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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

BENEDICTUS MOMENTS

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Wednesday, 26 November 2014

GOD IS LOVE, CHRISTIANITY IS GOD'S LOVE IN CHRIST AND RETURNED BY MAN IN CHRIST: TWO SERVANTS OF GOD'S LOVE

MOTHER MARIA SKOBTSOVA

Mother Maria Skobtsova — now recognized as Saint Maria of Paris — died at Ravensbrück concentration camp in 1945, paying with her life for her vocation of hospitality. In many ways, it was a life that  similar to that of Dorothy Day. The extraordinary courage Mother Maria displayed in confronting Nazism is becoming better known, thanks to her recent canonization, but English translations of her essays have been difficult to obtain. Now Mother Maria Skobtsova: Essential Writings is available as part of the Orbis Modern Spiritual Masters Series.

Here is one review:

When, during Great Lent of 1932, Metropolitan Evlogii received the monastic vows of Elisaveta Skobtsova at the church of St. Serge Institute in Paris, many must have been scandalized. After all, this woman had been twice divorced, had an illegitimate child by another man, had leftist political sympathies and was an original by any standard. At her profession she took the name of Maria in memory of St. Mary of Egypt, a prostitute who became a hermit and extreme ascetic. As a religious, Mother Maria continued to scandalize. Her “angelic habit” was usually stained with grease from the kitchen and paint from her workshop; she would hang out at bars late at night; she had little patience with the long Orthodox liturgies, and found the strict and frequent fasts a burden. And — horror of horrors — she even smoked in public in her habit! Her canonization process has been initiated by the Orthodox church. Her “essential writings” constitute the latest book in the Orbis series of Modern Spiritual Masters.

Jim Forest introduces this volume with a biographical essay of Mother Maria. The book consists mainly of articles published in obscure magazines and one long text discovered only recently. This is not stuff for the faint-hearted. The charity that Mother Maria proposes as an obligation of Christian life is severe, absolute, uncompromising and insane. We must love others as Jesus loved, without reserve, in an utter and unconditional self-sacrificing of everything. We must follow the Son of Man not only to Golgotha but beyond — to the very depths of hell where God is absent. We must be willing, as was St. Paul, to be separated from Christ so long as we can see our brothers saved. For we are not alone before God. As members of the body of Christ, each of us shares the fate of all; each of us is justified by the righteous and bears responsibility for the sins of sinners. This means taking upon oneself the crosses of all: their doubts, griefs, temptations, falls and sins.

And Mother Maria leaves us no wiggle room: “It goes without saying that it seems to every man as if nothing will be left of his heart, that it will bleed itself dry if he opens it, not for the countless swords of all of humanity, but even for the one sword of the nearest and dearest of his brothers. … Natural law, which in some false way has penetrated into the spiritual life, will say definitively: Bear your cross responsibly, freely, and honestly, opening your heart now and then to the cross-swords of your neighbor and that is all. … But if the cross of Christ is scandal and folly for natural law, the two- edged weapon that pierces the soul should be as much of a folly and scandal for it. … All that is not the fullness of cross-bearing is sin.” This is, of course, sheer madness — the madness of the Eternal Wisdom, judged and condemned, spat upon and mocked, abused and humiliated, making his the sins of all and descending to the place of the damned.

Mother Maria has no patience with those who are preoccupied with their “spiritual life” and their personal relationship with God. It is precisely this spiritual life that must be lost, given in sacrifice, if one truly loves. If this is not given, tongues and prophecy are useless, faith and martyrdom are in vain. Christian egocentrism is a contradiction in terms. He who seeks to save his soul will lose it. There is no room for complacency or self-righteousness. These are idols that must be destroyed. There is a gift to be given and it must be a total gift — “thine own of thine own.”




What applies to individuals applies also to the church. In her final essay on “Types of Religious Life” (which really concerns types of piety), Mother Maria examines certain aspects of the church’s inner life and the danger of a fascination with its institutional structures, rituals, esthetic beauties and ascetical practices as ends in themselves to the detriment of a relationship to the Living Christ whose image is found in every person. Although she refers directly to the Orthodox church, her words are equally valid for all Christian churches:

“The eyes of love will perhaps be able to see how Christ himself departs, quietly and invisibly, from the sanctuary that is protected by a splendid iconostasis. The singing will continue to resound, the clouds of incense will arise, the faithful will be overcome by the ecstatic beauty of the services. But Christ will go out onto the church steps and mingle with the crowd: the poor, the lepers, the desperate, the embittered, the holy fools. Christ will go out into the streets, the prisons, the low haunts and dives. Again and again Christ lays down his soul for his friends … and so he will return to the churches and bring with him all those he has summoned to the wedding feast, has gathered from the highways, the poor and maimed, prostitutes and sinners … and [they] will not let him into the church because behind him will follow a crowd of people deformed by sin, by ugliness, drunkenness, depravity, and hate. Then their chant will fade away in the air, the smell of incense will disperse and Someone will say to them: ‘I was hungry and you gave me no food …’ ”

This does not imply a rejection of traditions and usages. In another essay, “In Defense of the Pharisees,” Mother Maria underlines the necessity of the collective memory of past blessings and the need for securities and points of reference. During certain historical epochs, of persecution or even in times of relative stability and in the absence of prophecy, adherence to traditions could be the predominant note in the life of the church, its anchor and guarantee. But this fidelity to the past must not become a paralyzing slavery. History is constantly presenting new challenges, and the church must be free to receive the prophetic gifts when such gifts are given and renew itself accordingly. Faced with modernity and bearing witness to the Gospel in our contemporary world, the church cannot let itself be bound by archaic and irrelevant structures.

Mother Maria’s view of the Christian life is anything but horizontal. She has no use for “trends of social Christianity … based on a certain rationalistic humanism [that] apply only the principles of Christian morality to ‘this world’ and do not seek a spiritual and mystical basis for their constructions.” The gift of oneself to others must be rooted in an intense and loving communion with the Son of God “who descended into the world, became incarnate in the world, totally, entirely, without holding any reserve, as it were, for his divinity. … Christ’s love does not know how to measure and divide, does not know how to spare itself.” Our love should not be any different.

In her writings, Mother Maria expresses what she tried to live. After taking her monastic vows — which she saw as a means of committing herself irrevocably to her vocation within the church — she rented a building that became her monastery, a soup kitchen and a refuge for the rejects of society. It resembled a Catholic Worker house more than anything else. One observer described the “monastery” as “a strange pandemonium; we have young girls, madmen, exiles, unemployed workers and, at the moment, the choir of the Russian opera and the Gregorian choir of Dom Malherbe, a missionary center, and now services in the chapel every morning and evening.” The monastery hosted lectures and discussions with speakers from the St. Serge Institute. Mother Maria’s very intense, mystical and personalist convictions did not prevent her from organizing on a larger scale. She founded a sanatorium for impoverished Russians suffering from tuberculosis and was instrumental in the launching of Orthodox Action with its multiple charitable works.

When the German armies occupied Paris, the monastery of Mother Maria became a refuge for persecuted Jews until escape routes could be found. For those who requested them, false baptismal certificates were provided. The Nazis eventually discovered what was going on. Mother Maria, her son Yuri, the monastery’s chaplain and its lay administrator were detained and sent to concentration camps. Only the lay administrator would survive. Those who knew Mother Maria in the camps bore witness to the courage, hope and optimism she imparted to others in the worst of conditions. The date and circumstances of her death are uncertain. There were reports that her name appeared on a list of those sent to the gas chambers on April 31, 1945, and that she offered herself in the place of a young Polish woman — but that has not been fully established.

Maria Skobtsova is, indeed, in the tradition of those fools for Christ who call the church to its essential mission, who strip aside illusions and delusions, a sign of contradiction to all that is human prudence and human “decency.” She challenges us in our complacency and self-satisfaction, our half-measures and sterile piety. She brings a sledgehammer to the all-too-prevalent contemporary search for personal fulfillment, harmony, peace and satisfaction in religion. But she would not be Orthodox if death and suffering were to have the final word — for it is precisely by descending into hell, losing himself among the godless, that life vanquished the dominion of death; where life has entered, death can no longer exist. It is from the tomb that the glory of the resurrection shines forth.

Olivier Clement did the preface to this book. His final paragraph is worth citing: “If we love and venerate Mother Maria it is not in spite of her disorder, her strange views and her passion. It is precisely these qualities that make her so extraordinarily alive among so many bland and pious saints. Unattractive and dirty, strong, thick and sturdy, yes, she was truly alive in her suffering, her compassion, her passion.”

— Jerry Ryan (National Catholic Reporter)

The book can be ordered from the publisher: http://www.maryknollsocietymall.org/description.cfm?ISBN=978-1-57075-436-4


THE MEASURELESSNESS OF CHRISTIAN LOVE
 by Mother Mary Skobtsova
The cross-bearing Theotokos
by Mother Mary Skobtsova
Saint Mary of Paris
my source: Streams of the River




The Eucharist . . .  is the Gospel in action. It is the eternally existing and eternally accomplished sacrifice of Christ and of Christ-like human beings for the sins of the world. Through it earthly flesh is deified and having been deified enters into communion again with earthly flesh. In this sense the Eucharist is true communion with the divine. And is it not strange that in it the path to communion with the divine is so closely bound up with our communion with each other. It assumes consent to the exclamation: “Let us love one another, that with one mind we may confess Father, Son and Holy Spirit: the Trinity, one in essence and undivided.” 

The Eucharist needs the flesh of this world as the “matter” of the mystery. It reveals to us Christ’s sacrifice as a sacrifice on behalf of mankind, that is, as his union with mankind. It makes us into “christs,” repeating again and again the great mystery of God meeting man, again and again making God incarnate in human flesh. And all this is accomplished in the name of sacrificial love for mankind. 

But if at the center of the Church’s life there is this sacrificial, self-giving eucharistic love, then where are the Church’s boundaries, where is the periphery of this center? Here it is possible to speak of the whole of Christianity as an eternal offering of the Divine Liturgy beyond church walls. What does this mean? It means that we must offer the bloodless sacrifice, the sacrifice of self-surrendering love not only in a specific place, upon the altar of a particular temple; the whole world becomes the single altar of a single temple, and for this universal Liturgy we must offer our hearts, like bread and wine, in order that they may be transubstantiated into Christ’s love, that he may be born in them, that they may become “Godmanhood” hearts, and that he may give these hearts of ours as food for the world, that he may bring the whole world into communion with these hearts of ours that have been offered up, so that in this way we may be one with him, not so that we should live anew but so that Christ should live in us, becoming incarnate in our flesh, offering our flesh upon the Cross of Golgotha, resurrecting our flesh, offering it as a sacrifice of love for the sins of the world, receiving it from us as a sacrifice of love to himself. Then truly in all ways Christ will be in all. 

Here we see the measurelessness of Christian love. Here is the only path toward becoming Christ, the only path which the Gospel reveals to us. What does all this mean in a worldly, concrete sense? How can this be manifested in each human encounter, so that each encounter may be a real and genuine communion with God through communion with man? It implies that each time one must give up one’s soul to Christ in order that he may offer it as a sacrifice for the salvation of that particular individual. It means uniting oneself with that person in the sacrifice of Christ, in flesh of Christ. This is the only injunction we have received through Christ’s preaching of the Gospel, corroborated each day in the celebration of the Eucharist. Such is the only true path a Christian can follow. In the light of this path all others grow dim and hazy. One must not, however, judge those who follow other conventional, non-sacrificial paths, paths which do not require that one offer up oneself, paths which do not reveal the whole mystery of love. Nor, on the other hand, is it permitted to be silent about them. Perhaps in the past it was possible, but not today. 

Such terrible times are coming. The world is so exhausted from its scabs and its sores. It so cries out to Christianity in the secret depths of its soul. But at the same time it is so far removed from Christianity that Christianity cannot, should not even dare to show a distorted, diminished, darkened image of itself. Christianity should singe the world with the fire of Christian love. Christianity should ascend the Cross on behalf of the world. It should incarnate Christ himself in the world. Even if this Cross, eternally raised again and again on high, be foolishness for our new Greeks and a stumbling block for our new Jews, for us it will still be “the power of God and the wisdom of God” (1 Cor. 1:24). 


We who are called to be poor in spirit, to be fools for Christ, who are called to persecution and abuse — we know that this is the only calling given to us by the persecuted, abused, disdained and humiliated Christ. And we not only believe in the Promised Land and the blessedness to come: now, at this very moment, in the midst of this cheerless and despairing world, we already taste this blessedness whenever, with God’s help and at God’s command, we deny ourselves, whenever we have the strength to offer our soul for our neighbors, whenever in love we do not seek our own ends.

The Asceticism of the Open Door
by Mother Maria Skobtsova
my source: In Communion



This is an extract from an essay, “The Second Gospel Commandment,” in Mother Maria Skobtsova: Essential Writings, published by Orbis. The book’s editor is Helene Klepinin Arjakovsky, daughter of Fr. Dmitri Klepinin, co-worker with Mother Maria, who died, as she did, in a concentration camp. The translation is by Richard Pevear and Larissa Volokhonsky.

“The sign of those who have reached perfection is this: if ten times a day they are given over to be burned for the love of their neighbor, they will not be satisfied with that, as Moses, and the ardent Paul, and the other disciples showed. God gave His Son over to death on the Cross out of love for His creature. And if He had had something more precious, he would have given it to us, in order thereby to gain humankind. Imitating this, all the saints, in striving for perfection, long to be like God in perfect love for their neighbor.”

“No man dares to say of his love for his neighbor that he succeeds in it in his soul, if he abandons the part that he fulfills bodily, as well as he can, and in conformity with time and place. For only this fulfillment certifies that a man has perfect love in him. And when we are faithful and true in it as far as possible, then the soul is given power, in simple and incomparable notions, to attain to the great region of lofty and divine contemplation.”

These words from St. Isaac the Syrian, both from the Philokalia, justify not only active Christianity, but the possibility of attaining to “lofty and divine contemplation” through the love of one’s neighbor — not merely an abstract, but necessarily the most concrete, practical love. Here is the whole key to the mystery of human relations as a religious path.

For me these are truly fiery words. Unfortunately, in the area of applying these principles to life, in the area of practical and ascetic behavior toward man, we have much less material than in the area of man’s attitude toward God and toward himself. Yet the need to find some precise and correct ways, and not to wander, being guided only by one’s own sentimental moods, the need to know the limits of this area of human relations — all this is very strongly felt. In the end, since we have certain basic instructions, perhaps it will not be so difficult to apply them to various areas of human relations, at first only as a sort of schema, an approximate listing of what is involved.

Let us try to find the main landmarks for this schema in the triune makeup of the human being — body, soul, and spirit. In the area of our serving each of these main principles, ascetic demands and instructions emerge of themselves, the fulfillment of which, on the one hand, is unavoidable in order to reach the goal, and, on the other hand, is beyond one’s strength.

It seems right to me to draw a line here between one’s attitude toward oneself and one’s attitude toward others. The rule of not doing to others what you do not want done to yourself is hardly applicable in asceticism. Asceticism goes much further and sets much stricter demands on oneself than on one’s neighbors.

In the area of the relation to one’s physical world, asceticism demands two things of us: work and abstinence. Work is not only an unavoidable evil, the curse of Adam; it is also a participation in the work of divine economy; it can be transfigured and sanctified. It is also wrong to understand work only as working with one’s hands, a menial task; it calls for responsibility, inspiration, and love. It should always be work in the fields of the Lord.

Work stands at the center of modern ascetic endeavor in the area of man’s relation to his physical existence. Abstinence is as unavoidable as work. But its significance is to some degree secondary, because it is needed mainly in order to free one’s attention for more valuable things than those from which one abstains. One can introduce some unsuitable passion into abstinence — and that is wrong. A person should abstain and at the same time not notice his abstinence.

