diff options
| author | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:05:43 -0700 |
|---|---|---|
| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:05:43 -0700 |
| commit | 2b90ac55de831b37f4ed8f3bf2296ed448707772 (patch) | |
| tree | e42590a28914bf433501fa0024faf317ece2d51b /36407-h | |
Diffstat (limited to '36407-h')
| -rw-r--r-- | 36407-h/36407-h.htm | 3302 |
1 files changed, 3302 insertions, 0 deletions
diff --git a/36407-h/36407-h.htm b/36407-h/36407-h.htm new file mode 100644 index 0000000..1ecc8aa --- /dev/null +++ b/36407-h/36407-h.htm @@ -0,0 +1,3302 @@ +<?xml version="1.0" encoding="utf-8"?> +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> +<!-- terminate if block for class html --> + +<title>A Mediaeval Mystic, by Dom Vincent Scully, C.R.L.</title> + <!-- END OF THML-EXCLUSIVE METADATA --> +<style type="text/css"> +/* == XML-ONLY MARKUP == + */ +/* == GLOBAL MARKUP == */ +body, table.twocol tr td { margin-left:2em; margin-right:2em; } /* BODY */ +.box { border-style:double; margin-bottom:2em; max-width:25em; margin-right:auto; margin-left:auto; margin-top:2em; } +h1, h2, h3, h5, h6, .titlepg p { text-align:center; clear:right; } /* HEADINGS */ +h2 { margin-top:4em; margin-bottom:2.5em; } +h1 { margin-top:3em; } +div.box h1 { margin-top:1em; } +h3 { font-style:italic; margin-top:2.5em; } +h6 { font-size:100%; font-style:italic; } +h6.var { font-size:80%; font-style:normal; } +.titlepg { margin-left:auto; margin-right:auto; border-style:double; clear:both; } +h4 { font-size:80%; text-align:center; clear:right; } +span.chaptertitle { font-style:normal; display:block; text-align:center; font-size:150%; } +p, blockquote { text-align:justify; } /* PARAGRAPHS */ +blockquote { margin-left:1em; margin-right:0em; } +.bq { margin-left:1em; margin-right:0em; font-size:90%; } +.verse { font-size:100%; } +p.indent {text-indent:2em; text-align:left; } +p.tb, p.tbcenter, verse.tb, blockquote.tb { margin-top:2em; } +span.pb, div.pb, dt.pb, p.pb /* PAGE BREAKS */ +{ text-align: right; float:right; margin-right:-1em; } +div.pb { display:inline; } +.pb { text-align:right; float:right; margin-left: 1.5em; +margin-top:.5em; margin-bottom:.5em; display:inline; +font-size:80%; font-style:normal; font-weight:bold; } +div.index .pb { display:block; } +.bq div.pb, .bq span.pb { font-size:90%; margin-right:2em; } +div.img, body a img {text-align:center; margin-left:auto; margin-right:auto; margin-top:2em; margin-bottom:2em; } +sup { font-size:75%; vertical-align:100%; line-height:50%; } +.center, .tbcenter { text-align:center; clear:both; } /* TEXTUAL MARKUP */ +table.center, table { clear:both; margin-right:auto; margin-left:auto; } +.small { font-size:80%; } +.smaller { font-size:66%; } +.smallest { font-size:50%; } +.larger { font-size:150%; } +.large { font-size:125%; } +.gs { letter-spacing:1em; } +.gs3 { letter-spacing:2em; } +.gslarge { letter-spacing:.3em; font-size:110%; } +.sc { font-variant:small-caps; font-style: normal; } +.rubric { color: red; } +hr { width:20%; } +.shorthr { width:5%; } +.jl { text-align:left; } +.jr { text-align:right; min-width:2em; } +.jr1 { text-align:right; margin-right:2em; } +.ind1 { text-align:left; margin-left:2em; } +.u { text-decoration:underline; } +.hst { margin-left:2em; } +dl.hymntab dt { text-align:right; } +dl.hymntab dt .jl { display:block; text-align:left; float:left; } +table.hymntab { text-align:right; } +table.hymntab tr td { vertical-align:bottom; } +table.center { border-style: groove; } +table.center, table.hymntab { clear:both; margin-right:auto; margin-left:auto; } +dd.t { text-align:left; margin-left: 5.5em; } +dl.toc { clear:both; } /* CONTENTS (.TOC) */ +.toc dt.center { text-align:center; clear:both; margin-top:3em; margin-bottom:1em; } +.toc dt { text-align:right; clear:left; font-variant:small-caps; } +.toc dd { text-align:right; clear:both; } +.toc dd.t { text-align:right; clear:both; margin-left:5em; } +.toc dt a, .toc dd a{ text-align:left; clear:right; float:left; } +.toc dt a span { width:2em; text-align:right; margin-right:.7em; display:block; float:left; } +.toc dt.sc { text-align:right; clear:both; } +.toc dt.scl { text-align:left; clear:both; font-variant:small-caps; } +.toc dt.sct { text-align:right; clear:both; font-variant:small-caps; margin-left:1em; } +.toc dt.jl { text-align:left; clear:both; font-variant:normal; } +.toc dt.scc { text-align:center; clear:both; font-variant:small-caps; } +.toc dt span.lj { text-align:left; display:block; float:left; } +/* INDEX (.INDEX) */ +dl.index { clear:both; } +.index dd { clear:both; text-align:right; } +.index dd span { text-align:left; display:block; float:left; } +.xxindex dd a { text-align:right; float:right; clear:left; display: block; } +.index dt { margin-left:2em; text-indent:-2em; text-align:justify; } +div.notes p { margin-left:1em; text-indent:-1em; /* FOOTNOTE BLOCKS */ +text-align:justify; } +.lnum { text-align:right; float:right; margin-left:.5em; /* POETRY LINE NUMBER */ +display:inline; } +.hymn { text-align:left; } /* HYMN AND VERSE: HTML */ +.verse { text-align:left; margin-top:1em; margin-bottom:1em; margin-left:0em; } +.versetb { text-align:left; margin-top:2em; margin-bottom:1em; margin-left:0em; } +.originc { text-align:center; } +.subttl { text-align:center; font-size:80%; } +.srcttl { text-align:center; font-size:80%; font-weight:bold; } +p.t0, p.l, .t0, .l, div.l, l { margin-left:4em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.lb { margin-left:4em; text-indent:-3em; margin-top:2em; margin-bottom:0; text-align:left; } +p.tw, div.tw, .tw { margin-left:1em; text-indent:-1em; margin-top:0; margin-bottom:0; text-align:left; } +p.t, div.t, .t { margin-left:5em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t2, div.t2, .t2 { margin-left:6em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t3, div.t3, .t3 { margin-left:7em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t4, div.t4, .t4 { margin-left:8em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t5, div.t5, .t5 { margin-left:9em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t6, div.t6, .t6 { margin-left:10em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t7, div.t7, .t7 { margin-left:11em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t8, div.t8, .t8 { margin-left:12em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t9, div.t9, .t9 { margin-left:13em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t10,div.t10,.t10 { margin-left:14em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t11,div.t11,.t11 { margin-left:15em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t12,div.t12,.t12 { margin-left:16em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t13,div.t13,.t13 { margin-left:17em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t14,div.t14,.t14 { margin-left:18em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.t15,div.t15,.t15 { margin-left:19em;text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } +p.lr, div.lr, .lr { display:block; margin-left:0em; margin-right:1em; margin-top:0; margin-bottom:0; text-align:right; } +.argument { text-align:center; font-size:90%; } +.author, .meter { text-align:right; margin-right:1em; font-size:75%; } +.source { text-align:right; font-size:75%; } +.subhead { text-align:center; font-size:80%; } +.firstl { text-align:left; font-size:90%; } +.sidenote { width:20%; margin-left:1.5em; text-align:right; /* SPECIAL: SIDENOTES */ +float:right; clear:right; font-size:80%; +font-weight:bold; margin-top:.5em; } +.hymninfo {font-size:90%; } +.fnblock { margin-top:2em; } +.fndef { text-align:justify; margin-top:1.5em; margin-left:1.5em; text-indent:-1.5em; } +.scripRef { color:red; } +dl.catalog dd { font-style:italic; } +dl.catalog dt { margin-top:1em; } +dl.biblio dd { margin-left:3em; text-align:justify; margin-top:.5em; } +dl.biblio dt { margin-left:3em; text-indent:-3em; text-align:justify; margin-top:.5em; } +dl.biblio dt span { width:3em; color:green; display:block; float:left; clear:left; } +dl.biblio dt.null { margin-left:0; text-indent:0; } +.lcol { width:50%; text-align:left; float:left; clear:right; } +.rcol { width:50%; float:right; text-align:right; } +.clear { clear:both; } +</style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of A Mediaeval Mystic, by Vincent Scully + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: A Mediaeval Mystic + A Short Account of the Life and Writings of Blessed John + Ruysbroeck, Canon Regular of Groenendael A.D. 1293-1381 + +Author: Vincent Scully + +Release Date: June 13, 2011 [EBook #36407] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK A MEDIAEVAL MYSTIC *** + + + + +Produced by Stephen Hutcheson, Dave Morgan and the Online +Distributed Proofreading Team at https://www.pgdp.net + + + + + + +</pre> + +<h1>A MEDIÆVAL MYSTIC</h1> +<p class="center">A SHORT ACCOUNT OF THE LIFE +<br />AND WRITINGS OF BLESSED JOHN +<br />RUYSBROECK, CANON REGULAR OF +<br />GROENENDAEL A.D. 1293-1381</p> +<p class="center"><span class="smaller">BY</span> +<br />DOM VINCENT SCULLY, C.R.L.</p> +<p class="center">(<i>Permissu Superiorum</i>)</p> +<p class="tbcenter">LONDON +<br />THOMAS BAKER +<br /><span class="small">MCMX</span></p> +<p class="tbcenter"><span class="smaller">PRINTED BY +<br />HAZELL, WATSON AND VINEY, LD., +<br />LONDON AND AYLESBURY.</span></p> +<p class="tbcenter">TO +<br />THE RIGHT REV. AUGUSTIN H. WHITE, C.R.L. +<br /><span class="small">LORD ABBOT OF WALTHAM</span></p> +<h2>CONTENTS</h2> +<dl class="toc"> +<dt class="sc">Page</dt> +<dt><a href="#c1">INTRODUCTION</a> ix</dt> +<dt><a href="#c2"><span>I. </span>EARLY YEARS AND EDUCATION</a> 1</dt> +<dt><a href="#c3"><span>II. </span>AS A SECULAR PRIEST IN BRUSSELS</a> 6</dt> +<dt><a href="#c4"><span>III. </span>FALSE MYSTICS</a> 10</dt> +<dt><a href="#c5"><span>IV. </span>THE HERMITAGE OF GROENENDAEL</a> 17</dt> +<dt><a href="#c6"><span>V. </span>THE CANONS REGULAR OF GROENENDAEL</a> 25</dt> +<dt><a href="#c7"><span>VI. </span>PRIOR OF GROENENDAEL</a> 33</dt> +<dt><a href="#c8"><span>VII. </span>RUYSBROECK’S TREE</a> 43</dt> +<dt><a href="#c9"><span>VIII. </span>A DIRECTOR OF SOULS</a> 47</dt> +<dt><a href="#c10"><span>IX. </span>RUYSBROECK AND GERARD GROOTE</a> 50</dt> +<dt><a href="#c11"><span>X. </span>RUYSBROECK AND WINDESHEIM</a> 58</dt> +<dt><a href="#c12"><span>XI. </span>THE WRITINGS OF RUYSBROECK</a> 67</dt> +<dt><a href="#c13"><span>XII. </span>THE TEACHING OF RUYSBROECK</a> 93</dt> +<dt><a href="#c14"><span>XIII. </span>SOME APPRECIATIONS</a> 105</dt> +<dt><a href="#c15"><span>XIV. </span>LAST DAYS</a> 118</dt> +<dt><a href="#c16"><span>XV. </span>THE CULTUS OF BLESSED JOHN RUYSBROECK</a> 124</dt> +</dl> +<div class="pb" id="Page_ix">[ix]</div> +<h2 id="c1">INTRODUCTION</h2> +<p>The object of the following unpretentious +little volume is to give a simple and readable +account in English of the life and writings +of a remarkable Flemish Mystic of the fourteenth +century, a contemporary of our own +Walter Hilton. Though his memory and +honour have never faded in his own native +Belgium, and though France and Germany +have vied with each other in spreading his +teaching and singing his praises, the very +name of Blessed John Ruysbroeck is practically +unknown this side of the water. We +are acquainted with only one small work in +English dealing directly with the Saint or +his work at all, viz. <i>Reflections from the Mirror +<span class="pb" id="Page_x">[x]</span> +of Mystic</i>,<sup><a id="fr_1" href="#fn_1">[1]</a></sup> giving the briefest sketch of his +life and some short extracts from his writings +as translated from the French rendering of +Ernest Hello.</p> +<p>The original authorities for the history of +Ruysbroeck are practically reduced to one, +the biography by Henry Pomerius, a Canon +Regular of Groenendael, entitled <i>De Origine +monasterii Viridisvallis una cum vitis B. +Joannis Rusbrochii primi prioris hujus +monasterii et aliquot coaetaneorum ejus</i>, re-edited +by the Bollandists, Brussels, 1885. It +is certain that a disciple of John Ruysbroeck, +John of Scoenhoven, also of Groenendael, +who undertook the defence of Blessed John’s +writings against Gerson, composed a short +biography, but this was embodied in the work +of Pomerius, and thereby as a separate +volume fell out of use and memory. Pomerius +<span class="pb" id="Page_xi">[xi]</span> +had Scoenhoven’s MS. to work upon, and +some of Ruysbroeck’s contemporaries were +still living at Groenendael when he composed +his biography there. The brief references +by the Venerable Thomas à Kempis in +his <i>Vita Gerardi Magni</i> are likewise of great +interest and intrinsic worth.</p> +<p>For the purposes of this brief biography, +which lays no claim whatever to original +research, the compiler has made very great +use of the labours of Dr. Auger, <i>De Doctrina +et Meritis Joannis van Ruysbroeck</i>, Louvain, +and Willem de Vreese, <i>Jean de Ruysbroeck</i>, +an extract from the <i>Biographie Nationale</i>, +published by l’Académie royale des sciences, +des lettres et des beaux-arts de Belgique, +Brussels, 1909. This indebtedness is especially +true of the summarised analysis of the various +works of Ruysbroeck.</p> +<p>Later it may be possible to give a complete +and faithful English rendering of all +<span class="pb" id="Page_xii">[xii]</span> +Ruysbroeck’s Works from the critical edition +which is at present preparing in Louvain; +where there is an active revival of interest in +this great and holy Mystic of the Netherlands.</p> +<p>For the judgment of competent witnesses +as to the permanent value and extraordinary +sublimity of B. John’s writings the reader +is referred to the body of this work under +the heading, <i>Some Appreciations</i>.</p> +<p>The usual protest is made according to +the Decrees of Urban VIII. concerning alleged +miracles, etc., recorded in these pages.</p> +<p><span class="small"><span class="sc">St. Ives, Cornwall,</span></span></p> +<p class="center"><span class="small"><i>Feast of Our Lady’s Nativity</i>, 1910.</span></p> +<div class="pb" id="Page_1">[1]</div> +<h1>A Mediæval Mystic</h1> +<h2 id="c2">I +<br /><span class="sc">Early Years and Education</span></h2> +<p>Blessed John Ruysbroeck, surnamed the +Admirable and the Divine Doctor, by common +consent the greatest Mystic the Low Countries +have ever produced, was born, <span class="sc">A.D.</span> 1293, +at Ruysbroeck, a village some miles south +of Brussels, lying between that city and Hal. +According to the fashion of those days, especially +with Religious, he was named after +his birthplace, John van Ruysbroeck, or John +Ruysbroeck. The Venerable à Kempis, the +Latinised form of van Kempen, is a case +in point; Thomas was so named after his +native town, Kempen, though his patronymic +<span class="pb" id="Page_2">[2]</span> +was Haemerken. Of Ruysbroeck, +however, we know of no other surname; +neither do his biographers so much as mention +his father. But like many another great +servant of God, John was blessed with a +good mother, a devout woman who trained +her child from the cradle to walk in the paths +of Christian piety and perfection. She is +charged with only one fault, that she loved +her son too tenderly!