by J.C. Kirkfleet, O. Praem.; 1916, B. Herder, London

TIME PERIOD C:

From the Time Norbert Becomes Archbishop

Until His Death

CHAPTER C-2:

A Successor at Premontre 

Orbatae domui statuit Norbertus Hugonem

Abbatem, Ohristo hunc suscipiente Patrem. .

The choice of Blessed Hugh to succeed

Norbert in Premontre,

is shown in a vision to be the will of God.

Speaking in a preceding chapter of the Diet of Spires where Norbert's election had taken place, we had occasion to refer to Lothaire, the Holy Roman Emperor and the :King of the Germans. Since the relations between the archbishop and the king were very cordial, and especially so because Norbert took an active part in the struggle between Lothaire and Conrad, it seems desirable, before proceeding with Norbert's history, to refer here to the history of Lothaire, and to show how our Saint as archbishop was forced to resume his political life.

The year before Norbert had become archbishop, Lothaire had ascended the throne, since by the death of Henry V the House of Franconia had become extinct. In order to provide a successor to Henry, the ecclesiastical and secular lords of the German states had met in the plain between Mainz and Worms, in 1125. Forty electors had been designated and the choice of the majority was Lothaire of Saxony. However, homage to the elect was refused by Frederick of Swabia and by Conrad of Franconia, both of whom were termed "Hohenstaufen," because of the castle in which their line had originated; both of them were also nephews of the deceased Henry V; their mother, Agnes, being a sister of that monarch. [C-2-1]

The election of Lothaire took place on the 30th of August, and on the following 13th day of September he was crowned at Aix-la-Chapelle. Still this did not prevent Conrad from going to Milan and having himself crowned by Adalbert, the Archbishop. Ill-fated Germany was doomed to another deluge of blood, which lasted until 1135, when Conrad made his final submission. In the midst of these troubles Norbert upheld the cause of Lothaire, and, together with the Archbishop of Mainz and Salzburg, excommunicated Conrad on Christmas day, one week after he had proclaimed himself King of the Germans, and by his sedition and rebellion disturbed the peace of the Church and the State. Rome upheld this excommunication and even renewed it on April 22, 1128, when Pope Honorius also excommunicated the Archbishop of Milan for having unjustly crowned Conrad and for having worked for his cause. [C-2-2]

Of Lothaire we read that he was a noble and upright character, courageous and energetic, but that he was terrible to all who were enemies of God and the Church. [C-2-3] Small wonder, therefore, that the relations between the Archbishop and the King were of an intimate nature. While the King was assisting the Saint in his great work of reform, Norbert, on his part, fought the king's cause against the usurper. Moreover, since Norbert was no stranger at the German Court, he proved an invaluable aid to the king, who often consulted him on matters of State.

But we shall return now to Norbert in Magdeburg where we left him busily engaged in looking after the material as well as the spiritual welfare of his archdiocese. We should not forget that Norbert, when he became Archbishop, had not ceased to be a religious. Thus he continually wore the white habit of the Order, and as far as he was able, observed the rule of the abbeys. As a Protestant critic, Dr. Winter observes: [C-2-4]

"Norbert was first of all the reformer of religious as well as of priestly life, and represented in his days a kind of religious puritanism. His mission was to bring the people back to the pure Gospel, and his motto therefore was the motto of our late saintly Pontiff, Pius X, to restore all things in Christ."

Since Norbert had resolved to attain this end by forming priests according to his own ideals, or by conferring the priestly dignity on religious, it can cause no surprise that the Saint was the great protector and friend of all religious in his diocese and at the same time was anxious to introduce into his diocese the priests formed under his own supervision.

There was one monastery especially which was greatly favored by the Archbishop, the Benedictine monastery in Bergen, a suburb of Magdeburg. Often, the biographer says, Norbert used to retire to this monastery in order to avoid the noise of the world and to find repose in the calm of prayer and monastic solitude. He later commissioned these Benedictines to reform the monastery of Ammersleden, which, under their management, became a flourishing institution. He further brought needed reform into the houses of Poelde, Alsleben, Nienburg and Petersberg, and founded the new monasteries of "Gottesgnade" and Leitzkau. Rightly therefore does Dr. Winter (1. c.) observe that there was not a monastery in the diocese into which Norbert did not bring reform, for religious were at all times his most beloved children.