A person should have a more attentive attitude toward his brother’s flesh than his own. Christian love teaches us to give our brother not only material but spiritual gifts. We must give him our last shirt and our last crust of bread. Here personal charity is as necessary and justified as the broadest social work. In this sense there is no doubt that the Christian is called to social work. He is called to organize a better life for the workers, to provide for the old, to build hospitals, care for children, fight against exploitation, injustice, want, lawlessness.

In principle the value is completely the same, whether he does it on an individual or a social level; what matters is that his social work be based on love for his neighbor and not have any latent career or material purposes. For the rest it is always justified — from personal aid to working on a national scale, from concrete attention to an individual person to an understanding of abstract systems of the right organization of social life. The love of man demands one thing from us in this area: ascetic ministry to his material needs, attentive and responsible work, a sober and unsentimental awareness of our strength and of its true usefulness.

The ascetic rules here are simple and perhaps do not leave any particular room for mystical inspiration, often being limited merely to everyday work and responsibility. But there is great strength and great truth in them, based on the words of the Gospel about the Last Judgment, when Christ says to those who stand on His right hand that they visited Him in prison, and in the hospital, fed Him when He was hungry, clothed Him when He was naked. He will say this to those who did it either on an individual or on a social level.


Thus, in the dull, laborious, often humdrum ascetic rules concerning our attitude toward the material needs of our neighbor, there already lies the pledge of a possible relation to God, their spirit-bearing nature. ❖





Servant of God Dorothy Day
By
This essay by Jim Forest was originally written for The Encyclopedia of American Catholic History, published by the Liturgical Press; the text was updated for this web site in 2013. Jim Forest, once a managing editor of The Catholic Worker, is the author of All Is Grace: A Biography of Dorothy Day; and Living With Wisdom: A Biography of Thomas Merton. Both are published by Orbis Press.

“What you did to the least person, you did to me.”

— Jesus, Gospel of Matthew, 25:40

At their 2012 annual meeting, the Catholic bishops of the United States unanimously recommended the canonization of Dorothy Day, founder of the Catholic Worker movement. By then the Vatican had already given her the title “Servant of God,” the first step in formally recognizing Dorothy Day as a saint. On Ash Wednesday, 2013, preaching in Saint Peter’s Basilica in Rome, Pope Benedict XVI spoke of Dorothy Day as a model of conversion.

While awareness of her remarkable life has been growing steadily, she is at present still not widely known. Who was Dorothy Day? Why do so many people regard her as a model of sanctity for the modern world?

She was born into a journalist’s family in Brooklyn, New York, on November 8, 1897. After surviving the San Francisco earthquake in 1906, the Day family moved into a tenement flat on Chicago's South Side. It was a big step down in the world, made necessary because John Day was out of work. Day's understanding of the shame people feel when they fail in their efforts dated from this time.

Her father was passionately anti-Catholic, but in Chicago Day began to form positive impressions of Catholicism. Later in life she would recall her discovery of a friend's mother, a devout Catholic, praying at the side of her bed. Without embarrassment, she looked up at Day, told her where to find her daughter, and returned to her prayers. "I felt a burst of love toward her that I have never forgotten," Day recalled.

When John Day was appointed sports editor of a Chicago newspaper, the Day family moved into a comfortable house on the North Side. Here Dorothy began to read books that stirred her conscience. A novel by Upton Sinclair, The Jungle, inspired Day to take long walks in poor neighborhoods on Chicago's South Side, the area where much of Sinclair’s novel was set. These long walks were the start of a life-long attraction to areas many people avoid.

Day had a gift for finding beauty in the midst of urban desolation. Drab streets were transformed by pungent odors: geranium and tomato plants, garlic, olive oil, roasting coffee, bread and rolls in bakery ovens. "Here," she said, "was enough beauty to satisfy me."

Day won a scholarship that brought her to the University of Illinois campus at Urbana in the fall of 1914, but she was a reluctant scholar. Her reading drew her in a radical social direction. She avoided campus social life and insisted on supporting herself rather than living on money from her father.

Dropping out of college two years later, she moved to New York where she found a job reporting for The Call, the city's one socialist daily; she covered rallies and demonstrations and interviewed people ranging from butlers to revolutionaries.

She next worked for The Masses, a magazine that opposed American involvement in the European war. In September, the Post Office rescinded the magazine's mailing permit. Federal officers seized back issues, manuscripts, subscriber lists and correspondence. Five editors were charged with sedition. Day, the newest member of the staff, was able to get out the journal’s final issue.

Day’s conviction that the social order was unjust changed in no substantial way from her adolescence until her death, though she never identified herself with any political party.

In November 1917 Day went to prison for being one of forty women arrested in front of the White House for protesting women's exclusion from the electorate. Arriving at a rural workhouse, the women were roughly handled. The women responded with a hunger strike. Finally they were freed by presidential order.

Returning to New York, Day felt that journalism was a meager response to a world at war. In the spring of 1918, she signed up for a nurses’ training program in Brooklyn.

Her religious development was a gradual process. As a child she had attended services at an Episcopal Church in Chicago and been baptized. As a young journalist in New York, she would sometimes make late-at-night visits to St. Joseph's Catholic Church on Sixth Avenue. The Catholic climate of worship appealed to her. While she knew little about Catholic belief, Catholic spiritual discipline fascinated her. She saw the Catholic Church as "the church of the immigrants, the church of the poor."

In 1922, in Chicago working as a reporter, she roomed with three young women who went to Mass every Sunday and holy day and set aside time each day for prayer. It was clear to her that "worship, adoration, thanksgiving, supplication ... were the noblest acts of which we are capable in this life."

Her next job was with a newspaper in New Orleans. Living near St. Louis Cathedral, Day often attended evening Benediction services.

Back in New York in 1924, Day bought a beach cottage in the New York borough of Staten Island using money from the sale of movie rights for The Eleventh Virgin, an autobiographical novel she had written. She also began a four-year common-law marriage with Forster Batterham, a botanist she had met through friends in Manhattan. Batterham was an anarchist who opposed both marriage and religion. In a world of such cruelty, he found it impossible to believe in a God. By this time Day's belief in God was unshakable. It grieved her that Batterham didn't sense God's presence within the natural world. "How can there be no God," she asked, "when there are all these beautiful things?" Batterham’s irritation with her "absorption in the supernatural" often led them to quarrel.

What transformed everything for Dorothy was discovering she was pregnant. She had been pregnant once before, years earlier, as the result of a love affair with a journalist. This resulted in the great tragedy of her life, an abortion. The affair’s awful aftermath, Day concluded in the years following, had left her barren. "For a long time I had thought I could not bear a child, and the longing in my heart for a baby had been growing," she confided in her autobiography, The Long Loneliness. "My home, I felt, was not a home without one."

Her pregnancy with Batterham seemed to Day nothing less than a miracle. Batterham, however, did not rejoice. He didn't believe in bringing children into such a violent world.

On March 3, 1926, Tamar Theresa Day was born. Day could think of nothing better to do with the gratitude that overwhelmed her than arrange Tamar's baptism in the Catholic Church. "I did not want my child to flounder as I had often floundered. I wanted to believe, and I wanted my child to believe, and if belonging to a Church would give her so inestimable a grace as faith in God, and the companionable love of the Saints, then the thing to do was to have her baptized a Catholic."

Following Tamar's baptism, there was a permanent break with Batterham, a heart-breaking event for Day. On December 28, she was received into the Catholic Church. A period commenced in her life as she tried to find a way to bring together her religious faith and her radical social values.

In the winter of 1932 Day travelled to Washington, D.C., to report for two Catholic journals, Commonweal and America, on a radical protest called the Hunger March. Day watched the protesters parade down the streets of Washington carrying signs calling for jobs, unemployment insurance, old age pensions, relief for mothers and children, health care and housing. What kept Day in the sidelines was that she was a Catholic and the march had been organized by Communists, a party at war with not only capitalism but religion.

It was December 8, the Feast of the Immaculate Conception. After witnessing the march, Day went to the Shrine of the Immaculate Conception where she expressed her torment in prayer: "I offered up a special prayer, a prayer which came with tears and anguish, that some way would open up for me to use what talents I possessed for my fellow workers, for the poor."

Her prayer was quickly answered. The next day, back at her apartment in New York, Day met Peter Maurin, a French immigrant 20 years her senior, who was to change her life.

Maurin, a former Christian Brother, had left France for Canada in 1908 and later made his way to the United States. When he met Day, he was a handyman at a Catholic boys' camp in upstate New York, receiving meals, use of the chaplain's library, living space in the barn and occasional pocket money.

During his years of wandering, Maurin had come to a Franciscan attitude, embracing poverty as a vocation. His celibate, unencumbered life offered time for study and prayer, out of which a vision had taken form of a social order instilled with basic values of the Gospel "in which it would be easier for men to be good." A born teacher, he found willing listeners, among them George Shuster, editor of Commonweal magazine, who gave him Day's address.

As remarkable as the providence of their meeting was Day's willingness to listen. It seemed to her he was an answer to her prayers, someone who could help her discover what she was supposed to do.

What Day should do, Maurin said, was start a newspaper to publicize Catholic social teaching and promote steps to bring about the peaceful transformation of society. Day readily embraced the idea. If family past, work experience and religious faith had prepared her for anything, it was this.

Day found that the Paulist Press was willing to print 2,500 copies of an eight-page tabloid paper for $57. Her kitchen was the new paper's editorial office. She decided to sell the paper for a penny a copy, "so cheap that anyone could afford to buy it."

On May 1, the first copies of The Catholic Worker were handed out on Union Square.

Few publishing ventures meet with such immediate success. By December, 100,000 copies were being printed each month. Readers found a unique voice in The Catholic Worker. It expressed dissatisfaction with the social order and took the side of labor unions, but its vision of the ideal future challenged both urbanization and industrialism. It wasn't only radical but religious. The paper didn't merely complain but called on its readers to make personal responses.

For the first half year The Catholic Worker was only a newspaper, but as winter approached, homeless people began to knock on the door. Maurin's essays in the paper were calling for renewal of the ancient Christian practice of hospitality to those who were homeless. In this way followers of Christ could respond to Jesus' words: "I was a stranger and you took me in." Maurin opposed the idea that Christians should take care only of their friends and leave care of strangers to impersonal charitable agencies. Every home should have its "Christ Room" and every parish a house of hospitality ready to receive the "ambassadors of God."

Surrounded by people in need and attracting volunteers excited about ideas they discovered in The Catholic Worker, it was inevitable that the editors would soon be given the chance to put their principles into practice. Day's apartment was the seed of many houses of hospitality to come.

By the wintertime, an apartment was rented with space for ten women, soon after a place for men. Next came a house in Greenwich Village. In 1936 the community moved into two buildings in Chinatown, but no enlargement could possibly find room for all those in need. Mainly they were men, Day wrote, "grey men, the color of lifeless trees and bushes and winter soil, who had in them as yet none of the green of hope, the rising sap of faith."

Many of the down-and-out guests were surprised that, in contrast with most charitable centers, no one at the Catholic Worker set about reforming them. A crucifix on the wall was the only unmistakable evidence of the faith of those welcoming them. The staff received not salary, only food, board and occasional pocket money.

The Catholic Worker became a national movement. By 1936 there were thirty-three Catholic Worker houses spread across the country. Due to the Great Depression, there were plenty of people needing them.

The Catholic Worker attitude toward those who were welcomed wasn't always appreciated. These weren't the "deserving poor," it was sometimes objected, but drunkards and good-for-nothings. A visiting social worker asked Day how long the "clients" were permitted to stay. "We let them stay forever," Day answered.. "They live with us, they die with us, and we give them a Christian burial. We pray for them after they are dead. Once they are taken in, they become members of the family. Or rather they always were members of the family. They are our brothers and sisters in Christ."

Some justified their objections with biblical quotations. Didn't Jesus say that the poor would be with us always? "Yes," Day once replied, "but we are not content that there should be so many of them. The class structure is our making and by our consent, not God's, and we must do what we can to change it. We are urging revolutionary change."

The Catholic Worker has also experimented with farming communes. In 1935, a house with a garden was rented on Staten Island. Soon after came Maryfarm in Easton, Pennsylvania, a property finally given up because of strife within the community. Another farm was purchased in upstate New York near Newburgh. Called the Maryfarm Retreat House, it was destined for a longer life. Later came the Peter Maurin Farm on Staten Island, which later moved to Tivoli and then to Marlborough, both in the Hudson Valley. Day came to see that the vocation of the Catholic Worker was not so much to found model agricultural communities, though several have been productive and long-lasting, as rural houses of hospitality.

What got Day into the most trouble was pacifism. A nonviolent way of life, as she saw it, was at the heart of the Gospel. She took as seriously as the early Church the command of Jesus to Saint Peter: "Put away your sword, for whoever lives by the sword shall perish by the sword."

For many centuries the Catholic Church had accommodated itself to war. Popes had blessed armies and preached Crusades. In the thirteenth century Saint Francis of Assisi had revived the pacifist way, but by the twentieth century, it was unknown for Catholics to take such a position.

The Catholic Worker's first expression of pacifism, published in 1935, was a dialogue between a patriot and Christ, the patriot dismissing Christ's teaching as a noble but impractical doctrine. Few readers were troubled by such articles until the Spanish Civil War in 1936. The fascist side, led by Franco, presented itself as defender of the Catholic faith. Nearly every Catholic bishop and publication rallied behind Franco. The Catholic Worker, refusing to support either side in the war, lost two-thirds of its readers.

Those backing Franco, Day warned early in the war, ought to "take another look at recent events in [Nazi] Germany." She expressed anxiety for the Jews and later was among the founders of the Committee of Catholics to Fight Anti-Semitism.

Following Japan's attack on Pearl Harbor and America's declaration of war, Dorothy announced that the paper would maintain its pacifist stand. "We will print the words of Christ who is with us always," Day wrote. "Our manifesto is the Sermon on the Mount." Opposition to the war, she added, had nothing to do with sympathy for America's enemies. "We love our country.... We have been the only country in the world where men and women of all nations have taken refuge from oppression." But the means of action the Catholic Worker movement supported were the works of mercy rather than the works of war. She urged "our friends and associates to care for the sick and the wounded, to the growing of food for the hungry, to the continuance of all our works of mercy in our houses and on our farms."

Not all members of Catholic Worker communities agreed. Fifteen houses of hospitality closed in the months following the U.S. entry into the war. But Day's view prevailed. Every issue of The Catholic Worker reaffirmed her understanding of the Christian life. The young men who identified with the Catholic Worker movement during the war generally spent much of the war years either in prison or in rural work camps. Some did unarmed military service as medics.

The world war ended in 1945, but out of it emerged the Cold war, the nuclear-armed "warfare state," and a series of smaller wars in which America was often involved.

One of the rituals of life for the New York Catholic Worker community beginning in the late 1950s was the refusal to participate in the state's annual civil defense drill. Such preparation for attack seemed to Day part of an attempt to promote nuclear war as survivable and winnable and to justify spending billions on the military. When the sirens sounded June 15, 1955, Day was among a small group of people sitting in front of City Hall. "In the name of Jesus, who is God, who is Love, we will not obey this order to pretend, to evacuate, to hide. We will not be drilled into fear. We do not have faith in God if we depend upon the Atom Bomb," a Catholic Worker leaflet explained. Day described her civil disobedience as an act of penance for America's use of nuclear weapons on Japanese cities.

The first year the dissidents were reprimanded. The next year Day and others were sent to jail for five days. Arrested again the next year, the judge jailed her for thirty days. In 1958, a different judge suspended the sentence. In 1959, Day was back in prison, but only for five days. Then came 1960, when instead of a handful of people coming to City Hall Park, 500 turned up. The police arrested only a few, Day conspicuously not among those singled out. In 1961 the crowd swelled to 2,000. This time forty were arrested, but again Day was exempted. It proved to be the last year of dress rehearsals for nuclear war in New York.