</p> +<p>Perhaps we are to understand by this +that the poor woman opposed the boy’s early +aspirations after a more retired life than +could be found even in the peaceful shelter +of his own pious home. This would also +explain John’s first recorded act. At the age +of eleven years he ran away from home! +How many a lad before and since has torn +himself away from a loving mother’s too +fond embrace to quell the ardour of a restless +spirit in the quest of adventure! John +<span class="pb" id="Page_3">[3]</span> +also was eager and dissatisfied; but the larger +sphere for which he sighed was to be sought +along the unaccustomed ways which lead to +the sublime heights and the rarified atmosphere +of mystic contemplation.</p> +<p>The pious truant made his way to Brussels, +there to call upon an uncle of his, one John +Hinckaert, a major Canon of St. Gudule’s. +The son and heir of a wealthy magistrate of +the city, and possessed, moreover, of a rich +benefice, for many years John Hinckaert had +been somewhat worldly in his ways; but one +day Divine grace found him out as he was +listening to a sermon, and drew him sweetly +and strongly to a life of extreme simplicity +and mortification. His example was soon +followed by a fellow Canon, by name Francis +van Coudenberg, a Master of Arts, possessed +of considerable means, and a man of great +repute with the people. These two agreed, +for their mutual edification and support, to +<span class="pb" id="Page_4">[4]</span> +live together in common. Their material +requirements were reduced to the barest +necessaries; and the surplus of their revenue +was distributed among the poor. In this +devout household the lad John met with a +kindly welcome; and there he found at +once a home after his own heart in an atmosphere +saturated with “other-worldliness” +and prayer. His good uncle also took charge +of his education. For four years Ruysbroeck +followed the ordinary course of Humanities +in the public schools of Brussels, and then, +with a view to the priesthood, he devoted +himself to the more congenial study of the +sacred sciences.</p> +<p>Meanwhile the bereaved mother had discovered +the place of John’s retreat and had +quitted her village of Ruysbroeck to reside +with him at Brussels. As, however, she was +not permitted to dwell in the Presbytery, she +made her abode in a <i>Béguinage</i> hard by. +<span class="pb" id="Page_5">[5]</span> +Thus she had at least the consolation of seeing +her son from time to time. She must have +been much comforted also for the deprivation +of his company by the constant evidence +of his growing sanctity. And, further, we +are assured that she set herself to make +profit of her sacrifice by emulating in her +own person the holy life of her son John, +and his saintly masters, Hinckaert and van +Coudenberg.</p> +<div class="pb" id="Page_6">[6]</div> +<h2 id="c3">II +<br /><span class="sc">As a Secular Priest in Brussels</span></h2> +<p>In due course Canon Hinckaert procured +for his nephew one of the lesser prebends of +St. Gudule’s, and John was ordained priest +in the year 1317, at the age of twenty-four. +His good mother did not survive to witness +this happy event in the flesh, nevertheless +even beyond the grave she had good cause to +rejoice therein. After her departure from +this world she had often appeared to her +son, lamenting her pains, beseeching his +prayers, and sighing for the day when he would +be able to offer for her the holy Sacrifice. +And John was unceasing in his supplications. +But immediately after the celebration of +his first Mass, as he related to his Religious +<span class="pb" id="Page_7">[7]</span> +Brethren later, God granted him a vision full +of consolation: when the sacred oblation +was accomplished, his mother came to visit +and thank him for her deliverance from +Purgatory. The touching incident is well +worth recording, if only to show that it +was through no lack of natural affection +that the child John had so unceremoniously +forsaken home and mother. Moreover, of +these two holy souls it was singularly true +that <i>having loved each other in life, in death +they were not parted</i>, for they were privileged +often to converse together, and finally +it was from his mother that Ruysbroeck +learned the date of his own approaching +departure.</p> +<p>For twenty-six years in all Blessed John +lived as a secular priest in Brussels. Content +with his modest chaplaincy in the +Church of St. Gudule, and with his holy +companions Hinckaert and van Coudenberg +<span class="pb" id="Page_8">[8]</span> +continuing happily in apostolic simplicity +and poverty the Common Life on which +he had entered a mere child, Ruysbroeck +passed his days in peaceful retirement and +almost uninterrupted prayer and contemplation.</p> +<p>A characteristic episode of this period +reveals to us the man as in a flash, his +mean garb, his emaciated figure, his absorbed +demeanour, his utter abandonment +in God. He was passing through a square +of Brussels one day, silent and recollected, +as was his wont, when two laymen remarked +him.</p> +<p>“My God,” exclaimed one, “would I were +as holy as that priest!”</p> +<p>“Nay, for my part,” returned the other, +“I would not be in his shoes for all the +wealth of the world. I should never know +a day’s pleasure on earth.”</p> +<p>“Then you know nothing of the delights +<span class="pb" id="Page_9">[9]</span> +which God bestows, or of the delicious savour +of the Holy Ghost,” thought Ruysbroeck to +himself, for he happened to overhear the +words, and he proceeded tranquilly on his +way.</p> +<div class="pb" id="Page_10">[10]</div> +<h2 id="c4">III +<br /><span class="sc">False Mystics</span></h2> +<p>But with all his love of peace and retirement, +when it was a question of guarding +the integrity of the Faith and of warding +off peril from immortal souls, Ruysbroeck +hesitated not to stand in the breach; even +though others of much higher position in +the Church and of much higher repute +for theological learning than the obscure +chaplain of St. Gudule’s should raise not +a finger nor so much as utter a warning +word.</p> +<p>The student of history is well aware of the +many and startling contrasts and contradictions +presented by the Middle Ages. It +was an epoch of magnificent virtues and of +<span class="pb" id="Page_11">[11]</span> +gross vices, of splendid heroism and of unspeakable +cruelty, of superb generosity and +of disgusting meanness, and, which is more +to our point at present, of intense devotion +and of the most revolting vagaries in doctrine +and morals. While also on the one hand +there was much genuine zeal, much earnest +endeavour to reform crying abuses in Church +and State; on the other hand hypocrites +and fanatics abounded, who aimed at the +destruction of the principle of authority +on the plea of amending those in power, +or who, the while they inveighed against +the futility of a merely exterior religion +and insisted on the supreme need of purity +of heart, themselves fell into the excess +of neglecting all external form, and at +times all outward decency and observance +of morality.</p> +<p>In varying degrees these latter errors are +to be encountered under one shape or another +<span class="pb" id="Page_12">[12]</span> +in every age; but at the period of which we +treat they were especially intense and extreme. +The <i>Beghards</i> and the <i>Béguines</i> +(when and where these broke loose from +ecclesiastical control), the <i>Flagellants</i>, the +<i>Brethren of the Free Spirit</i> were chief of a +group of extravagant sects which afflicted +the Church in Italy, France, Germany, and +the Netherlands; while England at the +same time was disturbed by the fanaticism of +the Lollards. In general their peculiar tenets +were a strange admixture of pantheism, false +mysticism, apparent austerity, and very real +immorality. The following is one of their +characteristic propositions, condemned by +Clement V. in the Council of Vienna, <span class="sc">A.D.</span> +1311-1312: “That those who are in the +aforesaid grade of perfection and in the spirit +of liberty (contemplatives) are not subject to +human authority and are not obliged to obey +any precepts of the Church, because (as they +<span class="pb" id="Page_13">[13]</span> +say) <i>where the spirit of the Lord is, there is +liberty</i>.”</p> +<p>It so happened that contemporary with our +Saint in Brussels was a prominent leader of +the heretics of the <i>Free Spirit</i>, a woman +whose name is given as Bloemardinne, a good +type, to judge by the description of Ruysbroeck’s +biographer, of the whole genus of +such teachers in those days and in our +own.<sup><a id="fr_2" href="#fn_2">[2]</a></sup> +So great was this creature’s reputation for +sanctity that it was commonly reported that +two Seraphim accompanied her to the altar +when she approached to receive Holy Communion. +She always delivered her teachings, +whether by word or in writing, seated +on a throne of silver. At her demise this +chair was presented to the reigning Duchess +of Brabant. After Bloemardinne’s death +<span class="pb" id="Page_14">[14]</span> +also cripples came to touch her body in the +persuasion that they would be miraculously +healed thereby. Her teaching was of the +kind indicated above, concerned chiefly with +the so-called liberty of the spirit; the passion +of lust she had the impudence to call seraphic +love. She issued numerous pamphlets +remarkable for their subtlety; and by +one means and another she managed to win +and retain a very considerable number of +disciples.</p> +<p>Moved by zeal and compassion on witnessing +the ruin and loss of souls thus effected, +John Ruysbroeck set himself to confute this +heretic’s various publications point by point +as they appeared. In consequence, he incurred +not a little hostility and persecution. +Possibly it was this opposition which finally +decided Ruysbroeck and his holy companions +to quit Brussels for the more peaceful retirement +of the neighbouring forest of Soignes. +<span class="pb" id="Page_15">[15]</span> +But meanwhile he never for a moment +desisted from his efforts in defence of the +Faith, and in the propagation of the doctrines +of sane mysticism. Of the treatises published +professedly against Bloemardinne there +is nothing extant. But in all his works +Ruysbroeck keeps an eye on the errors of +the day. He returns to them again and +again, analysing their sources, describing their +characteristics, indicating the mischief they +work, and offering a reasoned and solid +confutation. At the same time, with +wondrous sureness and perspicacity, from +the rich stores of his own intimate experience, +he points out the safe and sure +paths which lead the soul to loving union +with God.</p> +<p>Some thirty years after Ruysbroeck’s death, +in 1410, the Archbishop of Cambrai called +his disciples, the Canons Regular of Groenendael, +to come and aid him in preaching +<span class="pb" id="Page_16">[16]</span> +against the successors of the notorious +Bloemardinne—a fact eloquent both of the +obstinacy of this particular heresy and of +Blessed John’s reputation as its most vigorous +opponent.</p> +<div class="pb" id="Page_17">[17]</div> +<h2 id="c5">IV +<br /><span class="sc">The Hermitage of Groenendael</span></h2> +<p>It appears that it was on the suggestion +of Francis van Coudenberg that the three holy +priests resolved to abandon Brussels to seek +elsewhere for themselves a refuge of greater +security and retirement. It was through +the influence also of van Coudenberg with +John III., Duke of Brabant, that they obtained +the cession of an ideal property for +their purpose, the hermitage, namely, of +Groenendael, with its lands and lake.</p> +<p>The spot had already been sanctified by +the prayers and penances of holy recluses +for nigh forty years. The first to retire +thither had been one John Busch, of the +ducal house of Brabant, who, weary of the +<span class="pb" id="Page_18">[18]</span> +strife, frivolities, and perils of court life, +obtained from his kinsman, John II., leave +to retire into the forest of Soignes, to build +himself a hut and enclose a space of land +there to be cultivated with his own hands for +his support. The deed of gift was dated +the Friday after the Assumption of Mary, +1304, and it stipulated that on the death or +departure of the grantee, another hermit +should take his place, and so on for ever. +In effect, the noble John Busch was succeeded +by one Arnold of Diest, who, on entering, +made a vow never to sally forth save on +festivals for the purpose of hearing Mass and +receiving Holy Communion in the Parish +Church of St. Clement at Hoolaert. God +rewarded this generous sacrifice by a singular +favour: Arnold was passionately devoted +to the memory of the Holy Apostles and +Martyrs of Rome, and he was transported in +spirit so frequently thither that the shrines +<span class="pb" id="Page_19">[19]</span> +and sanctuaries of the Eternal City became +as familiar to him as to a native. When in a +green old age he came to die, Arnold surprised +the bystanders with the request that he +should be laid to rest in the hermitage grounds. +They objected that the enclosure was not +consecrated: he responded that one day it +would be the site of a monastery, the home +of saintly Religious, and the Mother-house +of a holy congregation. However, he was +buried in the Parish Church of Hoolaert before +the altar of St. Nicholas. His successor, +Lambert, the last of the Groenendael hermits, +was so poor in spirit as not to be +attached even to his cell. He cheerfully +yielded place to John Hinckaert, van Coudenberg, +and Ruysbroeck, and retired to a cell +which they had procured for him at Hoetendael, +the modern Uccle. Groenendael was +handed over to the three companions by the +Duke of Brabant on Easter Wednesday, 1343, +<span class="pb" id="Page_20">[20]</span> +on the condition that they should forthwith +erect a house to accommodate a community +of at least five, two of whom should be priests +<i>viventes religiose</i>.</p> +<p>The taking of possession is recorded in +the Groenendael Chronicle thus: “In 1344 +the aforesaid, with the bishop’s consent, began +to build a chapel in Groenendael. And the +Vicars of Lord Guy, then Bishop of Cambrai, +inspected the building on March 13, 1344, +and decreed that it should be consecrated, +together with a cemetery adjacent, two +altars, and other necessary appurtenances. +On the same day of the same year the said +Vicars conferred on Dom Francis the cure of +the brethren, the household, and the servants, +appointing him their Father and Parish +Priest. Then the same year, on March 17, the +Venerable Lord Brother Matthias, Bishop of +the Church of Trebizond (Coadjutor of Cambrai), +by faculty and licence of the said +<span class="pb" id="Page_21">[21]</span> +Vicars of the Lord Bishop Guy, consecrated +the aforesaid first church in the honour of +St. James, and erected it into a Parochial +Church for the same Dom Francis, his brethren +and household.”