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The History of St. Norbert
by J.C. Kirkfleet, O. Praem.; 1916, B. Herder, London
Nudipes ignaro fert a Custode repulsam,
Ad Magdeburgensem dum trahitur Cathedram.
Norbert is escorted to the Magdeburg Cathedral, but being clothed in the garment of poverty,
and barefooted, he is refused admittance by the doorkeeper.
While the Saint was still at Spires, solemn preparations were made for his departure and subsequent entrance into Magdeburg. The people first of all prevented Norbert from going to Ratisbon in person, and obliged him to delegate one of his disciples to terminate the affair of Count Theobald. They further sent messengers to Premontre and other abbeys announcing the great news of Norbert's election, and, to show their great respect for the Saint, they made festive preparations for his departure. Thus it happened that on one bright morning in the month of July, a great number of people had assembled in the streets of Spires to receive the Saint's last blessing. Otto, Bishop of Halberstadt, and Ludolph, Bishop of Brandenburg, both suffragan bishops of Magdeburg, were present to accompany their new Metropolitan, and great was the enthusiasm of all when at last the Saint arrived on the scene. [C-1-1] Norbert came not only without any retinue or pomp, but barefooted and clothed in the religious habit of his Order. "Never," says the biographer, "did any one see so much greatness and humility combined. "
Having said farewell to the good people of Spires, the episcopal cortege went northward, and, passing through the different towns, was received everywhere with the greatest honors. People ran out of their houses to proclaim their great admiration for Norbert, and to beg him for his blessing. But the Saint seemed deaf to the acclamations of the people, and began to realize more and more the weight of this great dignity. "Norbert knew," observes Illana, "that he was about to become the victim of his pastoral ministry, but that such was God's holy will. [C-1-2]
After several days of journeying, and when at last Magdeburg came in sight, the Saint, at the thought that he was about to enter the city, over which he was to preside, and for which, as its archbishop, he would have to render an account one day to God, suffered his tears to flow freely. In his great humility he further dismounted from his donkey, says the earliest biographer, took the shoes from his feet, and walked barefooted the last miles of his journey. [C-1-3]
On the other hand, an immense crowd of people, all in festive attire, had eagerly been awaiting his arrival, and as soon as the party came in sight, they all went forth to meet their new Archbishop. There was a number of nobles from the city and the province, the clergy, the people, in a word, a large and enthusiastic multitude. Great were their expectations when they came to meet their Archbishop Norbert, renowned for his preaching and miracles. Imagine therefore their surprise when they saw the poor beggar walking the streets barefooted on this hot summer day, covered with dust and sighing sadly under the burden of this new dignity. Their emotions and impressions varied, for while some were greatly edified, others at once recognized a singular reformer, and from that moment disliked him. Still this did not diminish the spontaneous enthusiasm of the people at large, and amidst a universal rejoicing did Norbert make his entrance into the city. This was on July 18, 1126.
He was conducted to his Cathedral, where the Saint consecrated himself and his diocese to God, and asked God to bless them. From the Cathedral the procession went through the gardens of the episcopal palace. It was on this occasion that a very remarkable incident occurred, truly evidencing our dear Saint's character.