Another Catholic Worker stress was the civil rights movement. As usual Day wanted to visit people who were setting an example and therefore went to Koinonia, a Christian agricultural community in rural Georgia where blacks and whites lived peacefully together. The community was under attack when Day visited in 1957. One of the community houses had been hit by machine-gun fire, and Ku Klux Klan members had burned crosses on community land. Day insisted on taking a turn at the sentry post. Noticing that an approaching car had reduced its speed, she ducked just as a bullet struck the steering column in front of her face.

Concern with the Church's response to war led Day to Rome during the Second Vatican Council, an event Pope John XXIII hoped would restore "the simple and pure lines that the face of the Church of Jesus had at its birth." In 1963 Day was one of fifty "Mothers for Peace" who went to Rome to thank Pope John for his encyclical Pacem in Terris. Close to death, the pope couldn't meet them privately, but at one of his last public audiences blessed the pilgrims, asking them to continue their labors.

In 1965, Day returned to Rome to take part in a fast expressing "our prayer and our hope" that the Council would issue "a clear statement, `Put away thy sword.'" Day saw the unpublicized fast as a "widow's mite" in support of the bishops' effort to speak with a pure voice to the modern world.

The fasters had reason to rejoice in December when the Constitution on the Church in the Modern World was approved by the bishops. The Council described as "a crime against God and humanity" any act of war "directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants." The Council called on states to make legal provision for conscientious objectors while describing as "criminal" those who obey commands which condemn the innocent and defenseless.

Acts of war causing "the indiscriminate destruction of ... vast areas with their inhabitants" were the order of the day in regions of Vietnam under intense U.S. bombardment in 1965 and the years following. Many young Catholic Workers went to prison for refusing to cooperate with conscription, while others did alternative service. Nearly everyone in Catholic Worker communities took part in protests. Many went to prison for acts of civil disobedience.

Probably there has never been a newspaper so many of whose editors have been jailed for acts of conscience. Day herself was last jailed in 1973 for taking part in a banned picket line in support of farmworkers. She was seventy-five.

Day lived long enough to see her achievements honored. In 1967, when she made her last visit to Rome to take part in the International Congress of the Laity, she found she was one of two Americans — the other an astronaut — invited to receive Communion from the hands of Pope Paul VI. On her 75th birthday the Jesuit magazine America devoted a special issue to her, finding in her the individual who best exemplified "the aspiration and action of the American Catholic community during the past forty years." Notre Dame University presented her with its Laetare Medal, thanking her for "comforting the afflicted and afflicting the comfortable."

Among those who came to visit her when she was no longer able to travel was Mother Teresa of Calcutta, who had once pinned on Day's dress the crucifix normally worn only by fully professed members of the Missionary Sisters of Charity.

Long before her death on November 29, 1980, Day found herself regarded by many as a saint. No words of hers are better known than her brusque response, "Don't call me a saint. I don't want to be dismissed so easily." Nonetheless, having herself treasured the memory and witness of many saints, she is a candidate for inclusion in the calendar of saints. Cardinal John O’Connor, Archbishop of New York, launched the canonization process in 1997, the hundredth anniversary of Day’s birth.

"If I have achieved anything in my life," she once remarked, "it is because I have not been embarrassed to talk about God."

* * *

Bibliography:

Robert Coles, Dorothy Day: A Radical Devotion (Reading, MA: Addison-Wesley, 1987)

Tom Cornell, Robert Ellsberg and Jim Forest, editors, A Penny a Copy: Writings from The Catholic Worker (Maryknoll, NY: Orbis, 1995)

Dorothy Day, The Long Loneliness. (Chicago: Saint Thomas More Press, 1993)

Robert Ellsberg, editor, Dorothy Day: Selected Writings (Maryknoll, NY: Orbis, 1992)

Robert Ellsberg, editor, The Duty of Delight: The Diaries of Dorothy Day (Marquette University Press, 2007)

Robert Ellsberg, editor, All the Way to Heaven: The Selected Letters of Dorothy Day (Marquette University Press, 2010)

Jim Forest, All Is Grace: a biography of Dorothy Day (Maryknoll, NY: Orbis, 2011)

William Miller, Dorothy Day: A Biography (New York: Harper & Row, 1982)


THE MISSION OF SAINT BENEDICT by Blessed John Henry Newman



1. AS the physical universe is sustained and carried on in dependence on certain centres of power and laws of operation, so the course of the social and political world, and of that great religious organization called the Catholic Church, is found to proceed for the most part from the presence or action of definite persons, places, events, and institutions, as the visible cause of the whole. There has been but one Judæa, one Greece, one Rome; one Homer, one Cicero; one Cæsar, one Constantine, one Charlemagne. And so, as regards Revelation, there has been one St. John the Divine, one Doctor of the Nations. Dogma runs along the line of Athanasius, Augustine, Thomas. The conversion of the heathen is ascribed, after the Apostles, to champions of the truth so few, that we may almost count them, such as Martin, Patrick, Augustine, Boniface. Then there is St. Antony, the father of monachism; St. Jerome, the interpreter of Scripture; St. Chrysostom, the great preacher.

Education follows the same law: it has its history in Christianity, and its doctors or masters in that history. It has had three periods:—the ancient, the medieval, and the modern; and there are three Religious Orders in those periods respectively, which succeed, one the other, on its public stage, and represent the teaching {366} given by the Catholic Church during the time of their ascendancy. The first period is that long series of centuries, during which society was breaking or had broken up, and then slowly attempted its own re-construction; the second may be called the period of re-construction; and the third dates from the Reformation, when that peculiar movement of mind commenced, the issue of which is still to come. Now, St. Benedict has had the training of the ancient intellect, St. Dominic of the medieval; and St. Ignatius of the modern. And in saying this, I am in no degree disrespectful to the Augustinians, Carmelites, Franciscans, and other great religious families, which might be named, or to the holy Patriarchs who founded them; for I am not reviewing the whole history of Christianity, but selecting a particular aspect of it.

Perhaps as much as this will be granted to me without great hesitation. Next, I proceed to contrast these three great masters of Christian teaching with each other. To St. Benedict, then, who may fairly be taken to represent the various families of monks before his time and those which sprang from him (for they are all pretty much of one school), to this great Saint let me assign, for his discriminating badge, the element of Poetry; to St. Dominic, the Scientific element; and to St. Ignatius, the Practical.

These characteristics, which belong respectively to the schools of the three great Teachers, grow out of the circumstances under which they respectively entered upon their work. Benedict, entrusted with his mission almost as a boy, infused into it the romance and simplicity of boyhood. Dominic, a man of forty-five, a graduate in theology, a priest and a Canon, brought with him into religion that maturity and completeness of learning which {367} he had acquired in the schools. Ignatius, a man of the world before his conversion, transmitted as a legacy to his disciples that knowledge of mankind which cannot be learned in cloisters. And thus the three several Orders were (so to say), the births of Poetry, of Science, and Practical Sense.

And here another coincidence suggests itself. I have been giving these three attributes to the three Patriarchs whom I have specified, severally, from a bonâ-fide regard to their history, and without at all having any theory of philosophy in my eye. But after having so described them, it certainly did strike me that I had unintentionally been illustrating a somewhat popular notion of the day, the like of which is attributed to authors with whom I have as little sympathy as with any persons who can be named. According to these speculators, the life, whether of a race or of an individual of the great human family, is divided into three stages, each of which has its own ruling principle and characteristic. The youth makes his start in life, with "hope at the prow, and fancy at the helm;" he has nothing else but these to impel or direct him; he has not lived long enough to exercise his reason, or to gather in a store of facts; and, because he cannot do otherwise, he dwells in a world which he has created. He begins with illusions. Next, when at length he looks about for some surer footing than imagination gives him, he may have recourse to reason, or he may have recourse to facts; now facts are external to him, but his reason is his own: of the two, then, it is easier for him to exercise his reason than to ascertain facts. Accordingly, his first mental revolution, when he discards the life of aspiration and affection which has disappointed him, and the dreams of which he has been the sport and victim, is to embrace a life of {368} logic: this, then, is his second stage,—the metaphysical. He acts now on a plan, thinks by system, is cautious about his middle terms, and trusts nothing but what takes a scientific form. His third stage is when he has made full trial of life; when he has found his theories break down under the weight of facts, and experience falsify his most promising calculations. Then the old man recognizes at length, that what he can taste, touch, and handle, is trustworthy, and nothing beyond it. Thus he runs through his three periods of Imagination, Reason, and Sense; and then he comes to an end, and is not;—a most impotent and melancholy conclusion.

Undoubtedly a Catholic has no sympathy in so heartless a view of life, and yet it seems to square with what I have been saying of the three great Patriarchs of Christian teaching. And certainly there is a truth in it, which gives it its plausibility. However, I am not concerned here to do more than to put my finger on the point at which I should diverge from it, both in what I have been saying and what I must say concerning them. It is true then, that history, as viewed in these three Saints, is, somewhat after the manner of the theory I have mentioned, a progress from poetry through science to practical sense or prudence; but then this important proviso has to be borne in mind at the same time, that what the Catholic Church once has had, she never has lost. She has never wept over, or been angry with, time gone and over. Instead of passing from one stage of life to another, she has carried her youth and middle age along with her, on to her latest time. She has not changed possessions, but accumulated them, and has brought out of her treasure-house, according to the occasion, things new and old. She did not lose Benedict by finding Dominic; and she has still both Benedict and Dominic at home, though she {369} has become the mother of Ignatius. Imagination, Science, Prudence, all are good, and she has them all. Things incompatible in nature, cöexist in her; her prose is poetical on the one hand, and philosophical on the other.

Coming now to the historical proof of the contrast I have been instituting, I am sanguine in thinking that one branch of it is already allowed by the consent of the world, and is undeniable. By common consent, the palm of religious Prudence, in the Aristotelic sense of that comprehensive word, belongs to the School of Religion of which St. Ignatius is the Founder. That great Society is the classical seat and fountain (that is, in religious thought and the conduct of life, for of ecclesiastical politics I speak not), the school and pattern of discretion, practical sense, and wise government. Sublimer conceptions or more profound speculations may have been created or elaborated elsewhere; but, whether we consider the illustrious Body in its own constitution, or in its rules for instruction and direction, we see that it is its very genius to prefer this most excellent prudence to every other gift, and to think little both of poetry and of science, unless they happen to be useful. It is true that, in the long catalogue of its members, there are to be found the names of the most consummate theologians, and of scholars the most elegant and accomplished; but we are speaking here, not of individuals, but of the body itself. It is plain that the body is not over-jealous about its theological traditions, or it certainly would not suffer Suarez to controvert with Molina, Viva with Vasquez, Passaglia with Petavius, and Faure with Suarez, de Lugo, and Valentia. In this intellectual freedom its members justly glory; inasmuch as they have set their affections, not on the opinions of the Schools, but on the souls of men. And it {370} is the same charitable motive which makes them give up the poetry of life, the poetry of ceremonies,—of the cowl, the cloister, and the choir,—content with the most prosaic architecture, if it be but convenient, and the most prosaic neighbourhood, if it be but populous. I need not then dwell longer on this wonderful Religion, but may confine the remarks which are to follow to the two Religions which historically preceded it—the Benedictine and the Dominican [Note 1].

One preliminary more, suggested by a purely fanciful analogy:—As there are three great Patriarchs on the high road and public thoroughfare of Christian Education, so there were three chief Patriarchs in the first age of the chosen people. Putting aside Noe and Melchisedec, and Joseph and his brethren, we recognize three venerable fathers,—Abraham, Isaac, and Jacob, and what are their characteristics? Abraham, the father of many nations; Isaac, the intellectual, living in solitary simplicity, and in loving contemplation; and Jacob, the persecuted and helpless, visited by marvellous providences, driven from place to place, set down and taken up again, ill-treated by those who were his debtors, suspected because of his sagacity, and betrayed by his eager faith, yet carried on and triumphing amid all troubles by means of his most faithful and powerful guardian-archangel.

2.

St. Benedict, then, like the great Hebrew Patriarch, was the "Father of many nations." He has been styled "the Patriarch of the West," a title which there are many reasons for ascribing to him. Not only was he the first to establish a perpetual Order of Regulars in {371} Western Christendom; not only, as coming first, has he had an ampler course of centuries for the multiplication of his children; but his Rule, as that of St. Basil in the East, is the normal rule of the first age of the Church, and was in time generally received even in communities which in no sense owed their origin to him. Moreover, out of his Order rose, in process of time, various new monastic families, which have established themselves as independent institutions, and are able in their turn to boast of the number of their houses, and the sanctity and historical celebrity of their members. He is the representative of Latin monachism for the long extent of six centuries, while monachism was one; and even when at length varieties arose, and distinct titles were given to them, the change grew out of him;—not the act of strangers who were his rivals, but of his own children, who did but make a new beginning in all devotion and loyalty to him. He died in the early half of the sixth century; at the beginning of the tenth rose from among his French monasteries the famous Congregation of Cluni, illustrated by St. Majolus, St. Odilo, Peter the Venerable, and other considerable personages, among whom is Hildebrand, afterwards Pope Gregory the Seventh. Then came, in long succession, the Orders or Congregations of Camaldoli under St. Romuald, of Vallombrosa, of Citeaux, to which St. Bernard has given his name, of Monte Vergine, of Fontvrault; those of England, Spain, and Flanders; the Silvestrines, the Celestines, the Olivetans, the Humiliati, besides a multitude of institutes for women, as the Gilbertines and the Oblates of St. Frances, and then at length, to mention no others, the Congregation of St. Maur in modern times, so well known for its biblical, patristical, and historical works, and for its learned members, Montfaucon, {372} Mabillon, and their companions. The panegyrists of this illustrious Order are accustomed to claim for it in all its branches as many as 37,000 houses, and, besides, 30 Popes, 200 Cardinals, 4 Emperors, 46 Kings, 51 Queens, 1,406 Princes, 1,600 Archbishops, 600 Bishops, 2,400 Nobles, and 15,000 Abbots and learned men [Note 2].

Nor are the religious bodies which sprang from St. Benedict the full measure of what he has accomplished,—as has been already observed. His Rule gradually made its way into those various monasteries which were of an earlier or of an independent foundation. It first coalesced with, and then supplanted, the Irish Rule of St. Columban in France, and the still older institutes which had been brought from the East by St. Athanasius, St. Eusebius, and St. Martin. At the beginning of the ninth century it was formally adopted throughout the dominions of Charlemagne. Pure, or with some admixture, it was brought by St. Augustine to England; and that admixture, if it existed, was gradually eliminated by St. Wilfrid, St. Dunstan, and Lanfranc, till at length it was received, with the name and obedience of St. Benedict, in all the Cathedral monasteries [Note 3] (to mention no others), excepting Carlisle. Nor did it cost such regular bodies any very great effort to make the change, even when historically most separate from St. Benedict; for the Saint had taken up for the most part what he found, and his Rule was but the expression of the genius of monachism in those first times of the Church, with a more exact adaptation to their needs than could elsewhere be met with. {373}

So uniform indeed had been the monastic idea before his time, and so little stress had been laid by individual communities on their respective peculiarities, that religious men passed at pleasure from one body to another [Note 4]. St. Benedict provides in his Rule for the case of strangers coming to one of his houses, and wishing to remain there. If such a one came from any monastery with which the monks had existing relations, then he was not to be received without letters from his Abbot; but, in the instance of "a foreign monk from distant parts," who wished to dwell with them as a guest, and was content with their ways, and conformed himself to them, and was not troublesome, "should he in the event wish to stay for good," says St. Benedict, "let him not be refused; for there has been room to make trial of him, during the time that hospitality has been shown to him: nay, let him even be invited to stay, that others may gain a lesson from his example; for in every place we are servants of one Lord and soldiers of one King." [Note 5]

3.