</p> +<p>For five years Dom Francis van Coudenberg +and his companions continued to live +thus in community, bound by no other rule +than their own profound spirit of prayer +and intense desire of perfection. Nor were +they long left to enjoy alone the solitude of +their retreat. Many sought admission into +their company; still larger numbers flocked +from Brussels and elsewhere to seek spiritual +aid and consolation. If he had consulted +his own inclination and bent, Ruysbroeck +would have denied himself to all; but van +Coudenberg represented that they should +not in charity refuse assistance to souls in +need. And Blessed John yielded the more +easily, remarks one of his biographers, because +<span class="pb" id="Page_22">[22]</span> +for his part he was assured of being able +to repose in God amid the most distracting +calls and absorbing occupations.</p> +<p>One of their earliest associates, John van +Leeuwen, attained a high reputation for +sanctity. A poor and ignorant layman of +Afflighem, he had offered his services as their +domestic <i>gratis</i>. Before long he was known +far and wide as the “Good Cook of Groenendael.” +The multitude of visitors upon whom +he was called to attend left him but little +leisure, yet he found time not only to be +absorbed in prayer and contemplation, but +even to compose treatises of an exalted +spirituality. Like his master Ruysbroeck, +whom he venerated profoundly, he was deeply +recollected amid the most exacting duties, +and frequently he was favoured with heavenly +visions. It was while in a state of ecstasy +that the sublime gifts and heroic holiness of +Blessed John were revealed to him; ever after +<span class="pb" id="Page_23">[23]</span> +no terms seemed to him too exalted in which +to describe the worth of the servant of God. +The general esteem in which van Leeuwen +himself was held is sufficiently attested by +the inscription on his tomb: “Reliquiae +Fratris Joannis de Leeuwis vulgo Boni Coci +viri a Deo illuminati et scriptis mysticis +clari obiit anno MCCCLXXVII. V. Februarii.” +<i>The Remains of Brother John van Leeuwen, +commonly called the Good Cook, a man enlightened +by God and renowned for his mystic +writings. He died February 5, 1377.</i></p> +<p>Much more distracting to the recluses than +the frequent visits of pilgrim penitents or the +arrival of fresh neophytes was the constant +coming and going of huntsmen from the +household of the Duke of Brabant. The +forest of Soignes, in which Groenendael +is situate, was a favourite resort for the +chase, and the position of the hermitage +itself, within a few miles of the capital, made +<span class="pb" id="Page_24">[24]</span> +it a very convenient place of rest and refreshment +for the hunters and their hounds. +But the noise and bustle attendant on such +company were scarcely conducive to the +spirit of prayer, and the demands thus made +on the hospitality of the young Community +were a heavy drain on its resources. Nevertheless +the solitaries were naturally fearful +of giving offence to the followers of their +Patron the Duke. Moreover, since they were +not established as a regular Religious Community, +they could not claim the privileges +of the cloister.</p> +<div class="pb" id="Page_25">[25]</div> +<h2 id="c6">V +<br /><span class="sc">The Canons Regular of Groenendael</span></h2> +<p>The inconveniences just noted, together +with the continual increase in their numbers, +gave point and force to a strong remonstrance +addressed to Francis van Coudenberg +and his Brethren by Pierre de Saulx, +Prior of the Canons Regular of St. Victor, +Paris, concerning the <i>irregularity</i> of their +unaccustomed manner of life. Herein the +good Prior was in effect only voicing the +opinion of many zealous and prudent leaders +among both clergy and laity. The times +were so rife in sects and societies of false +mystics, and so much mischief was wrought +under the guise of piety, that any form of +community life outside the cloister and the +<span class="pb" id="Page_26">[26]</span> +three regular vows was regarded with strong +suspicion and dislike. A few years later +Gerard Groote, a disciple of Ruysbroeck, +and Florence Radewyn, the first spiritual +Director of the Venerable Thomas à Kempis, +founded a lay association of <i>Devout Brothers +and Sisters of the Common Life</i>, and this +society also was subjected to a fierce opposition +arising from the same sentiment of +distrust for all religious movement outside +the beaten track. Happily, the Brothers were +able to weather the storm by producing +irrefragable proofs of their orthodoxy, and +of their entire submission to the ecclesiastical +authorities. But also, by the advice and +according to the desires of Gerard Groote +himself, they placed themselves under the +protection and guidance of a Religious Order +springing from their own body, namely the +Canons Regular of Windesheim, of which +congregation the Venerable à Kempis was +<span class="pb" id="Page_27">[27]</span> +one of the earliest members as well as the +brightest ornament.</p> +<p>Prior Pierre de Saulx urged on van +Coudenberg and his associates to regularise +their status, silence suspicion, and escape +the many inconveniences to which at +present they were exposed by embracing +the Rule and adopting the habit of some +already established Religious Order. With +edifying humility the Community of Groenendael +accepted the reproof and its accompanying +counsel; and applied at once +to Peter Andrew, Bishop of Cambrai, for +the necessary authorisation to adopt the +Institute of the Canons Regular under the +Rule of St. Augustin of Hippo. This permission +the Ordinary granted most readily. +With his own hands he clothed Francis +van Coudenberg, John Ruysbroeck and +their companions in the canonical habit, +March 10, 1349, and the following day +<span class="pb" id="Page_28">[28]</span> +he appointed Dom Francis Provost,<sup><a id="fr_3" href="#fn_3">[3]</a></sup> and +John Ruysbroeck he made Prior of the +new Canonry. To van Coudenberg the +other members of the Community, with one +exception, professed canonical obedience, +according to St. Augustin’s Rule. The Bishop +bestowed upon them many privileges and +exemptions; while the Duke took them +under his special protection and endowed +them with sufficient revenues for the upkeep +of a large establishment.</p> +<p>The one exception noted above was Ruysbroeck’s +uncle and van Coudenberg’s old +friend and master, John Hinckaert. At this +date John Ruysbroeck was fifty-six years +of age, and Francis van Coudenberg was +several years his senior. They must certainly +have been men of great zeal and courage to +<span class="pb" id="Page_29">[29]</span> +undertake the full rigour and discipline of +the Canonical Life, as they understood it, +at so advanced an age. Hinckaert, again, +was much older than either. And for fear +lest out of consideration for his failing +powers the others should be induced to +temper in any degree the austerity of their +observance, the good old man resolved to +forgo for himself the happiness of joining +them in the profession of the vows. We +can picture what a source of regret this +separation must have been to all three. +However, Hinckaert remained as near his +friends as possible until the end. A little +cell was built just outside the cloister, and +there after a few years he peacefully passed +away, their predecessor to eternal glory as +he had been their forerunner in the way +of perfection.</p> +<p>The Canon Regular, Prior Pierre de Saulx, +had reason to be well content with the issue +<span class="pb" id="Page_30">[30]</span> +of his intervention in the affairs of +Groenendael. Seventeen years later we find +him addressing to the Community another +characteristic rebuke. This time he complained of +the formula of their profession, which ran as follows: +“I, N. , offer +and deliver myself with these gifts to the service +of this Church of St. James, Apostle. And I +promise God in the presence of clergy and +people that I will abide here henceforth to +the end of my days without proprietorship, +according to the rule of the Canons and +Blessed Augustin, to the best of my knowledge +and power. I also promise stability +to this place as long as in any way I can +obtain what is needful for my soul and body, +nor shall I for any motion of fickleness or +under any pretext of a more strict Order +change this habit or quit this cloister. I +also promise obedience to all the prelates of +the aforesaid Church whom the better part +<span class="pb" id="Page_31">[31]</span> +of the Community shall canonically elect, in +order that I may receive a hundredfold and +life everlasting.”</p> +<p>As a matter of fact, this form of profession +was quite adequate. Implicitly it +contained the vow of chastity, since chastity +is an integral part of the Canonical +Rule. However, the Prior of St. Victor +resided in Paris, the metropolis of scholasticism, +and he strenuously argued and +maintained that, whereas chastity is one +of the three essential vows of Religion, +and the formula made no mention thereof, +the said formula was incomplete, erroneous, +contrary to the decretals and canonical +sanctions. And again he urges the Provost +and the Brethren to conform themselves +in this, as in all else, to some fully +authorised branch of the institute of the +Canons Regular.</p> +<p>Once more the good men humbly acquiesced; +<span class="pb" id="Page_32">[32]</span> +and it seems that they modelled +their religious family upon the famous Congregation +of St. Victor, of which their zealous +counsellor was then the chief Superior.</p> +<div class="pb" id="Page_33">[33]</div> +<h2 id="c7">VI +<br /><span class="sc">Prior of Groenendael</span></h2> +<p>Meanwhile the Community of Groenendael +grew and flourished. The holy Prior continued +to make progress in the practice of +heroic virtue, his gifts of contemplation +became ever more sublime, and still his +reputation for sanctity increased. His contemporary +biographers, after the fashion of +their day, catalogue the Christian virtues, and +one by one show how they excelled in him. +Let it suffice here to remark that those +virtues which he the most earnestly commends +and the most highly exalts in his +writings, he the most constantly exercised in +his own person. Chief of these was humility, +which he terms everywhere the foundation +<span class="pb" id="Page_34">[34]</span> +of perfection; then obedience to men and +resignation to the will of God, a most +tender devotion towards Jesus Christ in +the Blessed Sacrament of the Altar, and, +in fine, an ardent love of God and the +neighbour. A few instances may be given +in illustration.</p> +<p>On one occasion Blessed John was seriously +ill; consumed by fever and tortured by an +intense thirst, he begged the Brother Infirmarian +for a drink of water. The Provost, +who happened to be present, forbade the +draught, fearing it might do him harm. He +was literally dying of thirst, and his lips were +cracking, they were so parched, yet Ruysbroeck +humbly acquiesced. But later, reflecting +how great would be the grief and +remorse of his friend and superior if he +actually died of his agony, he quietly remarked: +“Father Provost, if I have not +a drink of water now I shall certainly not +<span class="pb" id="Page_35">[35]</span> +recover from this malady.” Thereupon, in +great alarm, Dom Francis immediately bade +him drink. And from that moment the holy +man began to regain his strength.</p> +<p>Another and a continual proof of his +humility was the willingness with which he +took part in the heavy manual labour of the +Community. His dignity, his advanced age, +his inexperience in such work, the many +other calls upon his time and strength—all this +and the like the brethren urged as motives +wherefore he should be exempt; but he +refused to listen. Truth to tell, the material +advantage from his toil was but little: his +frame was enfeebled by years and austerities, +and in his ignorance he was liable, for instance, +to root up seedlings in the garden instead of +weeds! But the spiritual gain to the +Brethren was incalculable; there was not +only the example of his humility, but of his +unfailing recollection too. In the midst of +<span class="pb" id="Page_36">[36]</span> +his labour he never lost his sense of the +nearness of God’s presence. Indeed he was +wont to say that it was easier for him to raise +his soul to God than to lift his hand to his +forehead.</p> +<p>His humility also and his zeal for the +regular observance prevented him ever seeking +dispensation from the customary exercises +of the community life, or exemption from +any of the monastic austerities, vigils, or +fasts.</p> +<p>His love for the neighbour was shown by +the readiness and affability with which he +received and welcomed innumerable claimants +on his sympathy, help, and counsel. No soul +ever left his presence dissatisfied; every one +went back from a visit to Groenendael greatly +edified and inwardly refreshed. On one +occasion the Brethren were distressed for the +moment by an apparent exception. Two +Parisian clerics had visited the holy old man +<span class="pb" id="Page_37">[37]</span> +and had demanded some word or motto for +their guidance and encouragement.</p> +<p>Ruysbroeck merely observed: “You are +as holy as you wish to be.” Suspecting him +of sarcasm, the strangers retired deeply +mortified, and they complained to the Canons +that they were much disappointed in the +Prior, who evidently was not so saintly a man +as rumour had led them to believe. Learning +the cause of their chagrin, some of the +Brethren led the clerics back to Blessed John +and begged him to explain his meaning. +“But is it not simple?” he cried. “Is it +not quite true? You are as holy as you +wish. Your good-will is the measure of +your sanctity. Look into yourselves and +see what good-will you have, and you will +behold also the standard of your holiness.” +And then the visitors retired appeased and +edified.</p> +<p>Naturally his own Brethren were the first +<span class="pb" id="Page_38">[38]</span> +and chief to benefit by the holy Prior’s charity +and zeal. He denied himself to none; he +made himself all to all. Sometimes he gave +a spiritual conference after Compline, and +then perhaps he would be so carried away +as he enlarged upon the goodness of God +and the bliss of heaven, for instance, that +neither he nor his listeners would note the +passage of time. The midnight Office bell +would surprise them still hanging upon his +words. But such was the fervour infused +by his burning eloquence that not one felt +the loss of the three or four hours’ accustomed +sleep.