However, if the Archbishop loved and protected all religious of his diocese, it is but natural that he often thought of his own dear sons in Premontre. The Saint realized first of all that his numerous episcopal duties did not allow him to look after the interests of his Order. Thus when unfavorable reports reached the ears of Norbert concerning conditions in his beloved valley, the thought came to him to have someone else replace him; one who could have the entire direction of the Order. This, no doubt, would be better for the brethren, and at the same time would relieve Norbert of a great responsibility. It happened at this time that the Saint was obliged to go to Aachen in the interest of King Lothaire, who was still engaged in his struggle against Conrad. Norbert resolved at the time to go to France and visit different foundations, for he wanted to speak to the brethren of his plans in regard to a successor to himself. [C-2-5]

Before leaving Aachen the Counts of Girimbergen came to find the Saint and to offer him their castle near Brussel_for a Premonstratensian abbey. Norbert accepted the gift and sent there at once Humbert with- some of the brethren. Thus arose the Abbey of Grimbergen, which brought forth in the course of time another house near Mondaye, in France, and exists to this day, though the buildings had to be renewed after the French Revolution.

Alas! who can describe the great disappointment of the Saint when, after a tiresome journey, he arrived at his dear Premontre, and saw that the unfavorable rumors he had heard were based on sad reality. Conditions had greatly changed since he had left two years before; so much so, the early biographer remarks, that the Order was threatened with utter ruin.6 A1though the joy of the brethren was great at Norbert's arrival, still there was a note of sadness in it all, which the Saint did not fail to notice, and which made him realize that his Institute was passing through a severe crisis. The cause of all this seems to have been that, although Hugh had governed the abbey with great zeal and discretion, the brethren had still looked up to Norbert as their superior, as in reality, though absent, he still had continued to be. The Saint assembled the brethren, at once opened his mind to them, and spoke of his future plans regarding the management of the Order.

In order to obtain the necessary assistance of the Holy Ghost in the election of a successor to himself, he desired them to unite their prayers, acts of charity and penance for this intention. Many tears were shed at this unexpected announcement. All loved their spiritual father dearly, and were grieved indeed to lose him as their superior. Norbert, on his part, must have felt even more than they, how great a sacrifice it is to tear oneself away from those we love. He must have remembered that first night in the lonely chapel of St. John— his subsequent successes in building the monastery and the church—the constant influx of new brethren. Again there passed before his mind the many happy days he had spent here in prayer and solitude, while now in his diocese but little time was left him for spiritual exercises. However, Norbert was a strong-willed man, and his mind was made up. He explained to the brethren that it had been obviously the work of Divine Providence that he had been raised to the dignity of an archbishop, and that in consequence of this he was no longer able properly to look after the welfare of the Order. He remained in Premontre as long as duty allowed him, and when leaving called some of his earliest disciples to come to him in Magdeburg in order to deliberate together on the matter of electing a new General.

On this same journey Norbert paid a visit to his beloved Cappenberg, to console the brethren for their loss of Blessed Godfrey, of whom we have spoken above. He also went to his native town, Xanten, where he was received with the greatest enthusiasm. [C-2-7] Those special canons who formerly had been his enemies, now did all in their power to make due reparation. The church which had been destroyed by fire, in 1109, had just been rebuilt, and the Saint was privileged to reconsecrate church and altars with great solemnity, an immense crowd of people being present. This event took place on July 22, 1128.

Norbert then returned to his diocese and resumed his episcopal duties. Soon the disciples, whom he had called from Premontre and other abbeys, arrived, and among them was Hugh, who during his absence confided the government of Premontre to Reinerus, later abbot of Auxerre.

St. Norbert's first biographer gives on this occasion the rule of prudence which our Saint always followed in the transaction of important business concerning his Order or his diocese. He observes that when changes had to be made, regulations to be confirmed, or other important affairs to be regulated, Norbert first invariably asked the prayers and then the opinion of all those who were about him. He never decided hastily, but always sought to know the will of God through the opinion of prudent men. He was further persuaded that the light of the Holy Ghost is obtained not only through prayer, but also through deliberating with good men united in the name of God. Thus then the Saint took counsel; he joined his own fervent supplications with those of the brethren, and deliberated with them on the election of his successor. God graciously heard their prayers, and even deigned to reveal to Norbert that He desired that Hugh, his first disciple, should take his place, and that he would moreover possess the spirit of the Founder himself, in his government of the Order. When after some time the brethren were about to return to their abbeys, with the exception of Hugh, whom Norbert retained for some time with him in Magdeburg, the Archbishop impressed on their minds to remember in their election Hugh, his first disciple and faithful co-worker in the foundation of Premontre. [C-2-8] We ought to remark here that up to this time Norbert had always made the appointments, and elections had never taken place. In reality this first election established a precedent which to this day is observed in all the abbeys.

