Section 9: Chapters 51-54 and Additamenta {44KB}
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How Norbert Was Restored to His See.
111. When his adversaries saw what grieved the Man of God most, they tried to ease his grief where they felt he was burdened. They completely repaired the house of the wounded man which they had destroyed and they contributed forty marks of silver toward healing the wound which they had inflicted on him.
After this the doors of the fortress, which had been closed at his earlier arrival, were opened. He was received there with honor, surrounded by a band of many nobles. The multitude of people praised God for the constancy of such a bishop. They declared that he, whom Almighty God delivered from the hands of so many persecutors, in such evident danger of death, and who remained undefeated with faith intact and secure in body, was worthy of his bishopric. Humility won out, since the grace of humility had been given to him in advance. As a result there shone forth in him the characteristics of Truth who said, "He who humbles himself will be exalted".[51-1] Therefore the praises of such a man should not be silenced because God is glorious in his saints. When the great deeds of the fathers who have gone before are told, the works of the sons who follow are called forth in imitation of them.
These events took place in the fifth year[51-2] of Norbert's episcopacy. After this he ruled for three years, and from day to day gave honor to the ministry entrusted to him by God, advancing in all religion and virtue, preserving the unity of the Holy Church and resisting and protesting against those who disturbed it and against all schismatics, embracing the good, giving counsel to the desolate, supporting the poor and orphans and widows, fostering and helping to spread religious orders, while setting an example of religious life, presenting himself affably both to the lesser and greater according as the dignity of his office could bear. Not unmindful of the divine generosity and grace, he daily offered to the Lord his God an upright conscience with a pleasant and charming personality.
How Norbert Went to Italy with Pope Innocent and King Lothair.
112. In the Holy Roman See there was a very serious schism which was most difficult to settle. As mentioned, it concerned the two pontiffs, Innocent and Pierleoni. Innocent, canonically elected, was Catholic and was accepted and approved by all Catholics. The other, however, Peter, was an intruder but nevertheless had taken possession of the Holy See, not by the help of God or the Holy Church, but by use of secular power. Although not a member of the nobility, he was powerful in the city because of the size of his family. Blinded by the passion of his ambition, he destroyed the holy laws, right order, all the statutes of the Fathers and the Holy Church as well as the model of the Christian Faith. He tore down some of the towers and fortifications of the city and strengthened others. He was preparing to take over all the secular power and fulfill the hope of his greed.
For this reason King Lothair[52-1] with the princes of the Holy Faith conceived a plan. Fearing that the knowledge and strength of the faithful might perish in these modern times because of that deadly plague, they arranged an expedition to Italy in order to strike that sacrilegious man with the material sword since the spiritual sword[52-2], with which he had been frequently struck, was unable to pierce him.
Bishop Norbert set out with him and others, both bishops and archbishops[52-3], by order of and out of obedience to the Catholic Shepherd, Innocent".[52-4] After passing fortresses and cities[52-5] without intolerable burden they arrived at Rome with a great army preceding and following them[52-6], leading the venerable Pope Innocent with them. There they entered with a great show of force and placed the Pope in the Holy See in spite of the opposition of all his enemies and adversaries.[52-7]
113. Once installed in his See, the Pope and the others who had come with him consecrated King Lothair as Roman Emperor. The man was an active leader of war, distinguished in arms, prudent in counsel, frightful to the enemies of God and the Holy Church, a friend of truth, an ally of justice, and an enemy of injustice. His uprightness was known in Sicily, renowned in Saxony and, as long as he lived, the whole Roman Empire, which had been entrusted to his custody, stood firm. He too loved the Man of God, Norbert, because he continually made use of his advice which he valued for its promptness and foresight and because he drew from him a drink of heavenly sweetness and was daily fed with the bread of divine food.[52-8]
Physically Norbert was weak, worn out from long and hard penitential practices. His infirmity grew worse because of the burden and strain of travelling as well as the corrupt air of these lands. Add to this sollicitude for his domestic affairs, the change of climate and the constant unrest. However, it is not possible for any one person to tell all the things which were accomplished by him there or elsewhere because it is impossible for one person to know or become acquainted with everything.[52-9]
It is known that not long after his return to the city of Magdeburg from Italy, Norbert was seized by a grave illness and suffered from it for some time, i.e. for four months. Filled with the Holy Spirit and in full possession of his senses and while giving his blessing to those in attendance, Norbert died peacefully. He had administered his diocese wisely and faithfully for eight years. As Augustine said, "one who had lived well could not die badly."[52-10]
It was the year of the Lord's Incarnation 1134, the Wednesday after Pentecost, the eighth day before the Ides of June[52-11], in the fifth year of the reign of Pope Innocent, the ninth year of the reign of Lothair.