From the above description we know that Norbert's appearance was poor and beggarly, and thus it happened that the porter at the door of the palace failed to see anything in him but a poor tramp, and rudely shut the door in his face. "Don't you see," he said, "that you will be entirely out of place among all these nobles?" The Saint only smiled. but those around him who saw the porter's mistake, became confused and cried out to him: "But he is our Bishop and your Master!" The poor man, through fear and shame at this blunder, was about to run away and hide himself when Norbert stayed him and smilingly said: "Fear not, my good man, for "you know me better than all those who have raised me to this high dignity, and now force me into this palace. " [C-1-4]
The news of the incident spread rapidly throughout the city, confirmed the impressions of those who had been edified at his appearance, and made the new Archbishop at once the friend of the poor and the humble. These felt that the saintly Archbishop was theirs, and great was their joy and gratitude. When eight days later Norbert received the episcopal consecration, these good people had their houses decorated and the whole city was in festive attire. [C-1-5]
Numerous bishops, priests and nobles, and thousands of people had come to Magdeburg to witness the grand ceremony of Norbert's consecration, which took place on the feast of St. James, July 25, 1126. The consecrating bishop was Udo, Bishop of Naumburg, who was so impressed by the Saint's humility, that from that day forward he considered him a saint, and regarded him with the greatst admiration. [C-1-6] There were present also Bishop Ludolph of Brandenburg, who had accompanied Norbert on his way to Magdeburg; Bishop Godebold of Meissen, and Bishop-elect Meingotus of Merseburg, who is later to be consecrated by our Saint. These were his suffragan-bishops. A number of other bishops were present, among whom is especially mentioned Otto of Halberstadt, a native of Magdeburg and a constant friend and admirer of Norbert. Other particulars about the consecration the chronicler does not mention. [C-1-7] However, our imagination can easily supply that which is wanting, and especially picture Norbert, the humble missionary and convert-maker, in the midst of all this splendor, where he himself was the center of attraction. Who can doubt but that in the midst of it all the Saint was in spirit in his dear valley of Premontre, thinking of his children. As we remember, on the first night in the little chapel of St. John, the Saint radiant with joy, had exclaimed: "This is the place of my rest, and the haven of my salvation," and now guided by God's Providence he finds himself at the head of a great diocese, far away from his beloved brethren. However, let us not forget that one of Norbert's most celebrated sayings was: "He who has God on his side, is troubled at nothing." (Qui Deum habet pro se turbatur in nulla re.) Norbert felt that he was where God wanted him to be.
Anyone acquainted with existing conditions in the beginning of the twelfth century, will know that the position of a zealous bishop in those days was by no means an enviable one. Over the nobility of his province, for instance, he exercised a kind of moral suzerainty; to the bishop came the complaining voice of a maltreated wife, a forsaken heir or an exasperated vassal. His name and episcopal seal gave an authentic character to the most important transactions of various natures. Moreover, by his position he was obliged to take counsel with the emperor, and thus mingle in the general affairs of the Church and State. This position therefore was truly a trying one for all bishops, but more so in the case of Norbert. For when we remember that the Pontificate of the great Hildebrand had been a turning-point in history, and that only forty years had elapsed since then; that the Church was still being purified from those most deplorable sins of simony and incontinence; that the common people, those that were not of the nobility, were considered by the nobles little more than slaves, and moreover that the last traces of the struggle of Investiture were far from being entirely effaced—I say, when we remember all this, we can somewhat realize the delicate position of a bishop, who is resolved to enforce the laws of the Church both among clergy and laity, and determined to defend both the rights and property of the Church against princes and nobles, many of whom, entirely disregarding all claims of justice, had so far played the part of thieves and robbers. But as history abundantly proves, Norbert was equal to the times, and yielded neither the rights of the Church nor his own. Humble he was, but in no sense a weakling.
No sooner had the Saint taken possession of his Archbishopric than he commenced putting order in his own house. His first act was to banish all unnecessary luxuries in regard to furniture and equipage. In doing this he not only followed his own ideas of simplicity and economy, and his love of poverty and humility, but he fully understood that the only way to successfully reform others is by giving the example. At once he met with opposition from the members of his household, who ascribed his innovations to avarice. Naturally their opposition did not in the least deter Norbert who in his own quiet way set aside all superfluity, and dismissed unnecessary servants. He succeeded, the biographer says, in establishing a most edifying discipline among those he retained. As regards his person, in his episcopal palace Norbert continued the austerities he practiced in the cloister, and in a short time his palace in all its internal arrangements and gentle discipline, was truly like a monastery—a place of piety and charity, where the priests of the diocese at any time could find a true father, and the poor a consoler and helper.
Realizing that a bishop is not only responsible for the spiritual welfare of his flock, but also for the temporal affairs of his diocese, Norbert's next act was to examine carefully into the title-deeds of all diocesan property. He soon found that a considerable portion of the lands had come, more or less mysteriously, into the hands of a few powerful noblemen. He found that loans had been made at different times which simply had been forgotten, and in a word that his treasury was in a most deporable condition. In fact he hardly had enough, says the early biographer, to defray the living expenses of his household for four months.