</p> +<p>Ruysbroeck always spoke without any +immediate preparation; but it was characteristic +of the man that when requested +by the Canons or by strangers for a Conference, +he would sometimes confess in +all simplicity that inspiration was lacking, +that he had nothing to say. It was the +<span class="pb" id="Page_39">[39]</span> +same with his written treatises: at the close +of his life he was able to declare that he +had never committed anything to writing +save under the immediate motion of the +Holy Spirit.</p> +<p>As so often happens with the Saints, +Blessed John’s love for the neighbour overflowed +in tenderness for his brothers and +sisters of the lower creation also. Knowing +this trait, the Canons would remark to him +on the approach of winter: “See, Father +Prior, it is snowing already. What will the +poor little birds do now?” And with expressions +of heartfelt compassion this sublime +mystic, who was habitually lost in dizziest +heights of contemplation, would give instructions +that the feathered choristers outside the +cloister should not be abandoned to perish of +hunger.</p> +<p>Very frequently in his works Blessed Ruysbroeck +takes occasion to treat of the Holy +<span class="pb" id="Page_40">[40]</span> +Sacrament of the Altar, and ever he speaks +of this sacred mystery in terms of the most +vivid faith and intense devotion, discussing +it as a supreme proof of God’s love for men, +on a par with the gifts of Creation, the Incarnation, +and Redemption. His biographers +tell us of his personal love for the Blessed +Eucharist, and especially of his ecstatic devotion +in offering the great Sacrifice. To the +close of his long life, even when his failing +sight could no longer distinguish the figure of +the Crucified stamped upon the Host, nothing +but grave sickness could hold him back from +daily celebration. Sometimes he swooned +from the excess of the sweetness with which +his soul was inundated during the canon of +the Mass.</p> +<p>On one such occasion not only did he faint, +but he seemed on the point of expiring, so +that the terrified server reported the matter +to the Provost. Attributing the faintness +<span class="pb" id="Page_41">[41]</span> +to advancing age and weakness, the Superior +was about to forbid the holy old man to +celebrate any more, when Blessed John +humbly besought him to forbear, assuring +him that the swoon was due not to the failing +of years but to the overpowering of divine +grace, <i>non propter senium sed divinae gratiae +collatum xenium</i>. “Even to-day,” he added, +“Jesus Christ appeared to me, and filling +my soul with a deliciousness all divine, He +said to my heart, <i>Thou art Mine and I am +thine</i>.”</p> +<p>Such heavenly favours seem to have been +by no means rare with our Saint. He was +frequently ravished with a vision of Our +Divine Lord in His sacred Humanity. Christ +appeared to him, accompanied by His Blessed +Mother and a numerous retinue of Saints, +and conversed familiarly with him. On one +such occasion, penetrating his whole being +with a sense of wondrous sweetness, He +<span class="pb" id="Page_42">[42]</span> +greeted him with ineffable condescension +thus: “Thou art My dear son, in whom I am +well pleased.” Then Jesus Christ embraced +him and presented him to Our Lady and the +attendant Saints with the words: “Behold +My chosen servant!”</p> +<div class="pb" id="Page_43">[43]</div> +<h2 id="c8">VII +<br /><span class="sc">Ruysbroeck’s Tree</span></h2> +<p>Whenever Blessed John felt the Spirit of +God full upon him, even the solitude of the +cloister was not sufficiently retired for the +intimacy of the divine union. He would +wander away into the depths of the forest +surrounding the monastery, there to abandon +himself to the action of the Holy Ghost undisturbed. +On these occasions also he was +wont to take with him a stylus and a wax +tablet, in order to jot down such thoughts +and lights as he was moved to preserve in +writing. Of these notes a fair copy was made +on his return to the Priory. Towards the end +of his days, when his sight was failing and +otherwise the effort of making these notes was +<span class="pb" id="Page_44">[44]</span> +too much for him, one of the Canons always +accompanied him into the forest to write down +at his dictation whatever he was moved to +communicate. Sometimes days or whole +weeks would pass, and for want of inspiration +not a line nor a word would be added to the +treatise in hand. But when again the Spirit +breathed, he continued from the very sentence +or phrase where he had paused, just as if +there had been no interval between.</p> +<p>One day the Saint had retired as usual +into the forest, and the Brethren, knowing his +occupation, respected his privacy. But when +hours passed and there was no sign of his +return, they became alarmed and set out to +scour the woods in search of him. One of the +Canons was especially intimate with the +Prior and loved him most tenderly. Perhaps +his anxiety urged him ahead of the rest. In +a glade of the forest his eye lighted upon a +wondrous scene. He perceived a tree as +<span class="pb" id="Page_45">[45]</span> +it were in flames. On nearer approach he +discovered that it was in fact encircled with +fire. And under the tree, in the midst of the +mysterious conflagration, John Ruysbroeck +was seated, manifestly rapt in ecstasy.</p> +<p>The memory of this miracle was never lost +in the Community. For generations the +tree was known and venerated as <i>Ruysbroeck’s +Tree</i>. At the close of the fifteenth century +the Prior, James van Dynter, planted a lime-tree +in the same place, which received the +respect shown hitherto to the original, which +presumably had died down. When in 1577 +the Canons were obliged to abandon Groenendael +on account of the vexations of the +religious wars, it is said that this tree withered +away until only its bark was left; but when +the Community returned in 1607, it revived +and flourished again.</p> +<p>This episode also has fixed the traditional +representation of Blessed John Ruysbroeck. +<span class="pb" id="Page_46">[46]</span> +He is usually pictured seated under a tree, +a stylus in his hand and a wax tablet resting +on his knee, while Saint and tree alike +are encircled in brilliant rays of celestial +light.</p> +<div class="pb" id="Page_47">[47]</div> +<h2 id="c9">VIII +<br /><span class="sc">A Director of Souls</span></h2> +<p>It is no wonder that as the fame of these +and similar marvels spread abroad, multitudes +of the faithful, young and old, clergy +and laity, flocked to see and hear the holy +Prior of Groenendael. They came to him +from Flanders, Brabant, Holland, Germany, +and France. Ruysbroeck received all with +unvarying simple courtesy, and his unpremeditated +words were ever found to meet +exactly the needs of each. Many placed +themselves unreservedly in his hands, and +frequently sought his direction by correspondence, +or came long distances to consult +him in person.</p> +<p>One of these penitents was the Baroness +<span class="pb" id="Page_48">[48]</span> +van Marke, of Rhode-St.-Agatha, which lies +midway between Groenendael and Louvain. +This lady conceived such a veneration for the +holy Prior that when she went to visit him, +she walked the journey, pilgrimwise, barefoot. +Finally, his exhortations to flee and despise +the passing vanities of the world prevailed +so much with her that she entered a Convent +of Poor Clares in Cologne, and her son Ingelbert +joined the Community of Groenendael.</p> +<p>We are told of another disciple, who once +fell into a grievous sickness and at the same +time into a still more grievous affliction of +spirit. She sent for Blessed John, begging +him to visit her. She told him of her distress; +behold, she was abandoned by God, on the +one hand no health or strength was left her +to perform her accustomed works of mercy, +and on the other hand physical suffering took +away all taste for prayer! What was she to +do? “You can do nothing more pleasing +<span class="pb" id="Page_49">[49]</span> +to God, my dear child,” responded the Saint, +“than simply and utterly to submit to His +holy will. Strive to forsake your own desires +and to give Him thanks for all things.” +Such unction accompanied these simple and +characteristic words that the good lady felt +deeply consoled, and she repined no more.</p> +<p>Among the more famous to frequent Groenendael, +there to sit and learn at the feet of +Ruysbroeck, is mentioned the well-known +German mystic Tauler. But authorities are +divided at present as to whether or no these +visits to Groenendael can be fitted in with +other ascertained facts of Tauler’s life. However, +it is certain that Tauler was well acquainted +with the writings of our Saint; +to a great extent he followed his method, and +at times, in the free-and-easy style of those +days, he did not hesitate to transfer bodily +from Ruysbroeck’s volumes into his own.</p> +<div class="pb" id="Page_50">[50]</div> +<h2 id="c10">IX +<br /><span class="sc">Ruysbroeck and Gerard Groote</span></h2> +<p>A greater than Tauler, and one whose influence +was eventually far more widespread, +undoubtedly owed much to the recluse of +Groenendael and freely acknowledged Blessed +John his master. This was the famous Gerard +Groote, the founder, as already noted, of the +<i>Devout Brothers and Sisters of the Common +Life</i>, and through them of the Windesheim +Congregation of Canons Regular. The occasion +and circumstances of Groote’s first visit +to Groenendael are narrated by the Venerable +Thomas à Kempis in his <i>Vita Gerardi Magni</i>. +The passage is so graphic and characteristic +that it is well worth transcribing.<sup><a id="fr_4" href="#fn_4">[4]</a></sup></p> +<div class="pb" id="Page_51">[51]</div> +<p>“The pious and humble Master Gerard, +hearing of the great and widespread fame of +John Ruysbroeck, a monk and Prior of the +Monastery of Grünthal, near Brussels, went +to the parts about Brabant, although the +journey was long, in order to see in bodily +presence this holy and most devout Father; +for he longed to see face to face, and with his +own eyes, one whom he had known hitherto +only by common report and by his books; +and to hear with his own ears that voice +utter its words from a living human mouth—a +voice as gracious as if it were the very +mouthpiece of the Holy Ghost. He took +with him therefore that revered man, Master +John Cele, the director of the School of +Zwolle, a devout and faithful lover of Jesus +Christ; for their mind and heart were one +in the Lord, and the fellowship of each was +pleasant to the other, and this resolve was +kindled within them that their journey, which +<span class="pb" id="Page_52">[52]</span> +was undertaken for the sake of spiritual +edification, should redound in the case of +each to the Glory of God.</p> +<p>“There went also with them a faithful +and devout layman, named Gerard the shoemaker, +as their guide upon the narrow way, +and their inseparable companion in this +happy undertaking.</p> +<p>“When they came to the place called Grünthal, +they saw no lofty or elaborate buildings +therein, but rather all the signs of simplicity +of life and poverty, such as marked the first +footsteps of our Heavenly King, when He, +the Lord of Heaven, came upon this earth as +a Virgin’s Son, and in exceeding poverty. +As they entered the gate of the monastery, +that holy Father, the devout Prior, met them, +being a man of great age, of kindly serenity, +and one to be revered for his honourable +character. He it was whom they had come +to see, and saluting them with the greatest +<span class="pb" id="Page_53">[53]</span> +benignity as they advanced, and being taught +by a revelation from God, he called upon +Gerard by his very name and knew him, +though he had never seen him before. After +this salutation he took them with him into +the inner parts of the cloister, as his most +honoured guests, and with a cheerful countenance +and a heart yet more joyful showed +them all due courtesy and kindness, as if he +were entertaining Jesus Christ Himself.</p> +<p>“Gerard abode there for a few days conferring +with this man of God about the Holy +Scriptures; and from him he heard many +heavenly secrets which, as he confessed, +were past his understanding, so that in amazement +he said with the Queen of Sheba, ‘O +excellent Father, thy wisdom and thy knowledge +exceedeth the fame which I heard in +mine own land; for by thy virtues thou +hast surpassed thy fame.’ After this he +returned with his companions to his own city, +<span class="pb" id="Page_54">[54]</span> +greatly edified; and being as it were a purified +creature, he pondered over what he had +heard in his mind and often dwelt thereon +in his heart; also he committed some of +Ruysbroeck’s sayings to writing, that they +might not be forgotten.</p> +<p>“This sojourn on his visit to the Prior was +not a time of idleness, nor was the discourse +of so holy a father barren; but the instruction +of his living voice gave nurture to a fuller love +and an increase of fresh zeal, as he testifies +in a letter which he sent to these same brethren +in the Grünthal, saying: ‘I earnestly desire +to be commended to your director and Prior, +the footstool of whose feet I would fain be +both in this life and in the life to come; +for my heart is welded to him beyond all +other men by love and reverence. I do still +burn and sigh for your presence, to be renewed +and inspired by your spirit and to be a partaker +thereof.’”</p> +<div class="pb" id="Page_55">[55]</div> +<p>Other details of this interesting visit are +supplied by the biographers of Ruysbroeck. +Speaking in the fullness of the intimacy that +had sprung up between them, Gerard Groote +ventured to express surprise that, in dealing +with the sublime matters which usually +formed the subject of his discourse, the holy +Prior should employ words and phrases which +laid him open to the charge of those very +errors, especially pantheism, against which +his writings were commonly directed. It +was then that Ruysbroeck declared that he +had never set down aught in his books save +by the inspiration of the Holy Ghost and in +the presence of the Ever Blessed Trinity. +This solemn assurance the holy man repeated +to his brother Canons on his deathbed.</p> +<p>On another point also, like the trained and +exact theologian he was, Gerard Groote wished +to correct his friend. He insisted that the +boundless confidence which Ruysbroeck expressed +<span class="pb" id="Page_56">[56]</span> +in the mercy of God seemed to savour +somewhat of presumption, and he proceeded +to quote the most terrifying passages from +Scripture anent the penalties of the wicked. +Blessed John quietly replied: “Master +Gerard, I assure you that you have quite +failed to inspire me with fear. I am ready +to bear with unruffled soul whatever the Lord +shall destine for me in life or in death. I +can conceive of nothing better, nothing safer, +nothing more sweet. All my desires are restricted +to this, that our Lord may ever find +me prepared to accomplish His holy will.”