The unity of idea, which, as these words imply, is to be found in all monks in every part of Christendom, may be described as a unity of object, of state, and of occupation. Monachism was one and the same everywhere, because it was a reaction from that secular life, which has everywhere the same structure and the same characteristics. And, since that secular life contained in it many objects, many states, and many occupations, here was a special reason, as a matter of principle, why the reaction from it should bear the badge of unity, and {374} should be in outward appearance one and the same everywhere. Moreover, since that same secular life was, when monachism arose, more than ordinarily marked by variety, perturbation and confusion, it seemed on that very account to justify emphatically a rising and revolt against itself, and a recurrence to some state which, unlike itself, was constant and unalterable. It was indeed an old, decayed, and moribund world, into which Christianity had been cast. The social fabric was overgrown with the corruptions of a thousand years, and was held together, not so much by any common principle, as by the strength of possession and the tenacity of custom. It was too large for public spirit, and too artificial for patriotism, and its many religions did but foster in the popular mind division and scepticism. Want of mutual confidence would lead to despondency, inactivity, and selfishness. Society was in the slow fever of consumption, which made it restless in proportion as it was feeble. It was powerful, however, to seduce and deprave; nor was there any locus standi from which to combat its evils; and the only way of getting on with it was to abandon principle and duty, to take things as they came, and to do as the world did. Worse than all, this encompassing, entangling system of things, was, at the time we speak of, the seat and instrument of a paganism, and then of heresies, not simply contrary, but bitterly hostile, to the Christian profession. Serious men not only had a call, but every inducement which love of life and freedom could supply, to escape from its presence and its sway.

Their one idea then, their one purpose, was to be quit of it; too long had it enthralled them. It was not a question of this or that vocation, of the better deed, of the higher state, but of life and death. In later times {375} a variety of holy objects might present themselves for devotion to choose from, such as the care of the poor, or of the sick, or of the young, the redemption of captives, or the conversion of the barbarians; but early monachism was flight from the world, and nothing else. The troubled, jaded, weary heart, the stricken, laden conscience, sought a life free from corruption in its daily work, free from distraction in its daily worship; and it sought employments as contrary as possible to the world's employments,—employments, the end of which would be in themselves, in which each day, each hour, would have its own completeness;—no elaborate undertakings, no difficult aims, no anxious ventures, no uncertainties to make the heart beat, or the temples throb, no painful combination of efforts, no extended plan of operations, no multiplicity of details, no deep calculations, no sustained machinations, no suspense, no vicissitudes, no moments of crisis or catastrophe;—nor again any subtle investigations, nor perplexities of proof, nor conflicts of rival intellects, to agitate, harass, depress, stimulate, weary, or intoxicate the soul.

Hitherto I have been using negatives to describe what the primitive monk was seeking; in truth monachism was, as regards the secular life and all that it implies, emphatically a negation, or, to use another word, a mortification; a mortification of sense, and a mortification of reason. Here a word of explanation is necessary. The monks were too good Catholics to deny that reason was a divine gift, and had too much common sense to think to do without it. What they denied themselves was the various and manifold exercises of the reason; and on this account, because such exercises were excitements. When the reason is cultivated, it at once begins to combine, to centralize, to look forward, to look back, {376} to view things as a whole, whether for speculation or for action; it practises synthesis and analysis, it discovers, it invents. To these exercises of the intellect is opposed simplicity, which is the state of mind which does not combine, does not deal with premisses and conclusions, does not recognize means and their end, but lets each work, each place, each occurrence stand by itself,—which acts towards each as it comes before it, without a thought of anything else. This simplicity is the temper of children, and it is the temper of monks. This was their mortification of the intellect; every man who lives, must live by reason, as every one must live by sense; but, as it is possible to be content with the bare necessities of animal life, so is it possible to confine ourselves to the bare ordinary use of reason, without caring to improve it or make the most of it. These monks held both sense and reason to be the gifts of heaven, but they used each of them as little as they could help, reserving their full time and their whole selves for devotion;—for, if reason is better than sense, so devotion they thought to be better than either; and, as even a heathen might deny himself the innocent indulgences of sense in order to give his time to the cultivation of the reason, so did the monks give up reason, as well as sense, that they might consecrate themselves to divine meditation.

Now, then, we are able to understand how it was that the monks had a unity, and in what it consisted. It was a unity, I have said, of object, of state, and of occupation. Their object was rest and peace; their state was retirement; their occupation was some work that was simple, as opposed to intellectual, viz., prayer, fasting, meditation, study, transcription, manual labour, and other unexciting, soothing employments. Such was their institution all over the world; they had eschewed {377} the busy mart, the craft of gain, the money-changer's bench, and the merchant's cargo. They had turned their backs upon the wrangling forum, the political assembly, and the pantechnicon of trades. They had had their last dealings with architect and habit-maker, with butcher and cook; all they wanted, all they desired, was the sweet soothing presence of earth, sky, and sea, the hospitable cave, the bright running stream, the easy gifts which mother earth, "justissima tellus," yields on very little persuasion. "The monastic institute," says the biographer of St. Maurus, "demands Summa Quies, the most perfect quietness;" [Note 6] and where was quietness to be found, if not in reverting to the original condition of man, as far as the changed circumstances of our race admitted; in having no wants, of which the supply was not close at hand; in the "nil admirari;" in having neither hope nor fear of anything below; in daily prayer, daily bread, and daily work, one day being just like another, except that it was one step nearer than the day just gone to that great Day, which would swallow up all days, the day of everlasting rest.

4.

However, I have come into collision with a great authority, M. Guizot, and I must stop the course of my argument to make my ground good against him. M. Guizot, then, makes a distinction between monachism in its birth-place, in Egypt and Syria, and that Western institute, of which I have made St. Benedict the representative. He allows that the Orientals mortified the intellect, but he considers that Latin monachism was the seat of considerable mental activity. "The desire for retirement," he says, "for contemplation, for a marked {378} rupture with civilized society, was the source and fundamental trait of the Eastern monks: in the West, on the contrary, and especially in Southern Gaul, where, at the commencement of the fifth century, the principal monasteries were founded, it was in order to live in common, with a view to conversation as well as to religious edification, that the first monks met. The monasteries of Lerins, of St. Victor, and many others, were especially great schools of theology, the focus of intellectual movement. It was by no means with solitude or with mortification, but with discussion and activity, that they there concerned themselves." [Note 7] Great deference is due to an author so learned, so philosophical, so honestly desirous to set out Christianity to the best advantage; yet, I am at a loss to understand what has led him to make such a distinction between the East and West, and to assign to the Western monks an activity of intellect, and to the Eastern a love of retirement.

It is quite true that instances are sometimes to be found of monasteries in the West distinguished by much intellectual activity, but more, and more striking, instances are to be found of a like phenomenon in the East. If, then, such particular instances are to be taken as fair specimens of the state of Western monachism, they are equally fair specimens of the state of Eastern also; and the Eastern monks will be proved more intellectual than the Western, by virtue of that greater interest in doctrine and in controversy which given individuals or communities among them have exhibited. A very cursory reference to ecclesiastical history will be sufficient to show us that the fact is as I have stated it. The theological sensitiveness of the monks of Marseilles, Lerins, or Adrumetum, it seems, is to be a proof {379} of the intellectualism generally of the West: then, why is not the greater sensitiveness of the Scythian monks at Constantinople, and of their opponents, the Acœmetæ, an evidence in favour of the East? These two bodies of Religious actually came all the way from Constantinople to Rome to denounce one another, besieging, as it were, the Holy See, and the former of them actually attempting to raise the Roman populace against the Pope, in behalf of its own theological tenet. Does not this show activity of mind? I venture to say that, for one intellectual monk in the West, a dozen might be produced in the East. The very reproach, thrown out by secular historians against Greeks in general, of over-subtlety of intellect, applies in particular, if to any men, to certain classes or certain communities of Eastern monks. These were sometimes orthodox, quite as often heretical, but inexhaustible in their argumentative resources, whether the one or the other. If Pelagius be a monk in the West, on the other hand, Nestorius and Eutyches, both heresiarchs, are both monks in the East; and Eutyches, at the time of his heresy, was an old monk into the bargain, who had been thirty years abbot of a convent, and whom age, if not sanctity, might have saved from this abnormal use of his reason. His partizans were principally monks of Egypt; and they, coming up in force to the pseudo-synod of Ephesus, in aid of a theological thesis, kicked to death the patriarch of Constantinople, and put to flight the Legate of the Pope, all in consequence of their intellectual susceptibilities. A century earlier, Arius, on starting, carried away into his heresy as many as seven hundred nuns [Note 8]; what have the Western convents to show, in the way of controversial activity, comparable with a fact like this? I do {380} not insist on the zealous and influential orthodoxy of the monks of Egypt, Syria, and Asia Minor in the fourth century, because it was probably nothing else but an honourable adhesion to the faith of the Church, without any serious exercise of mind; but turn to the great writers of Eastern Christendom, and consider how many of them figure at first sight as monks;—Chrysostom, Basil, Gregory Nazianzen, Epiphanius, Ephrem, Amphilochius, Isidore of Pelusium, Theodore, Theodoret, perhaps Athanasius. Among the Latin writers no great names occur to me but those of Jerome and Pope Gregory; I may add Paulinus, Sulpicius, Vincent, and Cassian, but Jerome is the only learned writer among them. I have a difficulty, then, even in comprehending, not to speak of admitting, M. Guizot's assertion, a writer who does not commonly speak without a meaning or a reason.

But, after all, however the balance of intellectualism may lie between certain convents or individuals in the East and the West, such particular instances of mental activity are nothing to the purpose, when taken to measure the state of the great body of the monks; certainly not in the West, with which in this paper I am exclusively concerned. In taking an estimate of the Benedictines, we need not trouble ourselves about the state of monachism in Egypt, Syria, Asia Minor, and Constantinople, as it existed after the fourth century, when the true monastic tradition was passing from the East to the West. In the fourth century, the Eastern Monks simply follow the defined and promulgated doctrine of the Church, and in following it are guilty of no exercise of reason; their intellectualism proper, which is foreign to the genius of their institute, begins with the fifth. Taking, then, the great tradition of St. Antony, St. Pachomius, and St. Basil in the East, and then tracing {381} it into the West by the hands of St. Athanasius, St. Martin, and their contemporaries, we shall find no historical facts but what admit of a fair explanation, consistent with the views which we have laid down above about monastic simplicity, bearing in mind always, what holds in all matters of fact, that there never was a rule without its exceptions.

5.

Every rule has its exceptions; but, further than this, when exceptions occur, they are commonly likely to be great ones. This is no paradox; illustrations of it are to be found everywhere. For instance, we may conceive a climate very fatal to children, and yet those who survive growing up to be strong men; and for a plain reason, because those alone could have passed the ordeal who had robust constitutions. Thus the Romans, so jealous of their freedom, when they resolved on the appointment of a supreme ruler for an occasion, did not do the thing by halves, but made him a Dictator. In like manner, a mere trifling occurrence, or an ordinary inward impulse, would be powerless to snap the bond which keeps the monk fast to his cell, his oratory, and his garden. Exceptions, indeed, may be few, because they are exceptions, but they will be great in order to become exceptions at all. It must be a serious emergence, a particular inspiration, a sovereign command, which brings the monk into political life; and he will be sure to make a great figure in it, else why should he have been torn from his cloister at all? This will account for the career of St. Gregory the Seventh or of St. Dunstan, of St. Bernard or of Abbot Suger, as far as it was political: the work they had to do was such as none could have done but a monk with his superhuman single-mindedness {382} and his pertinacity of purpose. Again, in the case of St. Boniface, the Apostle of Germany, and in that of others of the missionaries of his age, it seems to have been a particular inspiration which carried them abroad; and it is observable after all how soon most of them settled down into the mixed character of agriculturists and pastors in their new country, and resumed the tranquil life to which they had originally devoted themselves. As to the early Greek Fathers, some of those whom we have instanced above are only primâ facie exceptions, as Chrysostom, who, though he lived with the monks most austerely for as many as six years, can hardly be said to have taken on himself the responsibilities of their condition, or to have simply abandoned the world. Others of them, as Basil, were scholars, philosophers, men of the world, before they were monks, and could not put off their cultivation of mind or their learning with their secular dress; and these would be the very men, in an age when such talents were scarce, who would be taken out of their retirement by superior authority, and who therefore cannot fairly be quoted as ordinary specimens of the monastic life.

Exceptio probat regulam: let us see what two Doctors of the Church, one Greek, one Latin, both rulers, both monks, say concerning the state, which they at one time enjoyed, and afterwards lost. "You tell me," says St. Basil, writing to a friend from his solitude, "that it was little for me to describe the place of my retirement, unless I mentioned also my habits and my mode of life; yet really I am ashamed to tell you how I pass night and day in this lonely nook. I am like one who is angry with the size of his vessel, as tossing overmuch, and leaves it for the boat, and is seasick and miserable still. However, what I propose to do is as follows, with the hope {383} of tracing His steps who has said, 'If any one will come after Me, let him deny himself.' We must strive after a quiet mind. As well might the eye ascertain an object which is before it, while it roves up and down without looking steadily at it, as a mind, distracted with a thousand worldly cares, be able clearly to apprehend the truth. One who is not yoked in matrimony is harassed by rebellious impulses and hopeless attachments; he who is married is involved in his own tumult of cares: is he without children? he covets them; has he children? he has anxieties about their education. Then there is solicitude about his wife, care of his house, oversight of his servants, misfortunes in trade, differences with his neighbours, lawsuits, the merchant's risks, the farmer's toil. Each day, as it comes, darkens the soul in its own way; and night after night takes up the day's anxieties, and cheats us with corresponding dreams. Now, the only way of escaping all this is separation from the whole world, so as to live without city, home, goods, society, possessions, means of life, business, engagements, secular learning, that the heart may be prepared as wax for the impress of divine teaching. Solitude is of the greatest use for this purpose, as it stills our passions, and enables reason to extirpate them. Let then a place be found such as mine, separate from intercourse with men, that the tenor of our exercises be not interrupted from without. Pious exercises nourish the soul with divine thoughts. Soothing hymns compose the mind to a cheerful and calm state. Quiet, then, as I have said, is the first step in our sanctification; the tongue purified from the gossip of the world, the eyes unexcited by fair colour or comely shape, the ear secured from the relaxation of voluptuous songs, and that especial mischief, light jesting. Thus the mind, rescued from dissipation from {384} without, and sensible allurements, falls back upon itself, and thence ascends to the contemplation of God." [Note 9] It is quite clear that at least St. Basil took the same view of the monastic state as I have done.

So much for the East in the fourth century; now for the West in the seventh. "One day," says St. Gregory, after he had been constrained, against his own wish, to leave his cloister for the government of the Universal Church, "one day, when I was oppressed with the excessive trouble of secular affairs, I sought a retired place, friendly to grief, where whatever displeased me in my occupations might show itself, and all that was wont to inflict pain might be seen at one view." While he was in this retreat, his "most dear son, Peter," with whom, ever since the latter was a youth, he had been intimate, surprised him, and he opened his grief to him. "My sad mind," he said, "labouring under the soreness of its engagements, remembers how it went with me formerly in this monastery, how all perishable things were beneath it, how it rose above all that was transitory, and, though still in the flesh, went out in contemplation beyond that prison, so that it even loved death, which is commonly thought a punishment, as the gate of life and the reward of labour. But now, in consequence of the pastoral charge, it undergoes the busy work of secular men, and for that fair beauty of its quiet, is dishonoured with the dust of the earth. And often dissipating itself in outward things, to serve the many, even when it seeks what is inward, it comes home indeed, but is no longer what it used to be." [Note 10] Here is the very same view of the monastic state at Rome which St. Basil had in Pontus, viz., retirement and repose. There have been great Religious Orders since, whose atmosphere has been conflict, {385} and who have thriven in smiting or in being smitten. It has been their high calling; it has been their peculiar meritorious service; but, as for the Benedictine, the very air he breathes is peace.

6.