The new Archbishop began to collect whatever title-deeds he could find, and also to make out from old records and the testimony of reliable men, the history of doubtful property. This done, he sent his commissioners to the interested parties to explain the result of his inquiry, and to reclaim the patrimony of his church. When this failed to bring the desired results, Norbert fearlessly employed other means, and even publicly denounced the usurpers. No wonder, therefore, that opposition to Norbert was soon no longer confined to a few dissatisfied members of his household, but spread throughout the diocese. Some, it is true, restored at once their ill-gotten goods, but those on the other hand, who were unwilling to do this, became Norbert's most bitter enemies. They publicly called him a miser, a hypocrite, an adventurer who was fond of money. They loaded him with insults, decried him among themselves, and even encouraged one another in their disobedience, and also in contempt for his person. They said among themselves:
"Why should we suffer a stranger, poor and unarmed, who made his entrance amongst us without anything but his donkey, to give us such haughty and peremptory orders! If he really is a saint, as his friends are pleased to tell us, why does he not then live on the revenue that was sufficient for his predecessor?" [C-1-8]
Norbert, in no way disturbed by these angry outbursts of passion, remained firm in his demands, determined to recover whatever belonged to the church entrusted to his care. He now threatened the usurpers with excommunication, which in those days had also civil effects. And this had in many cases the desired result, since we read that by the end of the year a great many had restored their ill-gotten goods. That the Archbishop's popularity had greatly suffered because of these men, will not surprise any one. But the Saint was not seeking popular favor, but doing fearlessly what he considered to be his duty. For this reason Norbert was neither moved by their tears nor affected by their threats. No calumny nor violence could ever make him forsake the duties of his sacred ministry.
It is related that the Saint went to Bolanden where a nobleman lived who was known to be a usurper of ecclesiastical property and a robber of the poor. The Archbishop sent for him and asked him:
"How dare you do any injury to St. Maurice to whom our cathedral is dedicated, by taking for your own use that which was destined to be used for God's service?"
The man replied that what he had he considered to be his own property, and that he had nothing which did not by right belong to him. After arguing for some time with this man, Norbert foretold him that within one year God would take His own by force. The man was killed a short time after. [C-1-9]
With even more severity did the new Archbishop act towards those of his priests who had openly broken their vows and were leading licentious lives. This evil, alas! was great, and deeply rooted, as a consequence of the lamentable Investiture, through which so many unworthy men had been raised to the dignity of the priesthood. Thus says W. S. Lilly:
"The root of clerical incontinence and simony lay in the custom of lay-investiture, a practice which in effect drew the prelates of the Church into the meshes of the feudal system, and which had attained its most disastrous development in Germany.... It led in the vast majority of cases to the absolute disposal of ecclesiastical offices by the sovereign—entirely in disregard of the rights of election canonically vested in the clergy and the people—the mode of disposal very frequently adopted being that of open sale." [C-1-10]
Norbert, who never measured the success of his work by the rules of human wisdom, hoped, with the assistance of God's grace, to eradicate the evil, and entirely blot out this stain upon his clergy. He began by using the greatest kindness, quietly reminding the guilty ones of the laws and different decrees of the Church. He spoke to them of the sublime character of the priesthood, but at the same time of its enormous obligations and responsibilities. By the sweetness of his eloquence and the power of his arguments, he happily touched the hearts of several of his priests, but unfortunately, others became only more obstinate in their rebellion. Them he threatened with the penalties of excommunication, and when some still persevered in their licentious manner of living, he deprived them of their sacred office, enforced the decrees of Pope Gregory, and applied the censures of the Church.
It does not seem improbable that at this critical time in Norbert's life he corresponded with his great friend St. Bernard. In a former chapter we spoke of their mutual relations, and how the two Saints helped each other in bringing about the much needed reform. There is a letter of St. Bernard, found in Vol. III of the Work edited by S. J. Eales, already quoted, letter 488, addressed to Brother N . . . The learned author observes in a footnote that it does not appear who was this Brother N. However, there are reasons to suppose that this lengthy letter was sent by St. Bernard to none other than Norbert, and moreover sent at this very time. [C-1-11]
Norbert's model in everything was the great St. Augustine, whose Rule he had adopted when founding his Order, and whom, as archbishop, he had chosen for his patron. The great Bishop of Hippo had also made his palace like a monastery, where he lived in common with some of his priests, as did the Apostles. From him Norbert learned, moreover, to have perfect confidence in God and His government of the world. In those dark days of continual opposition the Saint must have often thought of the consoling words of St. Augustine, which according to his biographer formed his habitual thought:
"Thou art just, O Lord, and Thy judgment is right."