</p> +<p>This first visit was the beginning of most +cordial relations between Ruysbroeck and +Gerard Groote. The latter returned several +times to Groenendael and resided there for +months together. He also corresponded frequently +with the holy Prior and the Canons +and translated some of our Saint’s works +into Latin. He read over his MSS. before +<span class="pb" id="Page_57">[57]</span> +publication, and begged him at times to +change or modify expressions which might +give a handle to the hostile or scandal to the +weak. The writings of Ruysbroeck were +likewise among those which were the most +frequently transcribed and multiplied by +the copyists of the <i>Devout Brothers of the +Common Life</i>. A few years later one of the +most diligent and skilled of these scribes was +the future author of the <i>Imitation of Christ</i>.</p> +<div class="pb" id="Page_58">[58]</div> +<h2 id="c11">X +<br /><span class="sc">Ruysbroeck and Windesheim</span></h2> +<p>In fact, widespread as was the influence of +Blessed John Ruysbroeck on his contemporaries +and incalculable as was the fruit of +his writings in the many cloisters, through +which they were rapidly diffused, the means +by which Divine Providence chose chiefly +to preserve and propagate his power was +precisely this friendship with Gerard Groote. +Gerard continually strove to imbue his own +disciples with the spirit which he had imbibed +from the Prior of Groenendael. For +himself and for his followers he took as a +rule of life the motto of Ruysbroeck, <i>to make +it a chief study to meditate upon the life of +Jesus Christ</i>. “Let the fountain-head of thy +<span class="pb" id="Page_59">[59]</span> +study and thy mirror of life be first the +Gospel of Christ, for there is the life of +Christ.” The Scriptures should be read +rather than the Fathers, and the New +Testament more than the Old, <i>for there is +the life of Christ</i>. And herein again what is +profitable for a devout and spiritual life is +to be sought rather than the subtleties of +theology and the schools.</p> +<p>When a friend of Gerard’s, Reinalt Minnenvosch, +projected the founding of a monastery, +Groote advised him to establish a Priory of +Canons Regular on the model of Groenendael. +The Canonry of St. Saviour’s at Emstein was +the result. At Groote’s request, a professed +priest came from Groenendael to initiate +the new Religious into the Canonical Life; +and later it was at Emstein that the first +members of Gerard’s own Congregation of +Windesheim made their noviciate preparatory +to Profession.</p> +<div class="pb" id="Page_60">[60]</div> +<p>This was after Gerard Groote’s death, but +it was in accord with his express desire. +Wishful to establish a Religious Institute in +connection with his <i>Devout Brothers and +Sisters of the Common Life</i>, who, whether +lay or cleric, were dwelling together without +the binding force of the vows, Gerard fixed +upon the Order of Canons Regular for this +purpose, principally, so Thomas à Kempis +assures us, because of his profound veneration +for the Prior and Brethren of Groenendael. +“He was moved to institute this +Order of Regulars chiefly by his singular +reverence and love for the venerable Dom +John Ruysbroeck, the first Prior of Groenendael, +and of the other most exemplary +Brethren living there religiously in the +Regular Order.”</p> +<p>For further information concerning the +<i>Devout Brothers</i> and the Windesheim Canons +the reader is referred to the various works +<span class="pb" id="Page_61">[61]</span> +which have been published of late years on +the Venerable à Kempis.<sup><a id="fr_5" href="#fn_5">[5]</a></sup> Both Brothers +and Canons were living examples of the +mystic teachings of Ruysbroeck put to the +test of daily practice. Flight from the +pleasures and vanities of the world, unbounded +humility, constant meditation on +the life and especially the Passion of Jesus +Christ, the most complete and absolute +abandonment to the Divine Will, an intense +devotion full of the personal love of God—these +were the salient points of Blessed John’s +example and doctrine, perpetuated and propagated +by the works, words, and writings of +the Windesheim Canons Regular and their +<span class="pb" id="Page_62">[62]</span> +secular associates, the <i>Brothers of the Common +Life</i>. It is scarcely needful to remark also +that these are the chief features of the +teaching of the <i>Imitation of Christ</i>, that +golden little treatise, which, embodying the +whole spirit of the School of Windesheim +and Groenendael, has carried and still +carries light, healing, and consolation to +thousands upon thousands who have never +so much as heard of either Windesheim or +John Ruysbroeck.<sup><a id="fr_6" href="#fn_6">[6]</a></sup></p> +<div class="pb" id="Page_63">[63]</div> +<p>It may be mentioned here that in 1409 +the Priory of Groenendael was instituted +the Mother-house of a congregation of that +name. But a few years later this congregation, +with its dependent Priories, was affiliated +to the more numerous Windesheim Canons. +Thus the twin institutes were merged into +one, and the Windesheim Congregation became +<span class="pb" id="Page_64">[64]</span> +the direct heir of the virtues and +teaching of Blessed John Ruysbroeck. But +finally Windesheim was aggregated to the +Lateran Congregation of Canons Regular; +and thus it is that to-day the Canons +Regular of the Lateran are privileged, with +the clergy of Mechlin, to keep with proper +Office and Mass the Feast of Blessed John +Ruysbroeck.</p> +<p>Connected thus intimately with Gerard +Groote and Tauler, it is not surprising that +Ruysbroeck shares with these, as with à +Kempis, Suso, and others, the doubtful +honour of being proclaimed in certain +quarters as a precursor of the sixteenth-century +“Reformation.” In support of +this position it is easy enough to gather +together expressions of the most poignant +sorrow and of the most bitter invective +for the lax morality of clergy and laity, +mendicant friars, and highly placed prelates. +<span class="pb" id="Page_65">[65]</span> +But the same argument would +convict several Popes of being heralds of +Luther! Not to labour the point at unnecessary +length in a non-controversial work +of this kind, let it suffice to mention the +touchstone which never fails to distinguish +the genuine reformer from the mere sectarian: +while boldly attacking the vices of +those in office, Blessed John Ruysbroeck +never assails the office itself. He always +speaks in the most submissive and reverent +terms of the authority of the Church and +of the dignity of the priesthood. His +writings without exception treat in the +orthodox sense on the subject of grace, +the sacraments, etc. We have already remarked +his ardent devotion towards the +Blessed Eucharist. To this may be added +a most tender love for the Virgin Mother +of God. Note, finally, his frequent and +fervent exhortations to the perfect observance +<span class="pb" id="Page_66">[66]</span> +of the three vows of religion, and one +can imagine how comfortable he would feel +in the company, say, of Luther and his +renegade nun!</p> +<div class="pb" id="Page_67">[67]</div> +<h2 id="c12">XI +<br />The Writings of Ruysbroeck</h2> +<p>Blessed John’s writings cannot be called +voluminous, and yet for a purely contemplative +author they are comparatively considerable. +The list of his works authenticated +up to the present—for earnest students +are at work, and other MSS. may yet be +discovered—comprises the following, giving +an English equivalent for the Old Flemish +or Latin titles: (1) The Kingdom of the +Lovers of God; (2) The Splendour of the +Spiritual Espousals; (3) The Brilliant; (4) +Of Four Subtle Temptations; (5) Of the +Christian Faith; (6) Of the Spiritual Tabernacle; +(7) Of the Seven Cloisters; (8) The +Mirror of Eternal Life, or, a Treatise on the +<span class="pb" id="Page_68">[68]</span> +Blessed Sacrament; (9) The Seven Degrees of +Spiritual Love; (10) Of the Supreme Truth; +(11) The Twelve Béguines. And these others +are less certainly proved to be his: (12) Of +the Twelve Virtues; (13) Seven Letters; (14) +A Summary of the Spiritual Life; (15) Two +Canticles; (16) A Short Prayer.</p> +<p>Pending a complete and faithful English +rendering of all these works, the following +descriptive analysis of the principal of them +may not prove unacceptable.</p> +<h3>The Kingdom of the Lovers of God</h3> +<p>This treatise is a detailed interpretation +and a mystic application of the text +adapted from Wisdom x. 10: <i>Justum deduxit +Dominus per vias rectus et ostendit illi regnum +Dei</i> in the Breviary Office of a Confessor. +Upon these words Ruysbroeck bases a division +of his work into five books. The first book +<span class="pb" id="Page_69">[69]</span> +treats of God, <i>Dominus</i>, His power and +sovereignty. In the second Blessed John +explains how Christ conducted, <i>deduxit</i>, man +into the liberty of the children of God, chiefly +by redemption and by the institution of the +seven Sacraments. In the third he treats +of the just man, <i>justum</i>, and works out eight +items which render a man just, both in the +active and in the contemplative life. The +fourth book expounds the right ways, <i>vias +rectas</i>, which lead to the Kingdom of God: +<i>the exterior way</i>, namely, the material universe +of three heavens and four elements, the contemplation +of which should excite man to the +praise of the Creator; <i>the way of natural +light</i>, the acquisition of the seven virtues; +finally, <i>the supernatural and divine way</i>, the +infusion of the supernatural virtues and the +gifts of the Holy Ghost. In the last book +we have a disquisition on the kingdom of +God, <i>ostendit illi regnum Dei</i>, of which we +<span class="pb" id="Page_70">[70]</span> +are told there are five aspects or divisions: +the sensible kingdom, exterior to God, in +which the author finds scope for a description +of the last judgment and the qualities +of risen bodies, the kingdom of nature, the +kingdom of the Scriptures, the kingdom of +grace and of glory, and finally the Divine +Kingdom itself, which is God. This treatise +is full of reflections and considerations of +the most elevated order, and there is much +therein that is by no means easy to grasp +or understand.</p> +<h3>The Splendour of the Spiritual Espousals</h3> +<p>For his text Ruysbroeck takes Matt. xxv. 6, +<i>Ecce, sponsus venit, exite obviam ei</i>. He +makes a division into three books, treating +respectively of the active, the interior, and the +contemplative life. Each book is further +subdivided into four parts, corresponding to +<span class="pb" id="Page_71">[71]</span> +the four divisions of the text in each stage +of perfection as follows. Ruysbroeck expounds +and illustrates (1) the rôle of the +vision, <i>ecce</i>; man must turn his eyes to God; +(2) the divers comings of the Bridegroom, +<i>sponsus venit</i>, the manner, namely, in which +God approaches the soul; (3) the going forth +of the soul on the path of the virtues, <i>exite</i>; +(4) and finally, the embrace of the soul and +the heavenly spouse. In no one work does +Blessed Ruysbroeck give a complete account +of his mystic teaching; but if his system +were to be examined and explained by any +one book, it would certainly be this of the +<i>Spiritual Espousals</i>. It has always been +considered as his chief work, and in this +light also Ruysbroeck himself seems to +have regarded it. He sent a copy of it +himself to his friends in Germany, and +expressed the desire that it might be multiplied +and made known even to the foot +<span class="pb" id="Page_72">[72]</span> +of the mountains. In the four last chapters +of the second book the author confutes +some current errors of the day, apparently +the teachings of Bloemardinne and almost +certainly of Eckart.</p> +<h3>The Brilliant</h3> +<p>Gerard Naghel tells us the story of the +origin of this treatise. One day Ruysbroeck +had been conversing with a certain hermit +on matters spiritual, when on parting the +latter begged the holy Prior to commit the +matter of his discourse to writing for the +edification of himself and others. To satisfy +his desire, says Naghel, Ruysbroeck composed +this work, which contains instruction +sufficient to lead a man to perfection. The +treatise seems a supplement, and in some +sense a corrective of the <i>Spiritual Espousals</i>. +After a brief description of the means by +<span class="pb" id="Page_73">[73]</span> +which the just man acquires the interior life +and rises thence to the contemplative, the +holy man shows how the precious stone, or +white counter, <i>calculus candidus</i>, of Rev. ii. +17, is no other than Christ Himself, Who +gives Himself without reserve to contemplative +souls. God calls all men to intimate +union with Himself. But not all men respond +to His appeal. Sinners utterly despise the +invitation; while the just respond, though +these again in varying degrees. Some keep +the commandments chiefly from fear of +the penalties attached to transgression; they +are as <i>mercenaries</i>. Others sincerely endeavour +to conquer nature and unruly desires, +they have true faith in God, and God is the +only motive of their actions; these are the +<i>faithful servants</i>. However, these still suffer +many impediments from the exterior life +which they lead, and a more intimate union +is attained by the <i>intimate friends</i>, who +<span class="pb" id="Page_74">[74]</span> +observe the counsels as well as the precepts. +Finally, the highest degree of union and +contemplation is attained by the <i>hidden sons</i>, +who are utterly divested of all self-love and +self-seeking, and whose life is hidden with +Christ in God.</p> +<h3>Of Four Subtle Temptations</h3> +<p>In this tract Ruysbroeck inveighs against +the chief errors and abuses of his own times. +The first, says Ruysbroeck, is love of ease +and comfort, indolence, the source of sensuality, +and luxury, an abuse very prevalent +in monasteries and among the clergy. The +second is hypocrisy, which, under the cloak +of a seeming austerity, claiming even visions +and ecstasies, conceals a corrupt interior and +depraved morals. The third is the desire to +understand everything, to attain to the contemplation +of the divine nature by the sheer +<span class="pb" id="Page_75">[75]</span> +force of the intellect, without the assistance +of God’s grace. The fourth and the most +formidable is the so-called <i>liberty of spirit</i>, +the error and heresy of those who, casting +aside all interior effort, pretend to acquire +contemplation by ludicrous mortifications, +by extravagant bodily posturing, and by a +senseless quietism. The third error is that of +Eckart, and the fourth was proper to the +Brothers and Sisters of the Free Spirit. Ruysbroeck +concludes his tract with a discussion +of the ways and means of avoiding these +snares, viz. by holiness of life, the practice +of all the virtues, obedience to superiors and +the authority of the Church, and imitation +of Jesus Christ.