I have now said enough both to explain and to vindicate the biographer of St. Maurus, when he says that the object, and life, and reward of the ancient monachism was "summa quies,"—the absence of all excitement, sensible and intellectual, and the vision of Eternity. And therefore have I called the monastic state the most poetical of religious disciplines. It was a return to that primitive age of the world, of which poets have so often sung, the simple life of Arcadia or the reign of Saturn, when fraud and violence were unknown. It was a bringing back of those real, not fabulous, scenes of innocence and miracle, when Adam delved, or Abel kept sheep, or Noe planted the vine, and Angels visited them. It was a fulfilment in the letter, of the glowing imagery of prophets, about the evangelical period. Nature for art, the wide earth and the majestic heavens for the crowded city, the subdued and docile beasts of the field for the wild passions and rivalries of social life, tranquillity for ambition and care, divine meditation for the exploits of the intellect, the Creator for the creature, such was the normal condition of the monk. He had tried the world, and found its hollowness; or he had eluded its fellowship, before it had solicited him;—and so St. Antony fled to the desert, and St. Hilarion sought the sea shore, and St. Basil ascended the mountain ravine, and St. Benedict took refuge in his cave, and St. Giles buried himself in the forest, and St. Martin chose the broad river, in order that the world might be shut out {386} of view, and the soul might be at rest. And such a rest of intellect and of passion as this is full of the elements of the poetical.

I have no intention of committing myself here to a definition of poetry; I may be thought wrong in the use of the term; but, if I explain what I mean by it, no harm is done, whatever be my inaccuracy, and each reader may substitute for it some word he likes better. Poetry, then, I conceive, whatever be its metaphysical essence, or however various may be its kinds, whether it more properly belongs to action or to suffering, nay, whether it is more at home with society or with nature, whether its spirit is seen to best advantage in Homer or in Virgil, at any rate, is always the antagonist to science. As science makes progress in any subject-matter, poetry recedes from it. The two cannot stand together; they belong respectively to two modes of viewing things, which are contradictory of each other. Reason investigates, analyzes, numbers, weighs, measures, ascertains, locates, the objects of its contemplation, and thus gains a scientific knowledge of them. Science results in system, which is complex unity; poetry delights in the indefinite and various as contrasted with unity, and in the simple as contrasted with system. The aim of science is to get a hold of things, to grasp them, to handle them, to comprehend them; that is (to use the familiar term), to master them, or to be superior to them. Its success lies in being able to draw a line round them, and to tell where each of them is to be found within that circumference, and how each lies relatively to all the rest. Its mission is to destroy ignorance, doubt, surmise, suspense, illusions, fears, deceits, according to the "Felix qui potuit rerum cognoscere causas" of the Poet, whose whole passage, by the way, may be taken as drawing {387} out the contrast between the poetical and the scientific [Note 11]. But as to the poetical, very different is the frame of mind which is necessary for its perception. It demands, as its primary condition, that we should not put ourselves above the objects in which it resides, but at their feet; that we should feel them to be above and beyond us, that we should look up to them, and that, instead of fancying that we can comprehend them, we should take for granted that we are surrounded and comprehended by them ourselves. It implies that we understand them to be vast, immeasurable, impenetrable, inscrutable, mysterious; so that at best we are only forming conjectures about them, not conclusions, for the phenomena which they present admit of many explanations, and we cannot know the true one. Poetry does not address the reason, but the imagination and affections; it leads to admiration, enthusiasm, devotion, love. The vague, the uncertain, the irregular, the sudden, are among its attributes or sources. Hence it is that a child's mind is so full of poetry, because he knows so little; and an old man of the world so devoid of poetry, because his experience of facts is so wide. Hence it is that nature is commonly more poetical than art, in spite of Lord Byron, because it is less comprehensible and less patient of definitions; history more poetical than philosophy; the savage than the citizen; the knight-errant than the brigadier-general; the winding bridle-path than the {388} straight railroad; the sailing vessel than the steamer; the ruin than the spruce suburban box; the Turkish robe or Spanish doublet than the French dress coat. I have now said far more than enough to make it clear what I mean by that element in the old monastic life, to which I have given the name of the Poetical.

Now, in many ways the family of St. Benedict answers to this description, as we shall see if we look into its history. Its spirit indeed is ever one, but not its outward circumstances. It is not an Order proceeding from one mind at a particular date, and appearing all at once in its full perfection, and in its extreme development, and in form one and the same everywhere and from first to last, as is the case with other great religious institutions; but it is an organization, diverse, complex, and irregular, and variously ramified, rich rather than symmetrical, with many origins and centres and new beginnings and the action of local influences, like some great natural growth; with tokens, on the face of it, of its being a divine work, not the mere creation of human genius. Instead of progressing on plan and system and from the will of a superior, it has shot forth and run out as if spontaneously, and has shaped itself according to events, from an irrepressible fulness of life within, and from the energetic self-action of its parts, like those symbolical creatures in the prophet's vision, which "went every one of them straight forward, whither the impulse of the spirit was to go." It has been poured out over the earth, rather than been sent, with a silent mysterious operation, while men slept, and through the romantic adventures of individuals, which are well nigh without record; and thus it has come down to us, not risen up among us, and is found rather than established. Its separate and scattered monasteries occupy the land, {389} each in its place, with a majesty parallel, but superior, to that of old aristocratic houses. Their known antiquity, their unknown origin, their long eventful history, their connection with Saints and Doctors when on earth, the legends which hang about them, their rival ancestral honours, their extended sway perhaps over other religious houses, their hold upon the associations of the neighbourhood, their traditional friendships and compacts with other great landlords, the benefits they have conferred, the sanctity which they breathe,—these and the like attributes make them objects, at once of awe and of affection.

7.

Such is the great Abbey of Bobbio, in the Apennines, where St. Columban came to die, having issued with his twelve monks from his convent in Benchor, county Down, and having spent his life in preaching godliness and planting monasteries in half-heathen France and Burgundy. Such St. Gall's, on the lake of Constance, so called from another Irishman, one of St. Columban's companions, who remained in Switzerland, when his master went on into Italy. Such the Abbey of Fulda, where lies St. Boniface, who, burning with zeal for the conversion of the Germans, attempted them a first time and failed, and then a second time and succeeded, and at length crowned the missionary labours of forty-five years with martyrdom. Such Monte Cassino, the metropolis of the Benedictine name, where the Saint broke the idol, and cut down the grove, of Apollo. Ancient houses such as these subdue the mind by the mingled grandeur and sweetness of their presence. They stand in history with an accumulated interest upon them, which belongs to no other monuments of {390} the past. Whatever there is of venerable authority in other foundations, in Bishops' sees, in Cathedrals, in Colleges, respectively, is found in combination in them. Each gate and cloister has had its own story, and time has engraven upon their walls the chronicle of its revolutions. And, even when at length rudely destroyed, or crumbled into dust, they live in history and antiquarian works, in the pictures and relics which remain of them, and in the traditions of their place.

In the early part of last century the Maurist Fathers, with a view of collecting materials for the celebrated works which they had then on hand, sent two of their number on a tour through France and the adjacent provinces. Among other districts the travellers passed through the forest of Ardennes, which has been made classical by the prose of Cæsar, and the poetry of Shakespeare. There they found the great Benedictine Convent of St. Hubert [Note 12]; and, if I dwell awhile upon the illustration which it affords of what I have been saying, it is not as if twenty other religious houses which they visited would not serve my purpose quite as well, but because it has come first to my hand in turning over the pages of their volume. At that time the venerable abbey in question had upon it the weight of a thousand years, and was eminent above others in the country in wealth, in privileges, in name, and, not the least recommendation, in the sanctity of its members. The lands on which it was situated were its freehold, and their range included sixteen villages. The old chronicle informs us that, about the middle of the seventh century, {391} St. Sigibert, the Merovingian, pitched upon Ardennes and its neighbourhood for the establishment of as many as twelve monasteries, with the hope of thereby obtaining from heaven an heir to his crown. Dying prematurely, he but partially fulfilled his pious intention, which was taken up by Pepin, sixty years afterwards, at the instance of his chaplain, St. Beregise; so far, at least, as to make a commencement of the abbey of which we are speaking. Beregise had been a monk of the Benedictine Abbey of St. Tron, and he chose for the site of the new foundation a spot in the midst of the forest, marked by the ruins of a temple dedicated to the pagan Diana, the goddess of the chase. The holy man exorcised the place with the sign of the Cross; and, becoming abbot of the new house, filled it either with monks, or, as seems less likely, with secular canons. From that time to the summer day, when the two Maurists visited it, the sacred establishment, with various fortunes, had been in possession of the land.

On entering its precincts, they found it at once full and empty: empty of the monks, who were in the fields gathering in the harvest; full of pilgrims, who were wont to come day after day, in never-failing succession, to visit the tomb of St. Hubert. What a series of events has to be recorded to make this simple account intelligible! and how poetical is the picture which it sets before us, as well as those events themselves, which it presupposes, when they come to be detailed! Were it not that I should be swelling a passing illustration into a history, I might go on to tell how strict the observance of the monks had been for the last hundred years before the travellers arrived there, since Abbot Nicholas de Fanson had effected a reform on the pattern of the French Congregation of St. Vanne. I might relate {392} how, when a simple monk in the Abbey of St. Hubert, Nicholas had wished to change it for a stricter community, and how he got leave to go off to the Congregation just mentioned, and how then his old Abbot died suddenly, and how he himself to his surprise was elected in his place. And I might tell how, when his mitre was on his head, he set about reforming the house which he had been on the point of quitting, and how he introduced for that purpose two monks of St. Vanne; and how the Bishop of Liege, in whose diocese he was, set himself against his holy design, and how some of the old monks attempted to poison him; and how, though he carried it into effect, still he was not allowed to aggregate his Abbey to the Congregation whose reform he had adopted; but how his good example encouraged the neighbouring abbeys to commence a reform in themselves, which issued in an ecclesiastical union of the Flemish Houses.

All this, however, would not have been more than one passage, of course, in the adventures which had befallen the abbey and its abbots in the course of its history. It had had many seasons of decay before the time of Nicholas de Fanson, and many restorations, and from different quarters. None of them was so famous or important as the reform effected in the year 817, about a century after its original foundation, when the secular canons, who anyhow had got in, were put out, and the monks put in their place, at the instance of the then Bishop of Liege, who had a better spirit than his successor in the time of Nicholas. The new inmates were joined by some persons of noble birth from the Cathedral, and by their suggestion and influence the bold measure was taken of attempting to gain from Liege the body of the great St. Hubert, the Apostle of Ardennes. {393) Great, we may be sure, was the resistance of the city where he lay; but Abbot Alreus, the friend and fellow-workman of St. Benedict of Anian, the first Reformer of the Benedictine Order before the date of Cluni, went to the Bishop, and he went to the Archbishop of Cologne; and then both prelates went to the Emperor Louis le Debonnaire, the son of Charlemagne, whose favourite hunting ground the forest was; and he referred the matter to the great Council of Aix-la-Chapelle, whence a decision came in favour of the monks of Ardennes. So with great solemnity the sacred body was conveyed by water to its new destination; and there in the Treasury, in memorial of the happy event, the Maurist visitors saw the very chalice of gold, and the beautiful copy of the Gospels, ornamented with precious stones, given to the Abbey by Louis at the time. Doubtless it was the handiwork of the monks of some other Benedictine House, as must have been the famous Psalter, of which the visitors speak also, written in letters of gold, the gift of Louis's son, the Emperor Lothaire; and there he sits in the first page, with his crown on his head, his sceptre in one hand, his sheathed sword in the other, and something very like a fleur-de-lys buckling on his ermine robe at the shoulder:—which precious gift, that is, the Psalter with all its pictures, two centuries after came most unaccountably into the possession of the Lady Helvidia of Aspurg, who gave it to her young son Bruno, afterwards Pope Leo the Ninth, to learn the Psalms by; but, as the young Saint made no progress in his task, she came to the conclusion that she had no right to the book, and so she ended by making a pilgrimage to St. Hubert with Bruno, and, not only gave back the Psalter, but made the offering of a Sacramentary besides. {394}

But to return to the relics of the Saint; the sacred body was taken by water up the Maes. The coffin was of marble, and perhaps could have been taken no other way; but another reason, besides its weight, lay in the indignation of the citizens of Liege, who might have interfered with a land journey, and in fact did make several attempts, in the following years, to regain the body. In consequence, the good monks of Ardennes hid it within the walls of their monastery, confiding the secret of its whereabouts to only two of their community at a time; and they showed in the sacristy to the devout, instead, the Saint's ivory cross and his stole, the sole of his shoe and his comb, and Diana, Marchioness of Autrech, gave a golden box to hold the stole. This, however, was in after times; for they were very loth at first to let strangers within their cloisters at all; and in 838, when a long spell of rain was destroying the crops, and the people of the neighbourhood came in procession to the shrine to ask the intercession of the Saint, the cautious Abbot Sewold, availing himself of the Rule, would only admit priests, and them by threes and fours, with naked feet, and a few laymen with each of them. The supplicants were good men, however, and had no notion of playing any trick: they came in piety and devotion, and the rain ceased, and the country was the gainer by St. Hubert of Ardennes. And thenceforth others, besides the monks, became interested in his stay in the forest.

And now I have said something in explanation why the courtyard was full of pilgrims when the travellers came. St. Hubert had been an object of devotion for a particular benefit, perhaps ever since he came there, certainly as early as the eleventh century, for we then have historical notice of it. His preference of the forest to the city, which he had shown in his life-time before his {395} conversion, was illustrated by the particular grace or miraculous service, for which, more than for any other, he used his glorious intercession on high. He is famous for curing those who had suffered from the bite of wild animals, especially dogs of the chase, and a hospital was attached to the Abbey for their reception. The sacristan of the Church officiated in the cure; and with rites which never indeed failed, but which to some cautious persons seemed to savour of superstition. Certainly they were startling at first sight; accordingly a formal charge on that score was at one time brought against them before the Bishop of Liege, and a process followed. The Bishop, the University of Louvain, and its Faculty of Medicine, conducted the inquiry, which was given in favour of the Abbey, on the ground that what looked like a charm might be of the nature of a medical regimen.

However, though the sacristan was the medium of the cure, the general care of the patients was left to externs. The hospital was served by secular priests, since the monks heard no confessions save those of their own people. This rule they observed, in order to reserve themselves for the proper duties of a Benedictine,—the choir, study, manual labour, and transcription of books; and, while the Maurists were ocular witnesses of their agricultural toils, they saw the diligence of their penmanship in its results, for the MSS. of their Library were the choicest in the country. Among them, they tell us, were copies of St. Jerome's Bible, the Acts of the Councils, Bede's History, Gregory and Isidore, Origen and Augustine.

The Maurists report as favourably of the monastic buildings themselves as of the hospital and library. Those buildings were a chronicle of past times, and of the changes which had taken place in them. First there {396} were the poor huts of St. Beregise upon the half-cleared and still marshy ground of the forest; then came the building of a sufficient house, when St. Hubert was brought there; and centuries after that, St. Thierry, the intimate friend of the great Pope Hildebrand, had renewed it magnificently, at the time that he was Abbot. He was sadly treated in his lifetime by his monks, as Nicholas after him; but, after his death, they found out that he was a Saint, which they might have discovered before it; and they placed him in the crypt, and there he and another holy Abbot after him lay in peace, till the Calvinists broke into it in the sixteenth century, and burned both of them to ashes. There were marks too of the same fanatics on the pillars of the nave of the Church; which had been built by Abbot John de Wahart in the twelfth century, and then again from its foundations by Abbots Nicholas de Malaise and Romaclus, the friend of Blosius, four centuries later; and it was ornamented by Abbot Cyprian, who was called the friend of the poor; and doubtless the travellers admired the marble of the choir and sanctuary, and the silver candelabra of the altar given by the reigning Lord Abbot; and perhaps they heard him sing solemn Mass on the Assumption, as was usual with him on that feast, with his four secular chaplains, one to carry his Cross, another his mitre, a third his gremial, and a fourth his candle, and accompanied by the pealing organ and the many musical bells, which had been the gift of Abbot Balla about a hundred years earlier. Can we imagine a more graceful union of human with divine, of the sweet with the austere, of business and of calm, of splendour and of simplicity, than is displayed in a great religious house after this pattern, when unrelaxed in its observance, and pursuing the ends for which it was endowed? {397}

8.