Says the biographer: [C-2-9]

"When the time came, Blessed Hugh was unanimously elected by the brethren. That his election was undoubtedly the work of the Holy Ghost was again confirmed by a revelation from on high, not to Norbert, but to Hugh himself. For on the very day of the election, Hugh, who at the time was still at Magdeburg, had a vision in which he saw St. Norbert recommending him to Our Blessed Lord, Who received him from the hands of Norbert. Hugh was too humble to speak at once of this vision, but Norbert knew of it and perhaps had seen the same vision, for he said to Hugh: ‘Dear brother, you will, by the election of our brethren, succeed me in the house of our poverty.’ At these words Hugh fell on his knees before the Saint and said: ‘I see, O Father, that it is the will of God and that I must obey. I will go in the hope that He Who by His mercy has elevated me, by His grace will sustain me. I must sacrifice my will that I may do the will of God and yours. Still, if on account of my numerous sins God should refuse me His help, then may I be permitted to come back to you, whom I have chosen for the father and protector of my soul." At this Norbert replied: ‘You will go in the name of the Lord with confidence, and the hand of God wil1 be with you until the end." [C-2-10]

Soon news came from Premontre confirming the vision of both Norbert and Hugh, and the archbishop was greatly pleased. He did all in his power to comfort and strengthen Hugh, who, though reluctantly, at last consented to take upon himself the great responsibility. Norbert gave him directions for the management of the material as well as the spiritual affairs of the abbey, and of the whole Order. Comforted and strengthened by Norbert's blessing, Hugh left Magdeburg, and was solemnly installed and consecrated abbot by the Bishop of Laon. On this same occasion Waltman, Provost of Antwerp also received the abbatial consecration, and also Richard, Abbot of Floreffe, and Odon of Bonne Esperance.

Once firmly established in Premontre, Hugh's first work was to find means to promote unity and uniformity in the different foundations. So far the authority of Norbert had been a sufficient guarantee to preserve uniformity, but since his departure for Magdeburg relations between the different foundations seemed to have weakened. Having no court of appeal, local superiors had often found themselves obliged to interpret part of the rules, and adapt them to circumstances. Again, as the reader remembers, there were foundations where only two or three of the brethren had received their religious training in Premontre, and this was more or less the cause of the little uniformity between some foundations and the mother-abbey, Premontre, though in individual abbeys, the discipline was excellent, for the brethren were all still in their first fervor.

In order, therefore, to establish unity and uniformity in the Order, Hugh, once he had been elected Abbot General, called together the different superiors and a General Chapter was held at Premontre. [C-2-11] Present were: Gautier, Abbot of St. Martin at Laon; Richard, Abbot of Floreffe; Henry, Abbot of Viviers; Waltman, Abbot of St. Michael at Antwerp; and Odon, Abbot of Bonne Esperance. No reasons are given anywhere why a greater number of superiors were not present at this first General Chapter, but it seems that the situation was such that it was impossible to wait for all to assemble. [C-2-12] No doubt the absence of Norbert was also partly responsible. Nevertheless, important decrees were enacted which later on were sanctioned by other General Chapters and Sovereign Pontiffs. According to the positive instructions of St. Norbert, the following resolutions were agreed upon:

• That all Superiors of the Order, the General, the Abbots and Provosts, should be elected by the brethren, and for life.

• That the General Chapter should be the highest or supreme tribunal in the Order, and that all the Abbots and even the General should owe obedience to it. Further, that it should be convoked every year at Premontre, for October 9, feast of St. Denis, and that all Abbots and Provosts were obliged to attend.

• The fast was changed from a perpetual one to one of seven months, but the use of 'dash-meat was never allowed. Fasting was to be observed from the feast of the I:xaltation of the Cross until Easter.

• Special rules were made to guide Abbots, Priors and other officials of an abbey in the discharge of their duties; likewise for the Superiors of convents of nuns, for parish priests, confessors and missionaries.

These were the first written statutes of the Order, and became the nucleus of the Constitutions of the Premonstratensian Order. Naturally, in the course of eight hundred years, changes had to be made from time to time. Official new editions appeared in 1290, in 1505 and in 1630, but of these we will speak in the second volume.

It is quite evident that this first conference of the different abbots did untold good in the way of promoting uniformity. Besides, as long as Blessed Hugh lived, the Chapter was held every year, and the attendance gradually increased. In the second year there were nine abbots present; the third, 12; the fourth, 18; and, before Hugh died, there were as many as 120 abbots in one General Chapter.

Norbert, who during these three years of his episcopate had already done so much to reform his clergy, often had expressed his ardent desire of seeing some of his brethren of Premontre permanently established near him in Magdeburg. In this matter, however, the Saint found great opposition. Observes Dr.Winter: "The Canons, were so little pleased with the reforms of their strict Archbishop, that they refused to admit a number of men of the same spirit into the city."

But, in the ways of Divine Providence, "all works to the good of those who love Him."

There was near the episcopal palace a collegiate church dedicated to the Mother of God, where some secular canons lived under the authority of a provost. They were leading a life far from edifying, and when Norbert's efforts to bring about a reform had failed, the only course open to him was to introduce priests formed by himself. But in this he was strongly opposed, especially by an archdeacon, by the name of Atticus, to whom we shall be obliged to refer later.