The Dispute About Norbert's Burial Between the Cathedral and the Church of Blessed Mary.
114. After the death of Father Norbert of blessed and worthy memory, and his spirit had been called to its eternal reward and his holy body was left lifeless, a great dispute arose between the Cathedral and the Church of Blessed Mary regarding the place of his burial.
Some desired, and they said it was worthy and right[53-1] because Norbert had been the head of the churches of that city, that his bones should bring honor to the principal church, and there await the coming of the sovereign judge. There he held the title of the church permanently and forever, even if he would have lived forever in the flesh. But others, namely the confreres of Saint Mary, claimed that he was rightfully theirs. They had been reconciled to their creator through him and they chose him as their father. Through him they returned to the Lord their God from whom they had turned away. This was especially so since the man, while still alive, had ordered that he be buried and rest among his confreres and sons whom he had begotten for God through the Word of God at the time of his poverty. Until the end the inclination of his will remained the same.
This was the dispute and either side produced clear and sound arguments. Strange! They fought to keep the lifeless body of this man, thinking they would benefit from the presence of his corpse. While he was alive and could benefit them, they wanted to get rid of him. Those, however, who were neutral and saw that the arguments on either side were irrefutable, gave the following advice. They should send to King Lothair as quickly as possible and consider settled whatever he commanded or decided. And this was done.[53-2]
115. Meanwhile the body lay unburied and day by day was brought to the different monasteries of the city. In each one vigils and those prayers which are due to the faithful departed were carefully celebrated. On the eighth day[53-3] those who were sent out returned. Then, on command of the Emperor, the body of the holy man was buried with his confreres in the Church of Blessed Mary.
This was noteworthy, however, and should not be passed over in silence. Although it was excessively warm, so much so that in that year no meadow hay was harvested because of the excessive dryness, no stench of any corruption exuded from his body over so many days. Hence it is given to be understood how abundant grace cleansed him of corruption of the mind which in turn preserved his body from corruption during the time he had to be handled[53-4] and preserved for burial by the funeral ceremonies, according to custom, as an expression of consolation.
He was buried before the altar of the Holy Cross and remained in the midst of the monastery[53-5] for several years. But his good sons, who on the command of Truth, as it is written, "Honor your father that you may have long life on the earth"[53-6], and out of memory of the kindness which he had shown them, moved him before their eyes into the choir so that he might be commended to their memory and not forgotten[53-7]. There in his tomb, carefully adorned as much as the location allows, he awaits the final day in hope of certain resurrection and glory.
The Three Visions in Which Norbert Was Seen After His Death
116.[54-1] Proof of Norbert's salvation and hope should not seem incredible in the judgment of any of the faithful, especially when he appeared in his own likeness after his death to some who surrely should be believed. To those who asked about his condition, with God's permission, he gave such a response that no one carefully paying attention should doubt as to its truth and certainty.
On the same day and hour on which his soul was separated from his body, a confrere saw him in a white garment and a fine likeness holding an olive branch in his hand. When the confrere asked him, somewhat fearfully[54-2], whence he came and where he was hastening, he answered, "I was sent from paradise whence I have brought this green olive branch and I go quickly to transplant it to the place of my poverty, that is, to Prémontré. The confrere, excited about so unaccustomed a vision, began to think about what this might mean. He reported this vision to some at the church, for he was at a grange[54-3] of this church. They committed the day and hour of the vision to memory and waited to see what it might mean and what might follow so clear an apparition. After they heard about the death of their master, they realized the vision took place on the same day on which his soul was released from his body.
Norbert also appeared in his own likeness to another confrere, who was a priest, standing before him. But immediately the image of the man was changed into a flower of wonderful brightness, like a lily, which the angels took and carried off to heaven. Waking up very early, the confrere ran to his prior to receive permission to celebrate Mass in order to commend to God the soul of his pious father, Norbert. When the prior asked for the meaning of so sudden a request he explained what had happened. The prior ordered him to remember the day. That day was found to be the burial day of the man of God.