</p> +<h3>Of the Christian Faith</h3> +<p>A dogmatic commentary on the Athanasian +Creed. Starting with the principle that +<span class="pb" id="Page_76">[76]</span> +the true Christian Faith is indispensable for +the union of the soul with God, Ruysbroeck +proceeds to explain the chief tenets of our +belief, and to show their bearing on the +interior life. His explanations are brief, +his speculations sublime. The more forcibly +to exhort to the practice of virtue, he dwells +at considerable length on the last judgment, +on the rewards of the just, and on the +penalties decreed to each particular class of +sinner. His picture here of the happiness +of heaven and the sufferings of hell is most +apt and striking.</p> +<h3>Of the Spiritual Tabernacle</h3> +<p>The most lengthy this of all Ruysbroeck’s +works. It consists of a mystic interpretation, +a long-drawn-out allegory, in which +the Tabernacle of the Old Testament is +considered as a type of the course of love. +<span class="pb" id="Page_77">[77]</span> +The outer and the inner courts, the altar +of sacrifice, the hangings, the pillars and +their sockets, the rings, the names of the +workmen, the seven-branch candlestick, the +brazen laver, the priestly ornaments, the +ephod and the twelve stones, the holy oils +and the incense, the table of the loaves +of proposition, the different sacrifices with +the distinction between the clean and the +unclean animals, the holy of holies, the +ark and its appurtenances,—all are applied +with a wealth of detail, which, however, +never lacks dignity, and with a wondrous +skill to Ruysbroeck’s usual three divisions +of the exterior moral life, the interior, +and the purely contemplative. The Tabernacle +was a subject which naturally lent +itself to allegory and to mystic interpretation, +and Hugh of St. Victor had already +preceded our author, as doubtless also he +inspired him with his <i>De Arca mystica</i>. +<span class="pb" id="Page_78">[78]</span> +Though sometimes the thread is lost in the +multiplicity of details, this treatise is most +attractive and contains some of the best +pages of Blessed Ruysbroeck.</p> +<h3>Of the Seven Cloisters</h3> +<p>This was composed for a penitent of our +Saint, Margaret von Meerbeke, a Poor Clare +of Brussels, and it gives a rule of life for +Religious. The holy Prior traces out an +order of the day, insisting especially on +the need of cultivating the interior life; +he mentions the virtues which his penitent +should exercise, and inveighs against the +abuses which have crept into convents, +pointing out the danger of communication +with the outer world. In all things Margaret +should imitate the example of her +foundress, St. Clare, who gained her glorious +place in Heaven by shutting herself up +<span class="pb" id="Page_79">[79]</span> +within the seven cloisters. After dwelling +on these, viz., by expounding seven means +of retreating from the world and living +close to God, the author turns again to +practical details and condemns the softness +and luxury of certain Religious in their +dress. Each day, he says, should close +with a peep into three books: the book +of our own conscience, which shows the +imperfections which must be purified; the +book of the Life and Passion of our Lord, +which we should imitate; and finally the +book of eternal life, to which we ought to +tend with all our strength.</p> +<h3>The Mirror of Eternal Life</h3> +<p>This also was addressed to a nun, probably +the same Poor Clare. It explains again the +three degrees of the mystic life, but with +special reference now to the cloister and the +<span class="pb" id="Page_80">[80]</span> +Blessed Eucharist. Some are in the purgative +way: if they persevere in virtue and +progress in perfection, they shall partake of +the table, Ps. xxiii. 5, which is no other +than the banquet of the Holy Eucharist. +Ruysbroeck dwells on the virtues necessary +for the worthy reception of the Sacrament, +and narrates the manner of its institution by +our Divine Lord at the Last Supper, showing +what were the matter and form used by +Christ. He discourses on the evidence of +God’s love to be found in this mystery of the +altar; and then refutes objections as to the +manner of the Divine Presence, expressly +teaching Transubstantiation. Those who +approach the altar rails are divided by him +into seven classes, and here the author shows +a wondrous and intimate knowledge of the +working of the human heart. The treatise +closes with a description of the contemplative +life.</p> +<div class="pb" id="Page_81">[81]</div> +<h3>The Seven Degrees of Spiritual Love</h3> +<p>In a simile familiar to spiritual writers of +all ages, Ruysbroeck compares life to a ladder, +or stairway of seven steps, leading up to +perfection and union with God. These stages +are respectively: (1) Conformity with the +holy will of God; (2) Voluntary poverty; +(3) Purity of soul and chastity of body; +(4) Humility, with her four daughters, obedience, +gentleness, patience, and the forsaking +of self-will; (5) The desire of the divine +glory, involving three spiritual exercises, +namely, acts of love and adoration, acts +of supplication, and acts of thanksgiving; +(6) The contemplative and perfect life, by +which man finally attains the last stage of, +(7) sublime ignorance. (Compare Walter +Hilton’s “darksome lightness” in his <i>Scale +of Perfection</i>.)</p> +<div class="pb" id="Page_82">[82]</div> +<h3>Of the Supreme Truth</h3> +<p>This treatise was issued by way of explanation +of some difficult passages in his first +work, concerning especially the gift of counsel, +and indeed as a kind of defence and apology +of his whole mystic teaching. He protests +that he has never admitted that the creature +can be raised to a state of identity with God, +and once more he explains his conception of +the union of the soul with her Divine Spouse. +There is a union common to all the just, +brought about by the grace of God, with the +forsaking of vice, the practice of virtue, and +submission to the authority of the Church. +Then there is a more intimate union, like +unto that of fire and iron, which, when united, +seem but one matter, though in fact they +remain two distinct substances. Those who +attain this love God and live in His presence, +but as yet arrive not at a complete knowledge +<span class="pb" id="Page_83">[83]</span> +of His essence. After this again there +is even a yet closer union, whereby the +Eternal Father and man become one, not +indeed with oneness of substantial unity, +but in a oneness of love and bliss. It is +evident that language here fails the holy +author to express the sublimity of his concept +and his experience; in his endeavour +to show the intimacy of this last method of +union he is driven to use expressions which, +taken as they stand, have that pantheistic +ring which it is his first object here to +disclaim.</p> +<h3>The Twelve Béguines</h3> +<p>After the <i>Tabernacle</i>, this is the most +lengthy of our Saint’s works, and it is of great +importance as throwing considerable light +on Ruysbroeck’s ideas and system. We are +introduced to twelve Béguines discoursing +together on the love of Jesus Christ, whence +<span class="pb" id="Page_84">[84]</span> +an easy transit to the real subject-matter +of the tract, the contemplative life. To +attain the state of contemplation, four conditions +are required: a ray of divine light, +producing illumination, whence, on the part +of the soul, a looking at God, or speculation, +passing into contemplation, and this stage +again merging into a state of sublime, ecstatic +love. There are four distinct acts or states +of love, corresponding respectively to each +of these stages. Ruysbroeck also shows +here the action of the Holy Ghost in forming +the soul to a more intimate knowledge of +God.</p> +<p>The second part of the book then opens +with a fresh order of ideas. Ruysbroeck +divides mankind into good Christians and +wicked men. Holiness consists of the union +of the active and the contemplative life. +There are, however, some who practise neither +one nor the other and yet give themselves out +<span class="pb" id="Page_85">[85]</span> +as the most holy of all. Among these Ruysbroeck +proceeds to distinguish four kinds of +errors or heresies: (1) Errors against the +Holy Ghost and His Grace; (2) Errors +against God the Father and His power; (3) +Errors against God the Son and His Sacred +Humanity; and finally errors against God +and all that makes up Christendom, namely, +the Scriptures, the Church, and the Sacraments. +On the other hand, the good Christian +is one who loves God with all his heart and +mind and soul and strength.</p> +<p>Blessed John then goes on to discourse of +the Divine Nature in Unity and Trinity. He +also discusses man in his material and in his +spiritual nature. The spiritual part of man +alone he says, can elevate him to the mystic +life (of which once more the three ways are +expounded), and alone also can show him +the reasons wherefore God created the +universe. The three ways of the mystic life +<span class="pb" id="Page_86">[86]</span> +are symbolised by the three heavens. The +stars and the planets exercise an influence +on terrestrial creatures, that is to say, upon +our bodies, for God alone can touch the soul, +leading it to good and restraining it from +evil. Thence also Ruysbroeck describes the +various temperaments of men by reference +to the planets and their conjunction with +the signs of the zodiac.</p> +<p>A chapter on our Divine Lord, held up as +the Model Religious, serves as a transition +to the third part, which is a treatise, largely +symbolical, on the Passion of Christ, divided +and subdivided according to the sequence +of the Canonical Hours.</p> +<p>This is perhaps the most discursive of Ruysbroeck’s +works, and in that sense the most +difficult to follow, because of the number and +length of the digressions. For instance, when +he comes to speak of the planet Venus, he +mentions the sign of the Balance, and this +<span class="pb" id="Page_87">[87]</span> +suggests a whole treatise of thirty-nine +chapters on the <i>Balance of Divine Love</i>. +The love of God for us, and all the blessings, +spiritual and temporal, which flow from it, are +cast into one pan of the balance, and we must +weigh down the other pan with our virtues; +and there follows a long disquisition on the +virtues we should practise, prominent among +which, as usual, he ranks humility. Here, +further, he finds occasion to work out his +distinction between the spirit and the reasonable +soul; and the whole digression closes +with a sad and striking comparison between +the fervour of primitive Christianity and the +laxity of his own days.</p> +<p>Bossuet very severely criticised this work, +holding it up as an example of forced allegories, +and so forth, and speaking of Ruysbroeck +as involved in the vain speculations +of astrologers. This opinion, though not +surprising, is not just, for the author is careful +<span class="pb" id="Page_88">[88]</span> +to insist that the planets have not influence +on the will of man as such. But it is natural +that Bossuet should regard such works with +suspicion and dislike, for he had considerable +trouble with false mystics, the quietists of +his own day; and even Ruysbroeck’s own +friends and contemporaries found much in the +volume that was strange, even to startling, +and Gerard Groote advised him not to publish +it in its entirety.</p> +<h3>Of the Twelve Virtues</h3> +<p>The reader will not be surprised to learn +that Blessed John contrives here to speak +of considerably more virtues than just twelve. +The principal and first is said to be humility, +and this again twofold—one humility inspired +by the contemplation of the power of God, +the other by the consideration of His goodness. +The daughter of humility is obedience, and +<span class="pb" id="Page_89">[89]</span> +obedience naturally involves denial of self-will, +poverty of spirit, and patience in adversities. +He then proceeds to treat very +beautifully and at length of interior detachment, +remarking that to secure this it is not +necessary to flee external occupations, but +that the attainment of perfection consists in +a perfect abandonment to the will of God and +the forsaking of our own will. When we +have arrived thus far, we shall no longer sin. +For past sins there must be continued sorrow, +but external penances are not equally for all. +And those who cannot endure great bodily +austerities must apply themselves to imitate +the austere life of Christ by interior self-denial.</p> +<h3>The Letters of Ruysbroeck</h3> +<p>These are spiritual letters, of course, conferences +in epistolary form.</p> +<p>The first is addressed to Margaret van +<span class="pb" id="Page_90">[90]</span> +Meerbeke, the Poor Clare of Brussels mentioned +above. Ruysbroeck writes: “When I +was at your convent last summer, you appeared +sad; methought God or some special +friend had forsaken you; therefore am I +writing you as follows.” And he proceeds to +console his spiritual daughter, and to warn +her against the dangers which may be found +even in the cloister. He declaims against the +abuses which sometimes creep into monasteries, +and almost always through <i>self-will</i>, +whereas every Religious should strive to have +all things <i>in common</i>, to be submissive to +superiors and affable to all. The holy author +closes with a description of the terrible +punishments to be meted out to those Religious +who fail to keep their rule and lead +a holy life.</p> +<p>The second, addressed to Matilda, the +widow of John of Culemberg, is of more importance. +After treating of the Apostles’ +<span class="pb" id="Page_91">[91]</span> +Creed, the seven gifts of the Holy Ghost, the +Decalogue, the vows of religion and the precepts +of the Church, the Incarnation and +death of Christ, Ruysbroeck expounds the +Catholic doctrine on the seven Sacraments, +and especially the Blessed Eucharist. He +describes the fruits which flow from a +worthy Communion, and treats again of +the three ways of the contemplative life, +and describes the elements of superessential +contemplation.</p> +<p>The third was sent to three Recluses of +Cologne. Blessed John exhorts them to +persevere in their holy manner of life. He +treats of the spiritual life, comparing Christ +to the precious pearl, the hidden treasure. +And finally he earnestly exhorts them to +constant meditation on the Passion of Our +Lord.</p> +<p>The fourth was addressed to Catherine of +Louvain, a devout young lady living in the +<span class="pb" id="Page_92">[92]</span> +world; and the other three were likewise +sent to persons in the world. All are full of +wise spiritual maxims, and all insist on the +need of humility and the abnegation of self-will.</p> +<div class="pb" id="Page_93">[93]</div> +<h2 id="c13">XII +<br /><span class="sc">The Teaching of Ruysbroeck</span><sup><a id="fr_7" href="#fn_7">[7]</a></sup></h2> +<p>In no one work, as already remarked, does +Blessed John Ruysbroeck give a complete +outline of his doctrines; the elements rather +are to be found dispersed among the various +treatises.