The monks have been accused of choosing beautiful spots for their dwellings; as if this were a luxury in ascetics, and not rather the necessary alleviation of their asceticism. Even when their critics are kindest, they consider such sites as chosen by a sort of sentimental, ornamental indolence. "Beaulieu river," says Mr. Warner in his topography of Hampshire, and, because he writes far less ill-naturedly than the run of authors, I quote him, "Beaulieu river is stocked with plenty of fish, and boasts in particular of good oysters and fine plaice, and is fringed quite to the edge of the water with the most beautiful hanging woods. In the area enclosed are distinct traces of various fishponds, formed for the use of the convent. Some of them continue perfect to the present day, and abound with fish. A curious instance occurs also of monkish luxury, even in the article of water; to secure a fine spring those monastics have spared neither trouble nor expense. About half a mile to the south-east of the Abbey is a deep wood; and at a spot almost inaccessible is a cave formed of smooth stones. It has a very contracted entrance, but spreads gradually into a little apartment, of seven feet wide, ten deep, and about five high. This covers a copious and transparent spring of water, which, issuing from the mouth of the cave, is lost in a deep dell, and is there received, as I have been informed, by a chain of small stone pipes, which formerly, when perfect, conveyed it quite to the Abbey. It must be confessed the monks in general displayed an elegant taste in the choice of their situations. Beaulieu Abbey is a striking proof of this. Perhaps few spots in the kingdom could have been pitched upon better calculated for monastic seclusion {398} than this. The deep woods, with which it is almost environed, throw an air of gloom and solemnity over the scene, well suited to excite religious emotions; while the stream that glides by its side afforded to the recluse a striking emblem of human life: and at the same time that it soothed his mind by a gentle murmuring, led it to serious thought by its continual and irrevocable lesson." [Note 13]

The monks were not so soft as all this, after all; and if Mr. Warner had seen them, we may be sure he would have been astonished at the stern, as well as sweet simplicity which characterized them. They were not dreamy sentimentalists, to fall in love with melancholy winds and purling rills, and waterfalls and nodding groves; but their poetry was the poetry of hard work and hard fare, unselfish hearts and charitable hands. They could plough and reap, they could hedge and ditch, they could drain; they could lop, they could carpenter; they could thatch, they could make hurdles for their huts; they could make a road, they could divert or secure the streamlet's bed, they could bridge a torrent. Mr. Warner mentions one of their luxuries,—clear, wholesome water; it was an allowable one, especially as they obtained it by their own patient labour. If their grounds are picturesque, if their views are rich, they made them so, and had, we presume, a right to enjoy the work of their own hands. They found a swamp, a moor, a thicket, a rock, and they made an Eden in the wilderness. They destroyed snakes; they extirpated wild cats, wolves, boars, bears; they put to flight or they converted rovers, outlaws, robbers. The gloom of the forest departed, and the sun, for the first time since the Deluge {399} shone upon the moist ground. St. Benedict is the true man of Ross.

Who hung with woods yon mountain's sultry brow?
From the dry rock who made the waters flow?
Whose causeway parts the vale with shady rows?
Whose seats the weary traveller repose?
He feeds yon almshouse, neat, but void of state,
When Age and Want sit smiling at the gate;
Him portioned maids, apprenticed orphans blessed,
The young who labour, and the old who rest.

And candid writers, though not Catholics, allow it. Even English, and much more foreign historians and antiquarians, have arrived at a unanimous verdict here. "We owe the agricultural restoration of great part of Europe to the monks," says Mr. Hallam. "The monks were much the best husbandmen, and the only gardeners," says Forsyth. "None," says Wharton, "ever improved their lands and possessions more than the monks, by building, cultivating, and other methods." The cultivation of Church lands, as Sharon Turner infers from Doomsday Book, was superior to that held by other proprietors, for there was less wood upon them, less common pasture, and more abundant meadow. "Wherever they came," says Mr. Soame on Mosheim, "they converted the wilderness into a cultivated country; they pursued the breeding of cattle and agriculture, laboured with their own hands, drained morasses, and cleared away forests. By them Germany was rendered a fruitful country." M. Guizot speaks as strongly: "The Benedictine monks were the agriculturists of Europe; they cleared it on a large scale, associating agriculture with preaching." [Note 14] {400}

St. Benedict's direct object indeed in setting his monks to manual labour was neither social usefulness nor poetry, but penance; still his work was both the one and the other. The above-cited authors enlarge upon its use, and I in what I am writing may be allowed to dwell upon its poetry; we may contemplate both its utility to man and its service to God in the aspect of its poetry. How romantic then, as well as useful, how lively as well as serious, is their history, with its episodes of personal adventure and prowess, its pictures of squatter, hunter, farmer, civil engineer, and evangelist united in the same individual, with its supernatural colouring of heroic virtue and miracle! When St. Columban first came into Burgundy with his twelve young monks, he placed himself in a vast wilderness, and made them set about cultivating the soil. At first they all suffered from hunger, and were compelled to live on the barks of trees and wild herbs. On one occasion they were for five days in this condition. St. Gall, one of them, betook himself to a Swiss forest, fearful from the multitude of wild beasts; and then, choosing the neighbourhood of a mountain stream, he made a cross of twigs, and hung some relics on it, and laid the foundation of his celebrated abbey. St. Ronan came from Ireland to Cornwall, and chose a wood, full of wild beasts, for his hermitage, near the Lizard. The monks of St. Dubritius, the founder of the Welsh Schools, also sought the woods, and there they worked hard at manufactures, agriculture, and road making. St. Sequanus placed himself where "the trees almost touched the clouds." He and his companions, when they first explored it, asked themselves how they could penetrate into it, when they saw a winding footpath, so narrow and full of briars that it was with difficulty that one foot followed another. With much labour {401} and with torn clothes they succeeded in gaining its depths, and stooping their heads into the darkness at their feet, they perceived a cavern, shrouded by the thick interlacing branches of the trees, and blocked up with stones and underwood. "This," says the monastic account, "was the cavern of robbers, and the resort of evil spirits." Sequanus fell on his knees, prayed, made the sign of the Cross over the abyss, and built his cell there. Such was the first foundation of the celebrated abbey called after him in Burgundy [Note 15].

Sturm, the Bavarian convert of St. Boniface, was seized with a desire, as his master before him in his English monastery, of founding a religious house in the wilds of Pagan Germany; and setting out with two companions, he wandered for two days through the Buchonian forest, and saw nothing but earth, sky, and large trees. On the third day he stopped and chose a spot, which on trial did not answer. Then, mounting an ass, he set out by himself, cutting down branches of a night to secure himself from the wild beasts, till at length he came to the place (described by St. Boniface as "locum silvaticum in eremo, vastissimæ solitudinis"), in which afterwards arose the abbey and schools of Fulda. Wunibald was suspicious of the good wine of the Rhine where he was, and, determining to leave it, he bought the land where Heidensheim afterwards stood, then a wilderness of trees and underwood, covering a deep valley and the sides of lofty mountains. There he proceeded, axe in hand, to clear the ground for his religious house, while the savage natives looked on sullenly, jealous for their hunting-grounds and sacred trees. Willibald, {402} his brother, had pursued a similar work on system; he had penetrated his forest in every direction and scattered monasteries over it. The Irish Alto pitched himself in a wood, half way between Munich and Vienna. Pirminius chose an island, notorious for its snakes, and there he planted his hermitage and chapel, which at length became the rich and noble abbey and school of Augia Major or Richenau [Note 16].

The more celebrated School of Bec had a similar beginning at a later date, when Herluin, an old soldier, devoted his house and farm to an ecclesiastical purpose, and governed, as abbot, the monastery which he had founded. "You might see him," says the writer of his life, "when office was over in church, going out to his fields, at the head of his monks, with his bag of seed about his neck, and his rake or hoe in his hand. There he remained with them hard at work till the day was closing. Some were employed in clearing the land of brambles and weeds; others spread manure; others were weeding or sowing; no one ate his bread in idleness. Then when the hour came for saying office in church, they all assembled together punctually. Their ordinary food was rye bread and vegetables with salt and water; and the water muddy, for the well was two miles off." [Note 17] Lanfranc, then a secular, was so edified by the simple Abbot, fresh from the field, setting about his baking with dirty hands, that he forthwith became one of the party [Note 18]; and, being unfitted for labour, opened in the house a school of logic, thereby to make money for the community. Such was the cradle of the scholastic theology; the last years of the patristic, which were {403} nearly contemporaneous, exhibit a similar scene,—St. Bernard founding his abbey of Clairvaux in a place called the Valley of Wormwood, in the heart of a savage forest, the haunt of robbers, and his thirteen companions clearing a homestead, raising a few huts, and living on barley or cockle bread with boiled beech leaves for vegetables [Note 19].

How beautiful is Simeon of Durham's account of Easterwine, the first abbot after Bennet of St. Peter's at Wearmouth! He was a man of noble birth, who gave himself to religion, and died young. "Though he had been in the service of King Egfrid," says Simeon, "when he had once left secular affairs, and lain aside his arms, and taken on him the spiritual warfare instead, he was nothing but the humble monk, just like any of his brethren, winnowing with them with great joy, milking the ewes and cows, and in the bakehouse, the garden, the kitchen, and all house duties, cheerful and obedient. And, when he received the name of Abbot, still he was in spirit just what he was before to every one, gentle, affable, and kind; or, if any fault had been committed, correcting it indeed by the Rule, but still so winning the offender by his unaffected earnest manner, that he had no wish ever to repeat the offence, or to dim the brightness of that most clear countenance with the cloud of his transgression. And often going here and there on business of the monastery, when he found his brothers at work, he would at once take part in it, guiding the plough, or shaping the iron, or taking the winnowing fan, or the like. He was young and strong, with a sweet voice, a cheerful temper, a liberal heart and a handsome countenance. He partook of the same food as his brethren, and under the same roof. He slept in {404} the common dormitory, as before he was abbot, and he continued to do so for the first two days of his illness, when death had now seized him, as he knew full well. But for the last five days he betook himself to a more retired dwelling; and then, coming out into the open air and sitting down, and calling for all his brethren, after the manner of his tender nature, he gave his weeping monks the kiss of peace, and died at night while they were singing lauds." [Note 20]

9.

This gentleness and tenderness of heart seems to have been as characteristic of the monks as their simplicity; and if there are some Saints among them, who on the public stage of history do not show it, it was because they were called out of their convents for some special purpose, and, as I have said above, exceptions to a rule are commonly great exceptions. Bede goes out of his way to observe of King Ethelbert, on St. Austin's converting him, that "he had learned from the teachers and authors of his salvation that men were to be drawn heaven-wards, and not forced." Aldhelm, when a council had been held about the perverse opinions of the British Christians, seconding the principle which the Fathers of it laid down, that "schismatics were to be convinced, not compelled," wrote a book upon their error and converted many of them. Wolstan, when the civil power failed in its attempts to stop the slave trade of the Bristol people, succeeded by his persevering preaching. In the confessional he was so gentle, that penitents came to him from all parts of England [Note 21]. This has been the spirit of the monks from the first; the student {405} of ecclesiastical history may recollect a certain passage in St. Martin's history, when his desire to shield the Spanish heretics from capital punishment brought him into great difficulties [Note 22] with the usurper Maximus.

Works of penance indeed and works of mercy have gone hand in hand in the history of the monks; from the Solitaries in Egypt down to the Trappists of this day, it is one of the points in which the unity of the monastic idea shows itself. They have ever toiled for others, while they toiled for themselves; nor for posterity only, but for their poor neighbours, and for travellers who came to them. St. Augustine tells us that the monks of Egypt and of the East made so much by manual labour as to be able to freight vessels with provisions for impoverished districts. Theodoret speaks of a certain five thousand of them, who by their labour supported, besides themselves, innumerable poor and strangers. Sozomen speaks of the monk Zeno, who, though a hundred years old, and the bishop of a rich Church, worked for the poor as well as for himself. Corbinian in a subsequent century surrounded his German Church with fruit trees and vines, and sustained the poor with the produce. The monks of St. Gall, already mentioned, gardened, planted, fished, and thus secured the means of relieving the poor and entertaining strangers. "Monasteries," says Neander, "were seats for the promotion of various trades, arts, and sciences. The gains accruing from their combined labour were employed for the relief of the distressed. In great famines, thousands were rescued from starvation." [Note 23] In a scarcity at the beginning of the twelfth century, a monastery in the neighbourhood of Cologne distributed {406} in one day fifteen hundred alms, consisting of bread, meat, and vegetables. About the same time St. Bernard founded his monastery of Citeaux, which, though situated in the waste district described above, was able at length to sustain two thousand poor for months, besides extraordinary alms bestowed on others. The monks offered their simple hospitality, uninviting as it might be, to high as well as low; and to those who scorned their fare, they at least could offer a refuge in misfortune or danger, or after casualties.

Duke William, ancestor of the Conqueror, was hunting in the woods about Jumieges, when he fell in with a rude hermitage [Note 24]. Two monks had made their way through the forest, and with immense labour had rooted up some trees, levelled the ground, raised some crops, and put together their hut. William heard their story, not perhaps in the best humour, and flung aside in contempt the barley bread and water which they offered him. Presently he was brought back wounded and insensible: he had got the worst in an encounter with a boar. On coming to himself, he accepted the hospitality which he had refused at first, and built for them a monastery. Doubtless he had looked on them as trespassers or squatters on his domain, though with a religious character and object. The Norman princes were as good friends to the wild beasts as the monks were enemies: a charter still exists of the Conqueror, granted to the abbey of Caen [Note 25], in which he stipulates that its inmates should not turn the woods into tillage, and reserves the game for himself.

Contrast with this savage retreat and its rude hospitality the different, though equally Benedictine picture of {407} the sacred grove of Subiaco, and the spiritual entertainment which it ministers to all comers, as given in the late pilgrimage of Bishop Ullathorne: "The trees," he says, "which form the venerable grove, are very old, but their old age is vigorous and healthy. Their great grey roots expose themselves to view with all manner of curling lines and wrinkles on them, and the rough stems bend and twine about with the vigour and ease of gigantic pythons ... Of how many holy solitaries have these trees witnessed the meditations! And then they have seen beneath their quiet boughs the irruption of mailed men, tormented by the thirst of plunder and the passion of blood, which even a sanctuary held so sacred could not stay. And then they have witnessed, for twelve centuries and more, the greatest of the Popes, the Gregories, the Leos, the Innocents, and the Piuses, coming one after another to refresh themselves from their labours in a solitude which is steeped with the inspirations and redolent with the holiness of St. Benedict." [Note 26]

What congenial subjects for his verse would the sweetest of all poets have found in scenes and histories such as the foregoing, he who in his Georgics has shown such love of a country life and country occupations, and of the themes and trains of thought which rise out of the country! Would that Christianity had a Virgil to describe the old monks at their rural labours, as it has had a Sacchi or a Domenichino to paint them! How would he have been able to set forth the adventures and the hardships of the missionary husbandmen, who sang of the Scythian winter, and the murrain of the cattle, the stag of Sylvia, and the forest home of Evander! How could he have pourtrayed St. Paulinus or St. Serenus in his garden, who could draw so beautiful a picture of the old {408} Corycian, raising amid the thicket his scanty pot-herbs upon the nook of land, which was "not good for tillage, nor for pasture, nor for vines!" How could he have brought out the poetry of those simple labourers, who has told us of that old man's flowers and fruits, and of the satisfaction, as a king's, which he felt in those innocent riches! He who had so huge a dislike of cities, and great houses, and high society, and sumptuous banquets, and the canvass for office, and the hard law, and the noisy lawyer, and the statesman's harangue,—he who thought the country proprietor as even too blessed, did he but know his blessedness, and who loved the valley, winding stream, and wood, and the hidden life which they offer, and the deep lessons which they whisper,—how could he have illustrated that wonderful union, of prayer, penance, toil, and literary work, the true "otium cum dignitate," a fruitful leisure and a meek-hearted dignity, which is exemplified in the Benedictine! That ethereal fire which enabled the Prince of Latin poets to take up the Sibyl's strain, and to adumbrate the glories of a supernatural future,—that serene philosophy, which has strewn his poems with sentiments which come home to the heart,—that intimate sympathy with the sorrows of human kind and with the action and passion of human nature,—how well would they have served to illustrate the patriarchal history and office of the monks in the broad German countries, or the deeds, the words, and the visions of a St. Odilo or a St. Aelred!