117. There was another of those whom God had given Norbert at the beginning of his conversion[54-4] who clung to him faithfully and affectionately and who grieved interiorly about the departure of his master, even more so because he had no certitude about his salvation. He humbly begged God persistently in prayer to receive some answer about the mercy which He undeservedly conferred on His soldier and truly repentant sinner. One night Norbert appeared to this confrere in a very beautiful house which was handsomely illumined by the brightness of the sun.
He recognized his master, the sight of whom he fervently desired in some way to enjoy. He quickly fell at his feet and humbly begged him to reveal something about his condition and the mercy received from God. Norbert lifted him from the ground, threw his arms around his neck and said to him, "My son, you are asking something difficult. Yet, because to him who keeps knocking the door is opened[54-5], come, let us sit down."
A very beautiful chair had been prepared there and when they had sat down Norbert said to him, "It was said to me, 'Come, my sister[54-6], rest'. I am in peace and at rest. But I have not yet lost the tremendous fear of judgment at which even the angels stand in fear. Satisfied with this pleasant and desired response, the confrere, fearing that Norbert might leave because he knew that he saw this as he had requested, said, "Most beloved father, I ask you to tell me if you were offended that I did not come to you when, still alive, you commanded me to come." Norbert answered: "You will come." And after this he vanished. It was true. That confrere was going to go to him but some business impeded him and he did not come.[54-7]
118. May Almighty God grant that, according to the understanding of the promise, he might come to him[54-8] and might make him, whom he left as his companion and successor and participant of the wretched and painful tribulation of this world, a sharer in the joys of eternal felicity and the gifts of the blessing received from God, through Him who lives forever, keeps His mercy and gives it to all who obey Him in doing good and walk in the way of salvation, justice and truth.
What more is to be said? Should one of the faithful despair about the salvation of such a man who both lived as already described and with God's permission, after his death, showed these signs of his salvation? Perhaps someone will say, "I hear what is written but I doubt whether what is written is true -- he heard about them from truthful witnesses who had seen them. They were still alive when he committed the above work to memory through this writing. The exception here would be certain events which the author learned from him about what he did[54-9] before he left his country and his relatives[54-10] and put aside the burden of ownership.
May those who succeed us live and strive to commit to memory whatever has been done and told by Norbert and by the confreres of this Order who have preceded us. Even if some do not receive this narrative completely, or everyone is not completely pleased with it, it cannot cause harm to the well-disposed, even if it should happen that it does not benefit the ill-disposed and detractors.[54-11]
What Sort of Person Norbert Was and How Great He Was.
1. Concerning our common father, we his sons at Cappenberg desire to add what has been discovered by us, lest in the pursuit of paternal merit, we appear to Your Holiness[AC-I-1] to be ungrateful. We have a book which contains the life of our founder who is a man worthy of God. In it is written[AC-I-2], "In those days there appeared in parts of Westphalia a distinguished light of the Church, a renowned herald of God, Norbert, a man of truly admirable grace, very fine eloquence, the highest temperance, an organizer and propagator of canonical life, a gatherer of the servants of Christ, the founder of many monasteries, very vigorous in his behavior and his words, a preacher of true penance, and in all things one who accomplished the prophet's command to "prepare the way of the Lord, make straight in the wilderness the paths of our God."[AC-I-3]
Norbert Predicted a Famine Would Come to Westphalia.
There are two of Norbert's great deeds which were accomplished in this place which I do not think should be passed over in silence. Once he foretold in the spirit that a famine would come to Westphalia and that the confreres would be chastised for a little while also. According to the foreknowledge of the Man of God this turned out to be so serious that many died from the severe lack of food. It happened one day when the confreres were on their way to eat that there was no bread available, nor was there any grain on hand with which to make bread. They had distributed to the guests and poor whatever they had withheld from themselves through fasting. The Man of God had frequently stressed what is written: "The Lord will not afflict the soul of the just with hunger".[AC-II-1] Suddenly the Lord, through his faithful, sent such an abundance of bread that the confreres were sufficiently fed and offered it quickly to those who came to them. From that day on suitable support was never lacking to the confreres.[AC-II-2]
Norbert Dispelled a Fever by His Word.