However, Norbert at last succeeded in prevailing upon the Canons of St. Mary's Chapter, and they gave up their church to the Premonstratensians. The reasons for the change, which was confirmed by Pope Honorius as well as by King Lothaire, are given in a Charter of October 29, 1129: the good of the church and the welfare of the diocese:

"In the name of the Holy and Indivisible Trinity."

"Norbert, by the grace of God, Archbishop of the Church of Magdeburg. We want it to be known to all present and to come, that We, having considered the state of the Church at Magdeburg, have resolved to revive the splendor of religion in her, to re-establish her in her immunities, to reform in her the abuses which have crept in, and to perfect the good which We have found there established. Now we have seen that the church of St. Mary, situated in this city, has so strangely fallen into decay, inside and outside, that even the buildings are nearly in ruins, and that there hardly remains enough for the sustenance of the twelve Canons, who, according to the foundation, must celebrate the Divine Office. Part of their funds have been distributed among the officers of the prince, part was wasted by the negligence of the clerics, and the rest has been seized by neighbors, and there is no hope of being able to recover it.

"We, therefore, having considered their poverty and their frequent complaints, and wishing moreover to see the Church rather increase than diminish, have obtained from the canons by our prayers, our exhortations and counsels, that they give up their church to the religious who lead the common life under the Rule of St. Augustine, and that they place themselves at our disposal without any restraint. But in our anxiety to place them under claustral discipline and under the government of a dean, we have incorporated them into other churches of the city. Some of them we have placed in the church of St. Nicholas. To others we have assigned part of the revenues of St. Mary's. We have also transferred to our brethren the ancient funds and rights of St. Mary's; and in order to procure for them peace and a more solid tranquility, we have ordained that in future they will depend only on us and our episcopal successors.

"And in order that these regulations may be permanent, we confirm them by the authority of the Holy Apostles Peter and Paul. To those who will observe them we wish peace and the remission of their sins. But if any person of whatever condition he be, dares to destroy the fruit of our labor, and by a bold attempt, to disturb the poor of Christ, let him be anathema until the day of the Lord.

"Done in the year of the Incarnation of Our Lord, 1129, on the 29th of October, in the abbey of St. John the Baptist (of Bergen), a suburb of the city of Magdeburg." The signatures of eight canons follow. [C-2-13]

As soon as Norbert saw his cherished plan realized, the old Chapter of St. Mary was changed into a missionhouse, and Evermode, one of the first disciples and a most faithful companion of Norbert in his apostolic labors, became the first Provost of the young community. The house became the center of missionary activity, for these holy and zealous missionaries revived by their exhortations and edifying lives the faith in the archdiocese, and went out from there propagating the Gospel among the Wends, of whom we spoke in the last chapter. Moreover, as there was such a great want of priests and especially of good priests in those days, Norbert soon entrusted several other parishes to the care of his brethren, and with their assistance succeeded to a great extent in re-establishing the full practice of religion in his archdiocese.

<<Start of Footnotes for Chapter C-2>>

[C-1-1]

Cfr. Parsons "Universal History," Vol. II, p. 508.

[C-1-2]

Cfr. VandenElsen, p. 231, who quotes Jaffe, 64—Hergenrother III—262 (54)—Bernh. 52 (6). He observes that the Pope conflrmed the excommunication by Norbert and the other bishops through the influence of our Saint who had been commissioned at this time to lay the matter beitore His Holiness. This opinion is based on a letter of Gerochus to Pope Innocent II. (See Migne CXCIV, 1374.)

[C-2-3]

Cfr. Vita B. Ch. LII and further the Chronicle of Ursperg, quoted by Madelaine, op. cit., p. 336.

[C-2-4]

"Die Pramonstratenser . . ." Ch. I.

[C-2-5]

Cfr. VandenElsen, p. 232, who observes that it is evident from the early biographer that Norbert visited Premontre at this time, since he says in Ch. XLVIII that the brethren had waited for him i'or two years. However, Madelaine is not only silent upon this journey but makes it positively appear that Norbert did not go. Cfr. Madelaine, op. cit., p. 362.

[C-2-6]

Vita B, Ch. XLVIII. Instantem dissolutionem Ordinis in plerisque locis videntes . . .

[C-2-7]

Cfr. VandenElsen, p. 237, who further quotes Spenrath "Xanten und seine Umgebung," II, 19.

[C-2-8]

Cfr. Vita A, Ch. XVIII.

[C-2-9]

Ibidem . . . In quam convenit amabilis Deo fratrum unanimitas.

[C-2-10]

Vita B, Ch. XLVIII.

[C-2-11]

Vita B, Ch. XLVIII.

[C-2-12]

Madelaine, op. cit., p. 365.

[C-2-13]

Cfr. Hugo Annal. Ord. Praem. T. II. Probat., col. CVIII.