What a poet deliberately chooses for the subject of his poems must be in its own nature poetical. A poet indeed is but a man after all, and in his proper person may prefer solid beef and pudding to all the creations of his own "fine frenzy," which, in his character of poet, are his meat and drink. But no poet will ever commit his {409} poetical reputation to the treatment of subjects which do not admit of poetry. When, then, Virgil chooses the country and rejects the town, he shows us that a certain aspect of the town is uncongenial with poetry, and that a certain aspect of the country is congenial. Repose, intellectual and moral, is that quality of country life which he selects for his praises; and effort, and bustle, and excitement is that quality of a town life which he abhors. Herein then, according to Virgil, lies the poetry of St. Benedict, in the "secura quies et nescia fallere vita," in the absence of anxiety and fretfulness, of schemes and scheming, of hopes and fears, of doubts and disappointments. Such a life,—living for the day without solicitude for the morrow, without plans or objects, even holy ones, here below; working, not (so to say) by the piece, but as hired by the hour; sowing the ground with the certainty, according to the promise, of reaping; reading or writing this present week without the consequent necessity of reading or writing during the next; dwelling among one's own people without distant ties; taking each new day as a whole in itself, an addition, not a complement, to the past; and doing works which cannot be cut short, for they are complete in every portion of them,—such a life may be called emphatically Virgilian. They, on the contrary, whose duty lies in what may be called undertakings, in science and system, in sustained efforts of the intellect or elaborate processes of action,—apologists, controversialists, disputants in the schools, professors in the chair, teachers in the pulpit, rulers in the Church,—have a noble and meritorious mission, but not so poetical a one. When the bodily frame receives an injury, or is seized with some sudden malady, nature may be expected to set right the evil, if left to itself, but she requires time; science comes in to shorten the process, {410} and is violent that it may be certain. This may be taken to illustrate St. Benedict's mode of counteracting the miseries of life. He found the world, physical and social, in ruins, and his mission was to restore it in the way, not of science, but of nature, not as if setting about to do it, not professing to do it by any set time or by any rare specific or by any series of strokes, but so quietly, patiently, gradually, that often, till the work was done, it was not known to be doing. It was a restoration, rather than a visitation, correction, or conversion. The new world which he helped to create was a growth rather than a structure. Silent men were observed about the country, or discovered in the forest, digging, clearing, and building; and other silent men, not seen, were sitting in the cold cloister, tiring their eyes, and keeping their attention on the stretch, while they painfully deciphered and copied and re-copied the manuscripts which they had saved. There was no one that "contended, or cried out," or drew attention to what was going on; but by degrees the woody swamp became a hermitage, a religious house, a farm, an abbey, a village, a seminary, a school of learning, and a city. Roads and bridges connected it with other abbeys and cities, which had similarly grown up; and what the haughty Alaric or fierce Attila had broken to pieces, these patient meditative men had brought together and made to live again.

And then, when they had in the course of many years gained their peaceful victories, perhaps some new invader came, and with fire and sword undid their slow and persevering toil in an hour. The Hun succeeded to the Goth, the Lombard to the Hun, the Tartar to the Lombard; the Saxon was reclaimed only that the Dane might take his place. Down in the dust lay the labour {411} and civilization of centuries,—Churches, Colleges, Cloisters, Libraries,—and nothing was left to them but to begin all over again; but this they did without grudging, so promptly, cheerfully, and tranquilly, as if it were by some law of nature that the restoration came, and they were like the flowers and shrubs and fruit trees which they reared, and which, when ill-treated, do not take vengeance, or remember evil, but give forth fresh branches, leaves, or blossoms, perhaps in greater profusion, and with richer quality, for the very reason that the old were rudely broken off. If one holy place was desecrated, the monks pitched upon another, and by this time there were rich or powerful men who remembered and loved the past enough to wish to have it restored in the future. Thus was it in the case of the monastery of Ramsey after the ravages of the Danes. A wealthy Earl, whose heart was touched, consulted his Bishop how he could best promote the divine glory: the Bishop answered that they only were free, serene, and unsolicitous, who renounced the world, and that their renunciation brought a blessing on their country. "By their merit," he said, "the anger of the Supreme Judge is abated; a healthier atmosphere is granted; corn springs up more abundantly; famine and pestilence withdraw; the state is better governed; prisons are opened; the fetters unbound; the shipwrecked relieved." He proceeded to advise him, as the best of courses, to give ground for a monastery, and to build and endow it. Earl Alwin observed in reply, that he had inherited some waste land in the midst of marshes, with a forest in the neighbourhood, some open spots of good turf, and others of meadow; and he took the Bishop to see it. It was in fact an island in the fens, and as lonely as religious men could desire. The gift was accepted, workmen were collected, {412} the pious peasants round about gave their labour. Twelve monks were found from another cloister; cells and a chapel were soon raised. Materials were collected for a handsome church; stones and cement were given; a firm foundation was secured; scaffolding and machinery were lent; and in course of time a sacred edifice and two towers rose over the desolate waste, and renewed the past;—a learned divine from France was invited to preside over the monastic schools [Note 27].

10.

Here then I am led, lastly, to speak of the literary labours of the Benedictines, but I have not room to do more than direct attention to the peculiar character of their work, and must leave the subject of their schools for some future opportunity. Here, as in other respects above noticed, the unity of monachism shows itself. What the Benedictines, even in their latest literary developments, have been, in St. Maur in the seventeenth century, and at Solesme now, such were the monks in their first years. One of the chief occupations of the disciples of St. Pachomius in Egypt was the transcription of books. It was the sole labour of the monks of St. Martin in Gaul. The Syrian solitaries, according to St. Chrysostom, employed themselves in making copies of the Holy Scriptures. It was the occupation of the monks of St. Equitius and of Cassiodorus, and of the nunnery of St. Cæsarius. We read of one holy man preparing the skins for writing, of another selling his manuscripts in order to gain alms for the poor, and of an abbess writing St. Peter's Epistles in letters of gold. St. David had shown the same reverence to St. John's Gospel. Abbot Plato filled his own and other monasteries {413} with his beautifully written volumes [Note 28]. During the short rule of Abbot Desiderius at Monte Cassino, his monks wrote out St. Austin's fifty Homilies, his Letters, his Comment upon the Sermon on the Mount, upon St. Paul and upon Genesis; parts of St. Jerome and St. Ambrose, part of St. Bede, St. Leo's Sermons, the Orations of St. Gregory Nazianzen; the Acts of the Apostles, the Epistles and the Apocalypse; various histories, including that of St. Gregory of Tours, and of Josephus on the Jewish War, Justinian's Institutes, and many ascetic and other works; of the Classics, Cicero de Naturâ Deorum, Terence, Ovid's Fasti, Horace, and Virgil. Maurus Lapi, a Camaldolese, in the fifteenth century, copied a thousand volumes in less than fifty years. Jerome, a monk in an Austrian monastery, wrote so great a number of books that, it is said, a wagon with six horses would scarcely suffice to draw them. Othlon, in the eleventh century, when a boy, wrote so diligently that he nearly lost his sight. That was in France; he then went to Ratisbon, where he wrote nineteen missals, three books of the Gospel, two books of Epistle and Gospel, and many others. Many he gave to his friends, but the list is too long to finish. The Abbot Odo of Tournay "used to exult," according to his successor, "in the number of writers which the Lord had given him. Had you gone into his cloister, you might have seen a dozen young men sitting in perfect silence, writing at tables constructed for the purpose. All Jerome's Commentaries on the Prophets, all the works of St. Gregory, all that he could find of Austin, Ambrose, Isidore, Bede, and the Lord Anselm, Abbot {414} of Bec, and afterwards Archbishop of Canterbury, he caused to be diligently transcribed." [Note 29]

These tranquil labourers found a further field in the illumination and binding of the transcribed volumes, as they had previously been occupied in the practice necessary for the then important art of calligraphy. It was not running hand that the monks had to learn; for it was no ephemeral expression of their own thoughts which their writing was to convey, but the formal transcript, for the benefit of posterity, of the words of inspired teachers and Doctors of the Church. They were performing what has been since the printer's work; and it is said that from the English monks is derived the small letter of the modern Roman type. In France the abbeys of Fontenelle, Rheims, and Corbie were especially famed for beauty of penmanship in the age of Charlemagne [Note 30], when literature was in its most depressed state. Books intended for presents, such as that which the mother of Leo the Ninth presented to St. Hubert, and, much more, if intended for sacred uses, were enriched with gold and silver plates and precious stones. Here was a commencement of the cultivation of the fine arts in those turbulent times,—a quiet, unexciting occupation, which went on inside the monasteries, whatever rivalries or heresies agitated Christendom outside of them, and which, though involving, of course, an improvement in the workmanship as time went on, yet in the case of every successive specimen, whatever exact degree of skill or taste each exhibited, had its end in itself, as though there had been no other specimen before or after. {415}

Brower, in his work on the Antiquities of Fulda, gives us a lively picture of the various tranquil occupations which were going on at one time within the monastic walls. "As industrious bees," he says, "their work never flagging, did these monks follow out their calling. Some of them were engaged in describing, here and there upon the parchment, the special letters and characters which were to be filled in; others were wrapping or binding the manuscripts in handsome covers; others were marking out in red the remarkable sentences or the heads of the chapters. Some were writing fairly what had been thrown together at random, or had been left out in the dictation, and were putting every part in fair order. And not a few of them excelled in painting in all manner of colours, and in drawing figures." [Note 31] He goes on to refer to an old manuscript there, which speaks of the monks as decorating their church, and of their carpenters' work, sculpture, engraving, and brass work.

I have mentioned St. Dunstan in an earlier page, as called to political duties, which were out of keeping with the traditionary spirit of his Order; here, however, he shows himself in the simple character of a Benedictine. He had a taste for the arts generally, especially music. He painted and embroidered; his skill in smith's work is recorded in the well-known legend of his combat with the evil one. And, as the monks of Hilarion joined gardening with psalmody, and Bernard and his Cistercians joined field work with meditation, so did St. Dunstan use music and painting as directly expressive or suggestive of devotion. "He excelled in writing, painting, moulding in wax, carving in wood and bone, and in work in gold, silver, iron, and brass," says the {416} writer of his life in Surius. "And he used his skill in musical instruments to charm away from himself and others their secular annoyances, and to rouse them to the thought of heavenly harmony, both by the sweet words with which he accompanied his airs, and by the concord of those airs themselves." [Note 32] And then he goes on to mention how on one occasion, when he had hung his harp against the wall, and the wind brought out from its strings a wild melody, he recognized in it one of the antiphons in the Commune Martyrum, "Gaudete in Cœlis," etc., and used it for his own humiliation.

As might be expected, the monasteries of the South of Europe would not be behind the North in accomplishments of this kind. Those of St. Gall, Monte Cassino, and Solignac, are especially spoken of as skilled in the fine arts. Monte Cassino excelled in illumination and in mosaic, the Camaldolese in painting, and the Olivetans in wood-inlaying [Note 33].

11.

While manual labour, applied to these artistic purposes, ministered to devotion, on the other hand, when applied to the transcription and multiplication of books, it was a method of instruction, and that peculiarly Benedictine, as being of a literary, not a scientific nature. Systematic theology had but a limited place in ecclesiastical study prior to the eleventh and twelfth centuries; Scripture and the Fathers were the received means of education, and these constituted the very text on which the pens of the monks were employed. And thus they would be becoming familiar with that kind of knowledge which was proper to their vocation, at the same time {417} that they were engaged in what was unequivocally a manual labour; and, in providing for the religious necessities of posterity, they were directly serving their own edification. And this again had been the practice of the monks from the first, and is included in the unity of their profession. St. Chrysostom tells us that their ordinary occupation in his time was "to sing and pray, to read Scripture, and to transcribe the sacred text." [Note 34] As the works of the early Fathers gradually became the literary property of the Church, these, too, became the subject-matter of the reading and the writing of the monks. "For him who is going on to perfection," says St. Benedict in his Rule, "there are the lessons of the Holy Fathers, which lead to its very summit. For what page, what passage of the Old or New Testament, coming as it does with divine authority, is not the very exactest rule of life? What book of the Holy Catholic Fathers does not resound with this one theme, how we may take the shortest course to our Creator?" But I need not here insist on this characteristic of monastic study, which, especially as regards the study of Scripture, has been treated so fully and so well by Mr. Maitland in his "Essays on the Dark Ages."

The sacred literature of the monks went a step further. They would be naturally led by their continual perusal of the Scriptures and the Fathers to attempt to compare and adjust these two chief sources of theological truth with each other. Hence resulted the peculiar character of the religious works of what may be especially called the Benedictine period, the five centuries between St. Gregory and St. Anselm. The age of the Fathers was well nigh over; the age of the Schoolmen was yet to come; the ecclesiastical writers {418} of the intervening centuries employed themselves for the most part in arranging and digesting the patristical literature which had come down to them; they either strung together choice passages of the Fathers in catenæ, as a running illustration of the inspired text, or they formed them into a comment upon it. The Summæ Sententiarum of the same centuries were works of a similar character, while they also opened the way to the intellectual exercises of the scholastic period; for they were lessons or instructions arranged according to a scheme or system of doctrine, though they were still extracted from the works of the Fathers, and though the matter of those works suggested the divisions or details of the system. Moreover, such labours, as much as transcription itself, were Benedictine in their spirit, as well as in their subject-matter; for where there was nothing of original research, nothing of brilliant or imposing result, there would be nothing to dissipate, elate, or absorb the mind, or to violate the simplicity and tranquillity proper to the monastic state.