2. On another occasion when the Holy Man wanted to appoint one of the confreres to some business of the monastery, he found him prostrate with a high fever. He gave him the assignment in the strength of Christ using only a word of command. "Go," he said, "and return and no longer burn with fever." Immediately the brother regained his strength and performed what had been commanded by the holy father as quickly as possible. Thus the words of the Man of God accomplished what he wanted and suddenly dispelled a long lasting illness. This is also written there.[AC-III-1]
The Regular Way of Life of the Confreres.
The Holy Spirit, who dwelt in the herald of truth and who spoke through him, was pleased to bring wonderful fruit from the Lord's field. He was pleased, I say, that the brothers dwelling in the aforementioned monasteries, that is Cappenberg, Varlar and Ilbenstadt, professed the Rule of the Blessed Augustine in such a manner that they observed this same rule somewhat more strictly than was customary until then, namely by abstaining from eating fat and meat, and also by exhibiting a rigor of penitence through the use of a more austere habit. John, the friend of the bridegroom, fed on natural and wild foods[AC-IV-1], not fine food. And before the crowds which flocked to the desert he was praised by the Savior himself regarding the austerity of his clothing. And here this Order of ours[AC-IV-2], under the guidance of God's mercy, spreads far and wide, and as we truly trust, will continue to spread much farther in the future. Hence we ought not doubt that it was begun under the direction of the Holy Spirit and expanded under the direction of God's plan. Did not the Lord, the leader of the journey, bring that vine out of Egypt[AC-IV-3] with his outstretched arm?[AC-IV-4] This was also added there.[AC-IV-5]
The Rule of Blessed Augustine.
3. We heard this same defender of orthodox truth explaining the following in the common chapter: "I know," he said, "one of the confreres of our profession who has seen the Blessed Augustine. He was researching our rule rather seriously, not on his own but at the request of his confreres. Augustine with his right hand held out to him the golden rule. He made himself known to him clearly, saying, "I, whom you see, am Augustine, the Bishop of Hippo. Behold, you have the rule which I have written, under which, if your confreres, my sons, fight well, they will stand secure before Christ in the terror of the last judgment.'' Norbert told this story humbly as if about another. Nevertheless, we undoubtedly think that it was he himself to whom this was revealed.
4. Up until this point what has been written here comes from the book of our founder.[AC-V-1] Now, if you will, let us treat briefly and lovingly those things which are noted neither in your book nor in ours, according as we find them true.
The Lord's Blood which Appeared on the Paten of Father Norbert's Chalice.
This event took place at Floreffe. When our memorable father was celebrating Mass there, during which he was certainly accustomed to proceed very devoutly, suddenly he saw, just before Communion, in the middle of the paten a large red drop of the Lord's blood. He called Brother Rudolph our sacristan who was then his deacon. "Do you see, brother, what I see?" He said: "I see, my Lord." And he began to weep profusely because of this so great incident. After this miracle became known, based on this, we believe, we have been instructed to wash the paten.[AC-VI-1] The observance of this custom among us began at this time since until then it was unknown to us.
The Veil of St. Servatius.
5. We read in the life of Blessed Servatius that, after the death of that very holy bishop, while the people watched with wonder, a silk cloth brought by angelic hands was placed over his venerable body. For this reason this silk cloth is honored with the highest reverence in the church at Maastricht and is also preserved and stored with special care. When the Man of God came to Maastricht he asked to see this silk cloth. But they all began to make an excuse, especially since no one dared to look into the case in which it was kept. What can we say? The Man of God eventually got his request. But when in his presence they opened the sacred repository, suddenly the silk cloth -- I am going to say something strange -- by some marvelous and divine power moved and flew away. It flew around the basilica for some time until, unfolded, it hovered at the top of the church near the ceiling as if borne up by wings. When this was seen some gasped in amazement, others were almost fearful with grief that it was being taken from them. The Man of God considered the matter in silence and then began Mass. While he was saying Mass, the silk cloth refolded itself and softly settled above the priest's extended arms. He took it respectfully and restored it to its place. By this event, I do not doubt that God has declared both the glorious merit of Bishop Servatius as well as the faith and power of prayer of his servant (Norbert).
The Death of a Robber.
