculously multiplied; and, on another occasion, he by his prayer hastened the ripening of the harvest. [B-7-15]
In the same year was founded the Abbey of Saint Josse-au-Bois or Dommartin. There is a description of the origin of this abbey, written in the beginning of the seventeenth century by one of the religious, [B-7-16] in which we read that when Dagobert was King of France, St. Josse (Judocus) having been chaplain to the Duke of Ponthieu for seven years, retired from the world and became a solitary. He built a little chapel in the desert, which ever after his death was used by hermits. Then a certain Milo came to serve God there. The number of hermits having increased, they did not think it right to live without a superior. Milo went to Premontre, and with the help of Norbert, a monastery was built, but not until all had placed themselves for some time under Norbert's direction. Ten years later Milo, who had been appointed Superior by Norbert, became Bishop of Therouanne and was succeeded by a religious named Adam, who removed the canons from St. Josse-au-bois to Dommartin, in 1161.
Other monasteries sprang from this abbey governed by Milo. There was first the abbey of Ardenne near Caen. A certain Gilbert, who was from Caen, had, with the other hermits of St. Josse, attached himself to St. Norbert. Having gone to his native town, he was received by a wealthy lord, Aiulphe du Four. He and his wife spoke to Gilbert of a vision they had, in which the Blessed Virgin asked them to build a chapel in her honor on their property, called Ardenne. Thus originated this foundation. At the same time that Ardenne was being built, another branch detached itself from St. Josse to build, in the diocese of Rouen, the abbey of St. Nicholas-de-Thelle, later called Marcheroux. Ulric, the first abbot, had forty canons regular under him. He also founded at a short distance from this abbey, a house for Sisters, the convent of Beaumont-les-Nonnains. [B-7-17]
More celebrated than any of these was the abbey of Cuissy. Since 1114 there dwelt here in a deserted place, a Canon of the cathedral of Laon, Luc by name. Disciples had joined him, and, acting upon the advice of the Bishop of Laon, they all placed themselves under the direction of Norbert. This was in 1122. Two years later Bishop Bartholomew consecrated Luc as Premonstratensian Abbot of Cuissy. His great sanctity was known to all. St. Bernard corresponded with him about the year 1130, in regard to a convent for nuns, built by Luc near the abbey of Cuissy. (Cfr. Letter LXXIX.) The abbey of Cuissy and the neighboring abbey of Vauclair became renowned for their exquisite calligraphy and miniature-painting, which may still be seen in different manuscripts. [B-7-18]
<<start of footnotes for Chapter B-7>>
[B-7-1]
Hugo, "La Vie de Saint Norbert," p. 124
[B-7-2]
G. VandenElsen, "Het leven van den H. Norbertus," p. 117
[B-7-3]
Letter XXXVIII, published by S. J. Eales.
[B-7-4]
Vita B, Ch. XXXIII.
[B-7-5]
Vita B, Ch. XXXIII.
[B-7-6]
Ibidem.
[B-7-7]
Ibidem.
[B-7-8]
Biblioth. Praem. Ord. Lib. I, p. 311 . . . breve scapulare laneum candidum sub laicalibus vestimentis praescripsit.
[B-7-9]
Manual Historique des Ordres Religieux," pp. 98-136.
[B-7-10]
"Collectanea Anglo-Praemonstratensia," Vol. I, p. VI.
[B-7-11]
See Illana, op. cit., p. 146.
[B-7-12]
The particulars of' the life of Count Theobald have been chiefly taken from "Het Leven van den H. Norbertus," by G. VandenElsen, who relied on "L'Histoire des ducs et des comtes de Champagne," by H. D'Arbois de Jubainville. Tom. II.
[B-7-13]
Acta SS. XX, p. 922.
[B-7-14]
Cfr. Manual of the Third Order of' St. Norbert, translated from the French by Abbot Geudens and published in London, 1889.
[B-7-15]
Ann. Praem. Ord. T. II, colt 646. Vallis Serena.
[B-7-16]
This description is found in the Arch. Publ. de Caen. Fonds d'Ardenne. Further, Cfr. Hugo Annal. T. I, colt 621. Also Calonne "Hiss. des Abbayes de Dommartin et St. Andreaux-bois." 1875, p. 7.
[B-7-17]
Ann. T. II, Marchasium Radulphi, col. 127.
[B-7-18]
Cfr. De Florival. Barthelemy de Vir, p. 173 et seq. Also General Cat. of the Publ. Library of Laon. I, p. 96, et seq.