Still, it would be really an injustice to the character of Norbert to suppose that he was unduly severe. His invariable rule of conduct was first to try kind persuasion, and only when this failed did he fearlessly enforce the law. Neither did he himself ever make any new regulations in these matters; but only sternly applied and enforced those rules that already existed. The following testimony of him, written by his contemporary, we find in the Chronicles of Magdeburg:
"With the greatest care he performed all episcopal functions. He was always ready to break the Bread of Life for the people, and also was ever an edifying example to all, in his preaching, his conversation and general conduct. He observed with the greatest exactness and piety all the rubrics, and especially those of the Holy Sacrifice of the Mass. Before the kings and princes of the world he always appeared with dignity and reverential authority, before his clergy and religious, with love and humility. [C-1-12]
When Norbert had at last overcome much of the opposition, and had re-established the high repute of the priesthood in his diocese, he rapidly rose in the estimation of clergy and people. Many even began to speak of him as the savior of the diocese, and loved him dearly. Yet a great number still persevered in their opposition, and from now on used every means to rid themselves of their saintly Archbishop, and even tried to take his life, as we shall see later.
Meanwhile the time had come when Norbert was to receive the fullness of the archiepiscopal power by the reception of the "Pallium." [C-1-13] Since his duties did not allow him to go to Rome personally, it was sent to him in the spring of 1127. We know this from the Chronicles where it is said that Meingotus, who had been elected bishop on the same day as Norbert, could not be consecrated until March 20, being obliged to wait until the new Archbishop had received the pallium. His consecration took place on Passion Sunday, on which occasion Norbert conferred also other ordinations; among the ordained was a certain Vicelinus, who had known the Saint at the university in Laon, and now presented himself to Norbert to work in his diocese as a priest among the heathens, who were quite numerous at that time in the province of the Archbishop.
To gain an adequate idea of conditions in Norbert's archdiocese one must divide it into two parts. First, Magdeburg, situated on the Elbe, was one of the oldest emporia of the German trade for the Wends, who dwelt on the right bank of the Elbe. [C-1-14] After the wars of the years 940 and 954, when the Slavs, as far as the Oder, had been brought into subjection to German rule, Otto the Great set to work to establish an archbishopric, which was finally created in 962. [C-1-15] The Western part was inhabited by Saxons, but the Eastern part of the diocese by Wends or Slavs, some of whom had been converted to Christianity, but the majority were still worshiping idols. Norbert's territory was half pagan and half Christian. In the dioceses of Havelberg and Brandenburg, suffragan sees of Magdeburg, conditions were such that the bishops were unable to visit their people except under the special protection of the German King. True, the secular rulers of these two provinces, Pribislau and Witikind, had themselves received Baptism, yet they also were fettered by fear, and unable to propagate freely the religion of Christ. Naturally, pagan temples were found throughout the province, and the Lusatians especially were known to be very antagonistic to Christianity. Consequently, Norbert found in his diocese a great field for genuine missionary labor.
At the end of 1126, in an interview with King Lothaire, the Saint had already conceived a plan to evangelize the Wends, and in the beginning of 1127 a missionary expedition left the city of Magdeburg, probably under the direction of Norbert himself. [C-1-16] On their way north these missionaries passed through Havelberg where Witikind governed an almost entirely pagan tribe. They went as far as Muritz without finding real opposition, and succeeded in inducing many of the Wends to embrace Christianity. A few years after, when Norbert had been enabled to bring his own religious into the diocese of Magdeburg, he sent numerous missionaries among the Wends, where he also established different monasteries.