6. In the place which is called Bonlandt[AC-VIII-1], where also a monastery of our confreres flourishes, there dwelt a powerful plunderer of others' possessions. This man, among his other violent crimes, for some time had possession of the income of wine which properly belonged to the Church of Magdeburg and in particular was intended for the celebration of Mass. When the Archbishop came there, as a confrere of that place recounted to me, he was not silent on behalf of the church entrusted to him. He summoned the robber and, although he was fearful, openly said, "Sir, why do you presume to inflict this injustice on Blessed Maurice[AC-VIII-2] and rashly take possession of the annual income set aside for Mass and put it to your own use?" When the man pompously responded that this was not invasion of property but a legitimate possession of his heredity, the Man of God answered with prophetic spirit, "Know, brother, that this coming year you will be driven back from this plundering by the judgment of God." As he predicted, so it happened. That same year the unfortunate man was killed by his enemies.
The Warfare Which Norbert Foretold.
7. At another time also when Norbert was taking part in an expedition of King Lothair he arrived with the King at Augsburg[AC-IX-1] where he predicted the famous uprising which arose between the people of that city and the king[AC-IX-2]. Before entering any church to pray, this thrice blessed man was accustomed to say on bended knees at the threshold of the basilica, "Peace be to this house and to all who dwell there."[AC-IX-3] When therefore Norbert entered the church of the aforementioned city and had completed his prayer, he summoned his deacon, from whom we know this, and revealed to him what he knew through the spirit. He said, "Brother, I asked peace for this place, I asked for peace but nevertheless I have found here the rejection of peace.[AC-IX-4] Therefore, I carefully commend to your safekeeping our pallium and whatever else is in your custody because confusion and great conflict hang over this place. Thus it happened. The next day, after many lay prostrate and wounded by the king, the citizens were punished for their rashness. Finally, they were scarcely received into the king's favor even after much tribute money was paid.
Norbert Healed a Demoniac.
On another occasion when a demoniac was brought to him -- to be brief -- Norbert blessed water mixed with salt and when he approached and began to sprinkle the water, the evil spirit departed before he came to the man. These are a few of the many things which we've discovered and which we do not think it is right to be silent about, because both from the law[AC-X-1] and from the Gospel[AC-X-2] we are warned not to neglect the honor of our father. He who has left us such great examples of perfection will not cease to intercede for us with Christ -- as we securely trust -- so that even here we may walk in the footsteps of so great a predecessor and, at the end of our suffering, deserve to be welcomed with him into eternal glory. Amen.
NOTES FOR THE MAIN TEXT:
Luke 18:14.
This is incorrect. The uprising took place in 1129, in the third year of his episcopate. Vita A, chapter 20, gives the correct reading.
Lothair III of Supplinburg, Duke of Saxony, King (1125) and Emperor of the Roman Empire (June 4, 1133).
Excommunication.
Besides Norbert there was only one other archbishop in the retinue of Lothair III, Adalbero of Hamburg-Bremen (1123-1148).
Such an order remains unknown. Norbert actually belonged to the retinue of Lothair which traveled by another route.
The earliest manuscripts and the 1656 edition of Vita B by J.C. vander Sterre read "absque intolerabili offendiculo". However, the editors of the Acta Sanctorum had added "non" in brackets.
The army was relatively small, only about 1500 men.
These details are incorrect. Innocent followed by a different route. Rome was not taken by storm, and St. Peter’s was in the hands of Anacletus.
In Vita A there follows here the exorcism performed on a soldier in the army of Lothair III.
This appears to be in contradiction with the prologue where mention is made of a group of persons. The author is repeating here what he already said above in number 74.
Augustine, De disciplina christiana, Patrologia Latina 40, col. 676; R. Vander Plaetae, in Corpus Christianorum. Series Latina, vol. 46, Steenbrugge, 1969, p. 221.
Wednesday after Pentecost, June 6, 1134.
These words are from the Preface of the Mass.
On June 6, 1134 Lothair III was at Merseburg, about 100 km. from Magdeburg. Cf. W.M. Grauwen, Norbertus Aartsbisschop van Maagdenburg (1126-1134), Brussels, 1978, p. 634.
This is wrong. Norbert died on June 6; he was buried on Monday, June 11, 1134. This exaggeration is also found in Vita A, chapter 23.
The expression "tractari manibus" probably refers to the care of the body, not embalming.