The same remark applies to a further literary employment in which the Benedictines allowed themselves, and which is the last I shall here mention, and that is the compilation of chronicles and annals, whether ecclesiastical, secular, or monastic. So prominent a place does this take in their literature, that the author of the Asceticon, in the fourth volume of Dom Francois's Bibliothèque des Ecrivains Bénédictins, does not hesitate to point to the historical writings of his Order as constituting one of its chief claims, after its Biblical works, on the gratitude of posterity. "This," he says, "is the praise especially due to the monks, that they have illustrated Holy Scripture, rescued history, sacred and profane, from the barbarism of the times and have handed {419} down to posterity so many lives both of Saints and of Bishops." [Note 35] Here again is a fresh illustration of the Benedictine character; for first, those histories are of the most simple structure and most artless composition, and next, from the circumstance of their being commonly narratives of contemporary events, or compilations from a few definite sources of information which were at hand, they involved nothing of that laborious research and excitement of mind which is demanded of the writer who has to record a complex course of history, extending over many centuries and countries, and who aims at the discovery of truth, in the midst of deficient, redundant, or conflicting testimony. "The men who wrote history," says Mr. Dowling, speaking of the times in question, "did not write by rule; they only put down what they had seen, what they had heard, what they knew. Very many of them did what they did as a matter of moral duty. The result was something sui generis; it was not even what we call history at all. It was, if I may so speak, something more, an actual admeasurement rather than a picture; or, if a picture, it was painted in a style which had all the minute accuracy and homely reality of the most domestic of the Flemish masters, not the lofty hyperbole of the Roman school, nor the obtrusive splendour, not less unnatural, of the Venetian. In a word, history, as a subject of criticism, is an art, a noble and beautiful art; the historical writings of the middle ages is nature." [Note 36]

Mention is made in this passage of the peculiarity in monastic historiography, that it proceeded from the motive of religious duty. This must always have been {420} the case in consequence of the monastic profession; however, we have here, in addition to the presumption, actual evidence, and not on one occasion only, of the importance which the Benedictine Order attached to these notices and memorials of past times. In the year 1082, for instance, the Abbot Marquand of New Corbie, in Saxony, seems to have sent an order to all churches and monasteries subject to his rule to send to him severally the chronicles of their own places. Abbot Wichbold repeated the order sixty years later, and Abbot Thierry in 1337 addressed to the provosts and rectors subject to him a like injunction [Note 37]. Again, in 1481 the Abbot of Erfurdt addressed a letter to the Fathers of the Reform of Bursfeld, with the view of persuading them to take part in a similar work. "If you were to agree among yourselves," he says, "and make a statute to the effect that every Prelate is under an obligation to compose annals and histories of his monastery, what could be better, what more useful, what more interesting, whether for knowing or for reading?" [Note 38]

It is easier to conjecture what those literary works would be, in which a Benedictine would find himself at liberty to engage, than to pretend to point out those from which his vocation would debar him; yet Mabillon, equally with de Rancé, implied that all subjects do not come alike to him. Here we are recalled to the well-known controversy between these two celebrated men. The Abbot of La Trappe, the Cistercian de Rancé, writing to his own people, put forth some statements on the subject of the studies proper to a monk, which {421} seemed to reflect upon the learned Maurists. Mabillon, one of them, replied, in a learned vindication of himself and his brethren. The Abbot had maintained that study of whatever kind should be kept in strict subordination to manual labour, and should not extend to any books except the Scriptures and the ascetic treatises of the Fathers. Mabillon, on the other hand, without denying the necessity of manual labour, to which the Maurists themselves devoted an hour a day, seemed to allow to the Benedictine the free cultivation of the intellect, and an unlimited range of studies. When they explained themselves, each combatant would appear to have asserted more than he could successfully maintain; yet after all there was a considerable difference of view between them, which could not be removed. The critical question was whether certain historical instances, which Mabillon urged in his favour, were to be considered exceptions or not to the rule of St. Benedict. I have certainly maintained in an earlier page of this Essay that such instances as Alcuin, Paschasius, or Lanfranc are no fair specimens of the Benedictine profession, and must not be taken to represent the monks generally. Lest, however, in saying this, I may be thought to be evading the testimony of history, as adduced by a writer, authoritative at once by his learning and as spokesman of the great Congregation of St. Maur, I think it well to extract in my behalf some of his own admissions, which seem to me fully to bear out what I have been laying down above about the spirit and mission of his Order.

For instance, he frankly concedes, or rather maintains, that the scholastic method of teaching theology and philosophy is foreign to the profession of a Benedictine, as such. "Why," he asks, "need we cultivate these {422} sciences in the way of disputation? Why not as positive sciences, explaining questions and resolving doubts as they occur? Why is it not more than enough for religious pupils to be instructed in the more necessary principles of the science, and thereby to make progress in the study of the Scriptures and the Fathers? What need of this perpetual syllogizing in form, and sharp answers to innumerable objections, as is the custom in the schools?" Elsewhere he contrasts the mode of teaching a subject, as adopted by the early Fathers, with that which the Schoolmen introduced. "The reasonings of the Fathers," he says, "are so full, so elegantly set forth, as to be everywhere redolent of the sweetness and vigour of Christian eloquence, whereas scholastic theology is absolutely dry and sterile." Elsewhere he says that "in the study of Holy Scripture consists the entire science of monks." Again, he says of Moral Theology, "As monks are rarely destined to the cure of souls, it does not seem necessary that they should give much time to the science of Morals." And though of course he does not forbid them the study of history, which we have seen to be so congenial to their calling, yet he observes of this study, when pursued to its full extent, "It seems to cause much dissipation of mind, which is prejudicial to that inward compunction of heart, which is so especially fitting to the holy life of a monk." Again, observing that the examination of ancient MSS. was the special occupation of the Maurists in his time, he says, "They who give themselves to this study have the more merit with God, in that they have so little praise with men. Moreover, it obliges them to devote the more time to solitude, which ought to be their chief delight. I confess it is a most irksome and unpleasant labour; however, it gives much less trouble than transcription, {423} which was the most useful work of our early monks." Elsewhere, speaking of the celebrated Maurist editions of the Fathers, he observes, "Labour, such as this, which is undergone in silence and in quietness, is especially compatible with true tranquillity of mind and the mastery of the passions, provided we labour as a duty, and not for glory." [Note 39]

I trust the reader will be so good as to keep in mind that I am all along speaking of the Benedictine life historically, and as I might speak of any other historical fact; not venturing at all on what would be the extreme presumption of any quasi-doctrinal or magisterial exposition of it, which belongs to those only who have actually imbibed its tradition. This being clearly understood, I think I may interpret Mabillon to mean that (be the range of studies lawful to a monk what it may) still, whatever literary work requires such continuous portions of time as not to admit of being suspended at a moment's notice, whatever is so interesting that other duties seem dull and heavy after it, whatever so exhausts the power of attention as to incapacitate for attention to other subjects, whatever makes the mind gravitate towards the creature, is inconsistent with monastic simplicity. Accordingly, I should expect to find that controversy was uncongenial to the Benedictine, because it excited the mind, and metaphysical investigations, because they fatigued it; and, when I met such instances as St. Paschasius or St. Anselm, I should deal with them as they came and as I could. Moreover, I should not look to a Benedictine for any elaborate and systematic work on the history of doctrine, or of heresy, or for any course of patristical theology, or any extended {424} ecclesiastical history, or any philosophical disquisitions upon history, as implying a grasp of innumerable details, and the labour of using a mass of phenomena to the elucidation of a theory, or of bringing a range of multifarious reading to bear upon one point; and that, because such efforts of mind require either an energetic memory devoted to matters of time and place, or, instead of the tranquil and plodding study of one book after another, the presence of a large library, and the distraction of a vast number of books handled all at once, not for perusal, but for reference. Perhaps I am open to the charge of refining, in attempting to illustrate the principle which I seem to myself to detect in the Benedictine tradition; but the principle itself which I have before me is clear enough, and is expressed in the advice which is given to us by a sacred writer: "The words of the wise are as goads, and nails deeply fastened in; more than these, my son, require not: of making many books there is no end, and much study is an affliction of the flesh."

To test the truth of this view of the Benedictine mission, I cannot do better than appeal as a palmary instance to the Congregation of St. Maur, an intellectual school of Benedictines assuredly. Now what, in matter of fact, is the character of its works? It has no Malebranche, no Thomassin, no Morinus; it has no Bellarmine, no Suarez, no Petavius; it has no Tillemont or Fleury,—all of whom were more or less its contemporaries; but it has a Montfaucon, it has a Mabillon, it has a Sainte Marthe, a Coustant, a Sabbatier, a Martene,—men of immense learning and literary experience; it has collators and publishers of MSS. and of inscriptions, editors of the text and of the versions of Holy Scripture, editors and biographers of the Fathers, antiquarians, annalists, paleographists,—with scholarship indeed, and criticism, and {425} theological knowledge, admirable as often as elicited by the particular subject on which they are directly employed, but conspicuously subordinate to it.

If we turn to other contemporary Congregations of St. Benedict we are met by the same phenomenon. Their labours have been of the same modest, patient, tranquil kind. The first name which occurs to me is that of Augustine Calmet, of the Congregation of St. Vanne. His works are biblical and antiquarian;—a literal Comment on Scripture with Dissertations, a dictionary of the Bible, a Comment on the Benedictine Rule, a history of Lorraine. I cast my eyes round the Library, in which I happen at the moment to be writing; what Benedictine authors meet them? There is Ceillier, also of the Congregation of St. Vanne; Bertholet, of the same Congregation; Cardinal Aguirre of Salamanca; Cressy of Douai; Pez of Mölk on the Danube; Lumper of St. George in the Hercynian Forest; Brockie of the Scotch College at Ratisbon; Reiner of the English Congregation. Their Works are of the same complexion,—historical, antiquarian, biographical, patristical,—calling to mind the line of study traditionally pursued by a modern ecclesiastical congregation, the Italian Oratory. I do not speak of Ziegelbauer, Francois, and other Benedictines, who might be added, because they have confined themselves to Benedictine Antiquities, and every Order will write about itself.

And so of the Benedictine Literature from first to last. Ziegelbauer, who has just been mentioned, has written four folio volumes on the subject. Now one of them is devoted to a catalogue and an account of Benedictine authors;—of these, those on Scripture and Positive Theology occupy 110 pages; those on history, 300; those on scholastic theology, 12; those on polemics, 12; {426} those on moral theology, 6. This surprising contrast may be an exaggeration of the fact, because there is much of repetition and digression in his survey, and his biographical notices vary in length; but, after all allowances for such accidental unfairness in the list, the result must surely be considered as strikingly confirmatory of the account which I have been giving.

12.

But I must cut short an investigation which, though imperfect for the illustration of its subject, is already long for the patience of the reader. All human works are exposed to vicissitude and decay; and that the great Order of which I have been writing should in the lapse of thirteen centuries have furnished no instances of that general law is the less to be expected, in proportion to the extent of its territory, the independence of its separate houses, and the local varieties of its constitution. To say that peace may engender selfishness, and humility become a cloak for indolence, and a country life may be an epicurean luxury, is only to enunciate the over-true maxim, that every virtue has a vice for its first cousin. Usum non tollit abusus; and the circumstance that Benedictine life admits of being corrupted into a mode of living which is not Benedictine, but its very contradictory, cannot surely be made an argument against its meritorious innocence, its resolute cheerfulness, and its strenuous tranquillity. We are told to be like little children; and where shall we find a more striking instance than is here afforded us of that union of simplicity and reverence, that clear perception of the unseen, yet recognition of the mysterious, which is the characteristic of the first years of human existence? To the monk heaven was next door; he formed no plans, he had no cares; {427} the ravens of his father Benedict were ever at his side. He "went forth" in his youth "to his work and to his labour" until the evening of life; if he lived a day longer, he did a day's work more; whether he lived many days or few, he laboured on to the end of them. He had no wish to see further in advance of his journey than where he was to make his next stage. He ploughed and sowed, he prayed, he meditated, he studied, he wrote, he taught, and then he died and went to heaven. He made his way into the labyrinthine forest, and he cleared just so much of space as his dwelling required, suffering the high solemn trees and the deep pathless thicket to close him in. And when he began to build, his architecture was suggested by the scene,—not the scientific and masterly conception of a great whole with many parts, as the Gothic style in a later age, but plain and inartificial, the adaptation of received fashions to his own purpose, and an addition of chapel to chapel and a wayward growth of cloister, according to the occasion, with half-concealed shrines and unexpected recesses, with paintings on the wall as by a second thought, with an absence of display and a wild, irregular beauty, like that of the woods by which he was at first surrounded. And when he would employ his mind, he turned to Scripture, the book of books, and there he found a special response to the peculiarities of his vocation; for there supernatural truths stand forth as the trees and flowers of Eden, in a divine disorder, as some awful intricate garden or paradise, which he enjoyed the more because he could not catalogue its wonders. Next he read the Holy Fathers, and there again he recognized a like ungrudging profusion and careless wealth of precept and of consolation. And when he began to compose, still he did so after that mode which nature and revelation had taught him, {428} avoiding curious knowledge, content with incidental ignorance, passing from subject to subject with little regard to system, or care to penetrate beyond his own homestead of thought,—and writing, not with the sharp logic of disputants, or the subtle analysis of philosophers, but with the one aim of reflecting in his pages, as in a faithful mirror, the words and works of the Almighty, as they confronted him, whether in Scripture and the Fathers, or in that "mighty maze" of deeds and events, which men call the world's history, but which to him was a Providential Dispensation.

Here the beautiful character in life and death of St. Bede naturally occurs to the mind, who is, in his person and his writings, as truly the pattern of a Benedictine as is St. Thomas of a Dominican; and with an extract from the letter of Cuthbert to Cuthwin concerning his last hours, which, familiarly as it is known, is always pleasant to read, I break off my subject for the present.

"He was exceedingly oppressed," says Cuthbert of St. Bede, "with shortness of breathing, though without pain, before Easter Day, for about a fortnight; but he rallied, and was full of joy and gladness, and gave thanks to Almighty God day and night and every hour, up to Ascension Day; and he gave us, his scholars, daily lectures, and passed the rest of the day in singing the Psalms, and the night too in joy and thanksgiving, except the scanty time which he gave to sleep. And as soon as he woke, he was busy in his customary way, and he never ceased with uplifted hands giving thanks to God. I solemnly protest, never have I seen or heard of any one who was so diligent in thanksgiving.

"He sang that sentence of the blessed Apostle Paul, 'It is a dreadful thing to fall into the hands of the Living God,' and many other passages of Scripture, in which he {429} warned us to shake off the slumber of the soul, by anticipating our last hour. And he sang some verses of his own in English also, to the effect that no one could be too well prepared for his end, viz., in calling to mind, before he departs hence, what good or evil he has done, and how his judgment will lie. And he sang too the antiphons, of which one is, 'O King of Glory, Lord of Angels, who this day hast ascended in triumph above all the heavens, leave us not orphans, but send the promise of the Father upon us, the Spirit of Truth, alleluia.' And when he came to the words, 'leave us not orphans,' he burst into tears, and wept much. He said, too, 'God scourgeth every son whom He receiveth,' and, with St. Ambrose, 'I have not so lived as to be ashamed to have been among you, nor do I fear to die, for we have a good Lord.'

"In those days, besides our lectures and the Psalmody, he was engaged in two works; he was translating into English the Gospel of St. John, as far as the words, 'But what are these among so many,' and some extracts from the Notæ [Note 40] of Isidore. On the Tuesday before Ascension Day he began to suffer still more in his breathing, and his feet were slightly swollen. However, he went through the day, dictating cheerfully, and he kept saying from time to time, 'Take down what I say quickly, for I know not how long I am to last, or whether my Maker will not take me soon.' He seemed to us to be quite aware of the time of his going, and he passed that night in giving of thanks, without sleeping. As soon as morning broke, that is on the Wednesday, he urged us {430} to make haste with the writing which we had begun. We did so till nine o'clock, when we walked in procession with the Relics of the Saints, according to the usage of that day. But one of our party said to him, 'Dearest Master, one chapter is still wanting; can you bear our asking you about it?' He answered, 'I can bear it; take your pen and be ready, and write quickly.' At three o'clock he said to me, 'Run fast, and call our priests, that I may divide among them some little gifts which I have in my box.' When I had done this in much agitation, he spoke to each, urging and entreating them all to make a point of saying Masses and prayers for him. Thus he passed the day in joy until the evening, when the above-named youth said to him, 'Dear Master, there is yet one sentence not written;' he answered, 'Write quickly.' Presently the youth said, 'Now it is written;' he replied, 'Good, thou hast said the truth; consummatum est; take my head into thy hands, for it is very pleasant to me to sit facing my old praying place, and thus to call upon my Father.' And so, on the floor of his cell, he sang, 'Glory be to Father, Son, and Holy Ghost,' and, just as he had said 'Holy Ghost,' he breathed his last, and went to the realms above."

It is remarkable that this flower of the Benedictine school died on the same day as St. Philip Neri,—May 26; Bede on Ascension Day, and Philip on the early morning after the feast of Corpus Christi. It was fitting that two saints should go to heaven together, whose mode of going thither was the same; both of them singing, praying, working, and guiding others, in joy and exultation, till their very last hour.

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