Still, it must be noticed that the Apostle of the Slavs is considered to have been St. Otho, Bishop of Bamberg, in Pomerania, and legate of Pope Calixtus II. He had worked among them before Norbert ever arrived in Magdeburg. His second expedition, undertaken in 1128, happened during Norbert's time; and thus we read of Otho that he came to Magdeburg before undertaking the expedition. [C-1-17] However, the Premonstratensians also have done great work in bringing about the conversion of the Slavs. Says Dr. Winter:
"There is no second example in the whole history of the Church during the middle ages, of any religious Order having completed the conversion of a whole country, such as the Premonstra-tensians did in Wendenland.'' [C-1-18]
<<Start of footnotes for Chapter C-1>>
[C-1-1]
Cfr. Madelaine, op. cit., p. 343. Tenckhoff, op. cit., pp. 10-30.
[C-1-2]
Cfr. Illana, p. 140.
[C-1-3]
Vita B, Ch. XLII. Cfr. also Le Paige, p. 395 and Acta. SS. T. I. Julii. Vita S, Ottonis cap. II.
[C-1-4]
Vita B, Ch. XLIII. Repellitur ab ostiario . . . Hic est episcopus noster et dominus tnus . . . Subridendo dicente: Ne timeas . . . etc.
[C-1-5]
Some historians, misled by Herman of Laon, have erroneously said that Norbert's consecration took place in Spires immediately after his electlon. Cfr. Madelaine, p. 341. Others have expressed their surprise that the Saint suffered himself to be invested by the king (see above p. 236) before he was consecrated and thus recognized the investiture by a layman which he always most strenuously had opposed. However, in the Council of' the Lateran, held three years bei'ore, special provision had been made i'or the election of German bishops: "who shall receive investiture of their fiefs . . . If Germans, before—if Italians, after their consecration . . ." Cfr. Alzog. Manual of Universal Church History, Vol. II, p. 536.
[C-1-6]
Winter, p. 329. Octava hinc die, hoc est in festo Beati Jacobi, ab Udone Cicense Episcopo, aliis . . . consecratur.
[C-1-7]
Cfr. Chron. Magdeb. which may be found in volume XX of the Acta Sanctorum, p. 52.
[C-1-8]
Vita B, Ch. XLIV.
[C-1-9]
Cfr. G. VandenElsen, who on p. 210 quotes Vita A, App. VIII. Geudens, p. 115.
[C-1-10]
Chapters in European History, p. 167.
[C-1-11]
In this letter we read: "AIthough it would be more fitting for me to receive such exhortation from you, than to address it to you . . . " Further St. Bernard insists greatly on the exercise of' charity in dealing with offenders, citing repeatedly the beautiful examples of Our Savior, and goes on in 24 paragraphs, giving advice to a religious, apparently living away from his monastery, and in the midst of' worldly occupations . . . The whole is certainly a most remarkable letter, and was taken by S. J. Eales from Eugenius de Levis, Presbyter, Anecdota sacra, sive collectio omnis generis opusculorum veterum SS. Patrum, etc. Augustae Taurinorum (Migne Tom. I, Col. 653).
[C-1-12]
Cfr. VandenElsen, op. cit., p. 212.
[C-1-13]
The modern "Pallium" is a circular band about two inches wide, worn about the neck, breast and shoulders, and havlug two pendants, one hanging down in front—one behind . . . is made of' white wool, part of which is supplied by two lambs presented annually as a tax by the Lateran canons Regular to the Chapter of St. John on the feast of St. Agnes . . . is worn by the Pope and by Archbishops . . . An Archbishop is forbidden to perform any episcopal function until invested with the pallium. Cfr. Cath. Encyclopedia.
[C-1-14]
The name "Wends" is a much older designation in historical authorities than "Slavs." Both names have been used constantly without distinction by German chroniclers, the former almost oftener than the latter. Cfr. Cath. Encyclop. Art. "Slavs."
[C-1-15]
Ibidem, Art. "Magdeburg."
[C-1-16]
Thus Madelaine, p. 354. VandenElsen considers it more probable that the expedition was under the leadership of Vicelinus.
[C-1-17]
Cfr. Acta SS. T. I. Julii, p. 389.
[C-1-18]
Winter, p. 31.