Considering the context "in medio monasterii" means in the middle of the church not the cloister.
Exodus 20:12; Deuteronomy 5:16. The first half of the citation is also found in Matthew 15:4; Luke 18:20; Ephesians 6:1.
The date of this transfer to the choir is unknown.
These three appearances of Norbert in numbers 116-117 are not found in Vita A. They are intended to prove Norbert’s blessedness.
This expression "ut erat timidus" was applied to Hugh of Fosses in number 32.
An outlying farm.
"In primordio conversionis" possibly means after his entry into Prémontré. The companions whom Norbert had previously had died at Valenciennes between March 30 and April 6, 1119.
Cf. Matthew 7:708; Luke 11:9-10.
Song of Songs 5:1. It is also possible that "soror" is used because "anima" or soul is a feminine word.
Like the first vision, the third is also attributed to Hugh of Fosses.
Thus Hugh was still alive when Vita B was written.
The words "quae gessit" are found in all the manuscripts but have been omitted in the editions of J.C. vander Sterre and the Acta Sanctorum. The author is claiming to have received information about Norbert’s life before 1118. Yet the facts about this period are very scarce in the Vitae.
Like Abraham, Genesis 12:1.
Notice the similarity of these thoughts about his adversaries to the reproaches expressed in the prologue.
NOTES FOR THE ADDITAMENTA:
Cf. "Inleiding tot de Vita Norberti B: in Anal. Praem. 66 (1990), pp. 123-202, number 16: Vita B tegenover Hugo van Fosses, pp. 165-167.
Taken directly from the Vita Godefridi comitis Capenbergensis, ed. Ph. Jaffe, in MGH., SS, XII, p. 516, lines 15-21.
Isaiah 40:3; Luke 3:4.
[AC-II-1] - - <<BACK TO TEXT>>
Proverbs 10:3.
[AC-II-2] - - <<BACK TO TEXT>>
Chapter 2 comes from the Vita Godefridi, p. 517, lines 28-38,
[AC-III-1] - - <<BACK TO TEXT>>
Chapter 3 comes from the Vita Godefridi, p. 517, lines 38-43.
[AC-IV-1] - - <<BACK TO TEXT>>
Matthew 3:4; Mark 1:6.
[AC-IV-2] - - <<BACK TO TEXT>>
The author of the Additamenta reveals here that he is a Premonstratensian. This is nowhere the case in Vita B.
[AC-IV-3] - - <<BACK TO TEXT>>
Ps. 80(79):9.
[AC-IV-4] - - <<BACK TO TEXT>>
"In brachio excelso", Exodus 6:6.
[AC-IV-5] - - <<BACK TO TEXT>>
Chapter 4 comes from the Vita Godefridi, p. 516, line 37 to p. 517, line 4.
Chapter 5 comes from the Vita Godefridi, p. 517, lines 20-28.
[AC-VI-1] - - <<BACK TO TEXT>>
Cf. H.J. Lentze, "Der Messritus des Praemonstratenser-ordens", in Anal. Praem. 26 (1950), p. 143, and W.M. Grauwen, "Norbert et les debuts de l’abbaye de Floreffe" in Anal. Praem. 51 (1975) pp. 20-23: IV. La legende eucharistique de Floreffe.
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Bolanden, District of Donnersberg, Rheinland-Pfalz.
[AC-VIII-2] - - <<BACK TO TEXT>>
Patron of the Archdiocese of Magdeburg.
[AC-IX-1] - - <<BACK TO TEXT>>
Augsburg in Bavaria.
[AC-IX-2] - - <<BACK TO TEXT>>
August 28-31, 1132.
[AC-IX-3] - - <<BACK TO TEXT>>
Luke 10:5.
[AC-IX-4] - - <<BACK TO TEXT>>
Luke 10:6.
Cf. Exodus 20:12; Deuteronomy 5:16 and 27:16; Sirach 3:6-9 and 7:29; Malachi 1:6.
Cf. Matthew 15:4 and 19:19; Mark 10:19; Luke 18:20; Ephesians 6:2.
NOTES FOR THE POEM, FELIX NORBERTUS:
[Felix Norbertus-1] - - <<BACK TO TEXT>>
Horace (Q. Horatius Flaccus) Epistolae, Liber 1, 1, verse 61.
<<END OF LIFE OF NORBERT / VITA B>>