</p> +<p>In common with most of the German +mystics, Ruysbroeck starts from God and +comes down to man, and thence rises again +to God, showing how the two are so closely +united as to become one. In His essence +God is simple unity, the one supremely pure +<span class="pb" id="Page_94">[94]</span> +and supernatural being, devoid of all mode, +in Himself still and immovable, and yet at +the same time the first cause and active +principle of all things. This principle is the +divine <i>nature</i>, which does not in reality differ +from the essence, and which is fruitful in the +Trinity. The Father is the essential principle, +and yet He is consubstantial with the other +two Persons. The Son, the uncreated Image +of the Father, is the Eternal Wisdom. The +Holy Ghost, proceeding from the other two, +and returning unto them, is the eternal Love, +which unites Father and Son. As regards +Persons, God is eternally active: as regards +essence, He abides in unbroken repose. +Creatures have been existing as ideas in God +from all eternity.</p> +<p>In man, whose body is merely a perishable +instrument, there is a spiritual, immortal +principle, like unto God, though less than +He. In this principle Ruysbroeck distinguishes, +<span class="pb" id="Page_95">[95]</span> +with a distinction of the reason, soul +and spirit; the former is the principle of the +merely human life, uniting together the lower +powers; the other is the principle of man’s +supernatural life in God, gathering together +his higher faculties. The soul has four inferior +powers: the <i>irascible</i>, and the <i>concupiscible</i>, +which two become bestial when not under +the ruling of a virtuous will; <i>reason</i>, by which +man is distinguished from the brute, and +<i>freedom of choice</i>, an exercise of the higher +faculty of the will. The spirit has the three +superior faculties, memory, understanding, +and will. In every man likewise there is a +triple unity, or oneness: the unity of the +lower faculties in the soul, the unity of the +higher in the spirit, and the unity of the +whole being in God, on Whom all things +essentially depend for their being.</p> +<p>Blessed John delivers the accepted teaching +of the Church on the Fall, the Incarnation and +<span class="pb" id="Page_96">[96]</span> +Redemption, on the need and on the means +of divine grace, the institution of the Sacraments, +the establishment of the Church, the +gifts of the Holy Ghost, etc.</p> +<p>But coming now to his more purely mystical +doctrine, we find that Ruysbroeck distinguishes +three degrees, or states—the active +life, the interior life, and the contemplative life. +The active life consists of the effort to conquer +sin and to draw nigh to God by exterior works. +Here in Christ is the Divine Exemplar, for +in His life He practised the three fundamental +virtues of humility, charity, and patience. +Humility is the foundation of the whole +building, and it is exercised chiefly in obedience, +which engenders the abdication of our +own will, and patience, or submission in all +things to the holy will of God. When a man +has arrived so far, he can exercise charity, +shown at this stage chiefly by compassion for +Christ suffering on the Cross for all men, and +<span class="pb" id="Page_97">[97]</span> +bringing with her the four cardinal virtues of +prudence, temperance, fortitude, and justice, +whereby also the Christian is enabled to fight +and conquer his three deadly enemies, the +devil, the world, and the flesh. Perseverance +in this active life is crowned by union with +God, a union wherein God alone is regarded +as the exemplar and the final end, wherein He +alone is sought and loved. Thus does a man +become a <i>Faithful Servant</i>.</p> +<p>As yet, however, there is only an imperfect +knowledge of God, and to become more closely +united with God, as an <i>Intimate Friend</i>, one +must strive to attain the second stage of the +mystic way, namely the <i>interior life</i>. For +this three preliminary conditions are requisite. +On the part of God, there must be a yet +stronger movement of divine grace, and on +the part of man, an absolute recollection, +with freedom from sensible images, attachments, +and cares, and then the gathering +<span class="pb" id="Page_98">[98]</span> +together of all the powers in the unity of the +Spirit. Christ, then, the Eternal Sun, enkindles +in the soul thus duly prepared a divine fire, +which engenders a warm, sensible love, a +devotion full of ardent desires, with thankfulness +for the divine mercies and affliction at +one’s own unworthiness. Then, as the action +of the sun draws up the moisture in the form +of vapour, to fall back again in refreshing +and fertilising showers of rain, so if the soul +persevere Christ sends down a fresh shower +of consolations, which fill the whole being +with a chaste pleasure and an indescribable +sweetness superior to all the delights of the +earth, rising even to a species of spiritual +intoxication, which may manifest itself in +outward acts. As yet there are no severe +trials for the soul, but she must beware of +pride and presumption, and of leaning too +much on these sensible delights instead of on +the Divine Giver. Meanwhile the Sun of +<span class="pb" id="Page_99">[99]</span> +Justice is reaching its apogee in the heavens, +and Christ draws up all the powers of the +soul, so that the heart is enlarged and fit to +burst with love, and at the same time it begins +to suffer from the wound of love, because of +the urgency of the power drawing upward +and its own impotency to follow; whence also +a spiritual languishing, a very madness and +impatience, or fever of love, capable even of +wasting the bodily strength. Love is liable +to be so intense at this stage, that visions +and ecstacies are granted; but at the same +time care must be taken against the delusions +of the evil one.</p> +<p>But thence the Sun enters on the sign of +the Virgin and its downward path, that is, +Christ hides Himself and deprives the soul +of the warmth of sensible love and the like. +It is the autumn, the time of gathering the +really ripe and lasting fruits; but to the +soul a time of seeming abandonment, aridity, +<span class="pb" id="Page_100">[100]</span> +darkness, etc. She must then beg the prayers +of others, be glad to leave herself in God’s +hands, willing to suffer and to sacrifice all +sweetness. Likewise, she must be careful +not to compromise God’s favour by seeking +earthly pleasures and delights, the consolations +of human friendship, and so forth.</p> +<p>Then there is a second coming of the Divine +Spouse, bringing with Him the gifts of the +Holy Ghost, whereby He adorns the three +supreme faculties of the spirit. Pure simplicity +empties the memory of all external +images and renders it stable. Spiritual +brightness gives the intelligence a sure discernment +of the virtues. And a spiritual +fervour arouses the will to a boundless love +for God and men.</p> +<p>There is yet a third coming, which affects +the supreme union of the spirit with God. It +is a species of intimate contact with God in +the very depths of the soul. The intellect +<span class="pb" id="Page_101">[101]</span> +cannot comprehend the manner of this union, +it can only witness its effects upon the +reason and the will. The power of loving +increases with the intimacy of this union, +and the intimacy increases the power of +love; and hence also a kind of loving strife +ensues, each wishing to possess the other +and each wishing to give himself to the +other utterly.</p> +<p>This is the apogee of the interior life, the +meeting, the union of the soul with God. It +may be brought about in three different ways: +(1) Man, struck by a light coming forth from +God, forsakes all images; he is plunged into +the union of fruitive love; he meets God +without any medium, a spirit like unto +Him; it is the state of absolute repose in +God, utter emptiness and leisure. (2) At +other times man adores God and consumes +himself in continual love, which ceaselessly +feeds on the presence of God; it is the mediate +<span class="pb" id="Page_102">[102]</span> +stage, the state of affective love, needful for +the attainment of the preceding. (3) Finally, +it is possible to unite enjoyment with activity: +man enjoys a most profound peace and produces +all the acts of love; he receives God; +and His gifts in the superior faculties, images +and sensations in the lower powers; it is the +most perfect state, the state of combined +activity and repose.</p> +<p>Even so, it is not the most sublime state. +Above the interior life there is the superessential +contemplative life; above the <i>faithful +friends</i> there are the <i>Intimate Sons</i> of God. +This third stage of perfection can never be +acquired by any act of the intelligence or +will; and so sublime is it that he only who +has experienced it can attempt its description, +and then in terms the most halting and imperfect. +This contemplation consists in an +absolute purity and simplicity of the understanding; +it is a knowledge and possession of +<span class="pb" id="Page_103">[103]</span> +God, without modes, without limits, without +medium, without any consciousness of the +difference of His qualities. Nevertheless, it +is not God, it is the light by which He is seen. +It is the death and destruction of self to +behold only the Being eternal and absolute. +Its essence is union with God, the still contemplation +of God, abandonment to God, so +that He alone acts, and not the soul. This +repose of the spirit engenders a supernatural +contemplation of the Trinity without any +medium, a feeling of bliss unspeakable, a +sublime ignorance; the last consciousness of +the difference between God and the creature—being +and nothingness—disappears.</p> +<p>This is the honeymoon of Christ with the +soul, to which the preceding stages are only +a preparation. The spirit is led from brightness +to brightness; and since no medium +comes between it and the divine splendour, +since the brightness by which it sees is the +<span class="pb" id="Page_104">[104]</span> +light itself which it sees, in a certain sense +itself becomes this brightness; it attains a +consciousness of its own superessential being, +of the unity of its essence in God.</p> +<div class="pb" id="Page_105">[105]</div> +<h2 id="c14">XIII +<br /><span class="sc">Some Appreciations</span></h2> +<p>Arrived thus at the summit of mystic speculation, +Ruysbroeck finds himself on the +confines of pantheism. However, he constantly +insists, as we have already remarked, +on the essential difference between the created +spirit and the Spirit Eternal. Man, he says, +must become deiform as far as that is possible +for the creature; in the union with God it +is not the difference of personality which is +destroyed, it is only the difference of will and +of thought, the desire to be anything apart +in oneself which must disappear. He declares: +“There where I assert that we are +one in God, I must be understood in this +sense that we are one in love, not in essence +or in nature.” His own strenuous opposition +<span class="pb" id="Page_106">[106]</span> +to the pantheists of his day proves his +orthodoxy in this matter; yet it must be +confessed again that from the very nature +of his sublime discourse, his expressions are +at times exceedingly bold and seemingly +unorthodox. The truth is that the resources +of human language prove inadequate to describe +even the foretaste on earth of that +“which eye hath not seen, nor ear heard, +nor hath it entered into the heart of man to +conceive.”</p> +<p>In B. John’s own lifetime Gerard Groote +was alarmed, and wrote once to the Canons +of Groenendael of a Doctor in Theology, and +of one Henry of Hesse, who had declared that +the <i>Spiritual Espousals</i> contained errors. +Twenty years after Ruysbroeck’s death, John +Gerson, the famous Chancellor of Paris, in a +letter to one Bartholomew, a Carthusian, who +had given him a copy of this treatise, praises +the first two books, but declares that the +<span class="pb" id="Page_107">[107]</span> +third teaches a kind of pantheism. This +charge brought forth a lengthy and spirited +defence from a Canon Regular of Groenendael, +named John Scoenhoven; and then in a +second letter Gerson maintained his objections, +but acquitted the holy author of all +intentional error. A similar stand was taken +later by Bossuet, who excuses Ruysbroeck +but condemns his manner of expression. It +must be remembered that these two were +engaged in confuting false mystics, and +naturally they would discredit the writings of +even a holy man, however orthodox, which +would appear to favour the erroneous tenets +of their opponents. Once more, we remark +that not only was Ruysbroeck manifestly free +from all culpable error, but throughout in his +own mind he never lost sight of the essential +distinctions, though at times his language +must necessarily sound exaggerated to unaccustomed +ears.</p> +<div class="pb" id="Page_108">[108]</div> +<p>On the other hand, to outweigh the unfavourable +opinion of these two French +critics, we have a host of writers of Ruysbroeck’s +own and subsequent days who not +only defend the orthodoxy of his writings, +but who also speak of them in terms of the +deepest admiration, and regard their author +almost as inspired.</p> +<p>We have already seen the esteem in which +the holy Prior of Groenendael and his writings +were held by Tauler, Gerard Groote, and the +Venerable Thomas à Kempis, and the vigour +with which his memory was vindicated by +John of Scoenhoven, But his advocates +were by no means confined to the limits of +his own Order, period, or country.</p> +<p>Henry van Herp, a Franciscan, compiled +a <i>Mirror of Perfection</i>, taken almost exclusively +from the <i>Spiritual Espousals</i>; and +by his means the teachings of Blessed +Ruysbroeck were propagated among the +<span class="pb" id="Page_109">[109]</span> +followers of St. Francis, particularly of the +Third Order.</p> +<p>Denys the Carthusian is unstinted in his +praises. He calls him the <i>Divine Doctor</i>. +“I name him the Divine Doctor,” he writes, +“because his only master was the Holy Ghost. +Of this the abundance of wisdom wherewith +he was gifted is a sure guarantee.... Ignorant +man as I am, I confess that nowhere have +I found such sublimity and such knowledge, +save in the works of Denys the Areopagyte. +But in his writings the difficulty arises especially +from the style, whereas it is not so with +the Prior of Groenendael.... As they say +of Hugh of St. Victor that he is another St. +Augustin, so I will say of Ruysbroeck that he +is another Denys the Areopagyte.”</p> +<p>Thomas of Jesus, a Carmelite, in his +<i>De Divina Oratione</i>, frequently quotes from +Ruysbroeck and adopts his method.</p> +<p>The Carthusian Surius translated all the +<span class="pb" id="Page_110">[110]</span> +works of Ruysbroeck into Latin, and this +translation has been the chief source of +familiarity with the Belgian mystic for readers +and writers not acquainted with his native +tongue. The following extracts from the +<i>Introduction</i> to Surius’s translation seem worth +quoting for the sake of some who may imagine +that the works of Blessed John Ruysbroeck +can be of profit only to those who are far +advanced in the contemplative life:</p> +<p>“I do not believe there is a man who can +approach these magnificent and simple pages +without great and singular profit. Let none +excuse himself from reading this book on the +plea of the inaccessible sublimity of Ruysbroeck. +The great man has accommodated +himself to all, and the most abandoned soul +on earth may find again on reading him the +path of salvation. Arrows dart from the pages +of Ruysbroeck, aimed by no hand of man, but +by the hand of God; and deeply they embed +<span class="pb" id="Page_111">[111]</span> +themselves in the soul of the reader who is a +sinner. Innocent reader, reader of unstained +robe, Ruysbroeck is at once most lowly and +most sublime. In his description of the +<i>Spiritual Espousals</i> he surpasses admiration, +he surpasses praise; all the commencement, +all the progress, all the height, all the transcendent +perfection of the spiritual life is +there.”</p> +<p>It was from Surius that the Benedictine +Blosius, or Louis de Blois, learned to know +and appreciate Ruysbroeck. His works are +impregnated with the teachings of the Mystic +of Groenendael, and his well-known <i>Consolatio +Pusillanimum</i> (<i>Comfort for the Fainthearted</i>) +is replete with extracts taken from +Ruysbroeck.</p> +<p>Lessius, the Jesuit Theological Professor +of Louvain University, used to say that he +read Blessed John Ruysbroeck daily; and +he would add that if his holy works had +<span class="pb" id="Page_112">[112]</span> +emanated from the Society they would not +have remained in obscurity so long.</p> +<p>In more recent times Ernest Hello brought +our Saint to France by a translation of +extracts, prefaced by an anonymous contemporary +life, which was first published in +1869. In his own <i>Introduction</i>, Hello writes: +“Among those who, soaring beyond the +realms of human light, have sought refuge in +the shadow of the great altar, the grandest, +according to Denys the Carthusian, are St. +Denys the Areopagyte and John Ruysbroeck +the Admirable. St. Denys lays down the +general laws of mystic theology, John Ruysbroeck +applies them. St. Denys presents +the lamp, John Ruysbroeck kindles the flame. +Both are blind with excess of light, both +immovable with excess of motion. Speech +with them is a visit paid to men from motives +of charity. Silence is their native land. The +beauty of their language is the condescendence +<span class="pb" id="Page_113">[113]</span> +of their goodness; the sacred darkness +in which they spread their eagle wings is +their ocean, their booty, their glory.”</p> +<p>Reviewing the work of Hello, Louis Veuillot, +the French Catholic publicist, remarked:</p> +<p>“Ruysbroeck was illiterate. He was a +humble Flemish priest of the fifteenth century. +None the less, in the order of genius the uncultured +Ruysbroeck, as a theologian, and +consequently as a philosopher and a poet, +is as far above Bossuet as Dante, for instance, +is above Boileau. Face to face with the +mysteries that shroud God and man, Bossuet +seeks, argues, and, so to speak, gropes; Ruysbroeck +knows, describes, or rather sings, and +contemplates. This illiterate mystic of an +obscure age finds himself at home in the sublime +as in his own sphere; he speaks of what +is familiar to him; the wise doctor of the +world remains without. Bossuet does not +enter, he does not open, he does not see. +<span class="pb" id="Page_114">[114]</span> +Bossuet spins words, Ruysbroeck pours out +streams of light. It seems as if Bossuet +were that mighty wind which was heard in the +Upper Chamber; the brief words of Ruysbroeck +are the tongues of fire, living and +enlightening flame.”</p> +<p>Truly has Time brought its revenge in such +a comparison by a compatriot of Bossuet +with Ruysbroeck.</p> +<p>Finally, Maeterlinck brought out his translation +of the <i>Spiritual Espousals</i> in 1891 with +a characteristic appreciation of the Flemish +mystic. And Maeterlinck’s name has given a +strong impetus to the popularity, so to speak, +of Blessed Ruysbroeck in modern France. +But neither of these translations can be +regarded as authoritative or exact.</p> +<p>The real, scholarly work towards extending +and encouraging the cult of Blessed John +Ruysbroeck, whether among the learned or +the devout, is being performed, as is seemly, +<span class="pb" id="Page_115">[115]</span> +in the Catholic University of his native Belgium, +namely, at Louvain, where a Chair +has been instituted for the study of Old +Flemish, chiefly for the sake of a correct understanding +and rendering of the writings +of the Holy Mystic of Groenendael.</p> +<p>And here we may note that while it is +customary with some to speak of Ruysbroeck +as illiterate, this term must be taken in a +strictly limited sense. Possibly, he could not +have composed in fluent and elegant Latin: +he was not a classical scholar; but certainly +the Latin of the Bible and the Fathers was +quite familiar to him. His writings, moreover, +display an intimate knowledge of the Scriptures, +the Fathers, theology, liturgy, apologetics. +The natural science of the day was not +unknown, as witness his applications from +astronomy, and, it must be confessed, from +astrology. With St. Denys the Areopagyte +he shows himself very intimate, and his pages +<span class="pb" id="Page_116">[116]</span> +contain whole passages borrowed or adapted +from St. Anselm, St. Ambrose, St. Gregory, +and especially St. Augustin. Nearer his +own days St. Bernard and Hugh of St. Victor +seem to have influenced him very considerably.</p> +<p>Experts in Old Flemish assure us that his +style is most chaste, his language vigorous +and clear. He was in truth a poet. When +carried away by the beauty or sublimity of +his subject, he indulges in a wealth of imagery, +comparison, metaphor, astounding at times +in boldness and originality. Occasionally +even he lapsed into verse; but on the whole +his verse is of less beauty and strength than +his prose, as he himself seems to have been +aware. On the other hand, his prose, after +the manner of St. Bernard, St. Bonaventure, +the two Victors, and later Thomas à Kempis, +frequently gives evidence of deliberate rhythm +and rhyme. In a word, far from being illiterate +<span class="pb" id="Page_117">[117]</span> +in the strict sense of the word, Blessed +John was well acquainted with all the rules +and arts of rhetoric; he knew how to employ +them; and for all the sublimity of his discourse +he did not disdain the use of these +aids to interest and persuasion. Finally, it +is to be noted that we are expressly informed +by contemporaries of Ruysbroeck that he +wrote by preference in the vulgar tongue, the +more readily and effectively to meet and +refute the erroneous doctrines published in +the language of the people by the false +mystics of his day.</p> +<div class="pb" id="Page_118">[118]</div> +<h2 id="c15">XIV +<br /><span class="sc">Last Days</span></h2> +<p>Of the life of our Saint there remains little +to be told save the record of the last days +and the after glory. He had attained the +good old age of eighty-eight, when his mother +appeared in a vision to warn him to make +ready for the approaching end. It must seem +to us there was little need for such warning to +one whose whole life had been one long preparation +for the coming of the Spouse! He +was taken with dysentery, accompanied by +fever, and for his greater comfort, and that +his lifelong friend van Coudenberg might be +at hand to console and assist him, they put +him to bed in the Provost’s chamber. But +the humble Prior besought them to treat him +as any of the lowliest brethren and to bear +<span class="pb" id="Page_119">[119]</span> +him to the common infirmary. This was +accordingly done. There he lay for a fortnight, +gradually wasting away with the burning +fever, and still more, doubtless, with his +burning desires to be dissolved and to be with +Christ, for he was constantly heard murmuring +such ejaculations as that of the Psalmist, +<i>Sicut desiderat cervus ad fontes aquarum</i>. He +received all the last rites, and the end came +in the greatest peace, while his weeping +brethren prayed around him, on the Octave +day of St. Catherine, V.M., December 2, 1381, +in the eighty-eighth year of his age, the sixty-fourth +of his priesthood.</p> +<p>That same night the Dean of Diest, +watching by the holy remains, seemed to +behold our Saint, clad in the priestly vestments +and all radiant with glory, ascend the +altar steps as if to celebrate the sacred mysteries. +The Dean had always held Ruysbroeck +in the deepest veneration and, having +<span class="pb" id="Page_120">[120]</span> +some skill in medicine, he had come over to +Groenendael on hearing of the Prior’s illness +to see whether he could administer any relief. +His charity was rewarded by the edifying +sight of his happy death, and by this consoling +vision after.</p> +<p>And, as the Venerable à Kempis informs +us, “God also revealed to Gerard [Groote] +the death of this most beloved Father, which +revelation he made manifest in the hearing +of many of the citizens by the tolling of the +bells; and more privately he made known +to certain of his friends that the soul of the +Prior, after but one hour of Purgatory, had +passed to the glory of Heaven.” We may +note here that à Kempis himself was a child +of three years when Ruysbroeck was called +to his reward. Gerard Groote followed his +friend and spiritual father to the grave three +years later.</p> +<p>The Groenendael Canons offered the holy +<span class="pb" id="Page_121">[121]</span> +Sacrifice and all the wonted suffrages for their +departed Prior’s repose, but they prayed with +the conviction that they needed his impetration +rather than he theirs. They were all +eager to possess themselves of any little thing +which had been his. Some cut off locks of +his hair, and one managed to secure a tooth! +Appropriately enough, this relic later cured a +Mechlin lady of a severe attack of toothache. +However, in all simplicity the Brethren laid +Blessed John to rest in the little chapel which +his own hands had helped to raise.</p> +<p>Five years later his saintly associate, the +Provost Francis van Coudenberg, rejoined +him beyond the grave. The Bishop of Cambrai, +John T’Serclaes, came to assist at the +obsequies. During his visit he heard so +much of the heroic virtues of the late Prior +that he ordered an exhumation of Ruysbroeck’s +body with a view to a more honourable +burial by the side of the Provost in the +<span class="pb" id="Page_122">[122]</span> +new church, which had now replaced the +little chapel. They were all filled with awe +and wonder to find the entire body, save +only the tip of the nose, incorrupt, and the +priestly vestments intact. Also a most sweet +odour exhaled from the holy remains. To +satisfy the devotion of the people, the Bishop +commanded that the body should be exposed +to their veneration for three days. +On the third day, amid a vast concourse of +the faithful, Ruysbroeck was laid to rest by +the side and in the tomb of his lifelong +friend van Coudenberg. Over the sepulchre +was placed the following simple inscription:</p> +<p class="center"><i>Hic jacet translatus Devotus Pater +<br />D. Joannes de Ruysbroeck +<br />I. Prior hujus monasterii +<br />Qui obiit anno Domini +<br />MCCCLXXXI +<br />II. Die Decembris</i></p> +<div class="pb" id="Page_123">[123]</div> +<p>“Here lies transferred the Devout Father, +Dom John of Ruysbroeck, First Prior of this +cloister, who departed in the year of the +Lord 1381, December 2.”</p> +<div class="pb" id="Page_124">[124]</div> +<h2 id="c16">XV +<br /><span class="sc">The Cultus of Blessed John Ruysbroeck</span></h2> +<p>Numerous pilgrims now wended their way +to visit Ruysbroeck’s tomb. Ex-votos were +suspended there in acknowledgment of +favours received. His picture also was +honoured in various churches. And each +year on the Monday following Trinity Sunday +the Chapter of St. Gudule’s came over to +Groenendael to assist the Canons at a Mass +sung in his honour. In a word, on all sides +the holy Prior was regarded and, as far as +possible, treated as a Saint in glory.</p> +<p>Yielding to representations and entreaties +from many quarters, James Roonen, Archbishop +of Mechlin, ordered another translation +of the remains, November 1622. This +<span class="pb" id="Page_125">[125]</span> +was duly performed with all the prescribed +formalities. The skeleton was found entire. +The bones were carefully taken and reverently +washed and then placed in a new reliquary. +The water used in this cleansing emitted a +delicious odour, and it was afterwards instrumental +in effecting many miraculous cures. +The Infanta Isabella of Spain laid the foundation +stone of a chapel to be erected at her +expense near <i>Ruysbroeck’s Tree</i> as a suitable +shrine for the relics. She also provided a +magnificent sarcophagus. As this chapel was +outside the monastic enclosure, ladies were +now able to pay their devotions at Ruysbroeck’s +tomb itself, whereas hitherto they +had been able to reverence the relics only +from a distance.</p> +<p>So far, however, no authoritative recognition +of the heroic virtues of John Ruysbroeck had +come from Rome. In 1624 the Archbishop +commissioned the learned Albert le Mire to +<span class="pb" id="Page_126">[126]</span> +draw up the necessary preliminary documents +to be submitted to the Sacred Congregation. +These were approved, and three +commissioners were appointed to Initiate +the apostolic process, so called. Their labours +were completed by 1627. Then, on account +of the wars and other troubles which afflicted +the Low Countries at the time, the Cause +was suspended.</p> +<p>When the French overran the Netherlands +in 1667, to prevent profanation of the holy +relics, they were carried to a place of greater +safety in Brussels; they were restored again +in 1670. In 1783 the Priory itself shared +the fate of so many other Religious Houses, +and was suppressed by the Emperor Joseph II.; +whereupon the relics were again transferred +to Brussels and laid to rest in a side-chapel +of St. Gudule’s.</p> +<p>Another attempt was then made by the +Chapter of St. Gudule’s to obtain from Rome +<span class="pb" id="Page_127">[127]</span> +an authorised Office and Mass in honour of +John Ruysbroeck. The petition was favourably +received; but once more there was a +violent interruption, this time from the upheaval +of the French Revolution.</p> +<p>St. Gudule’s was sacked by the <i>sans-culottes</i> +in 1793, and the reliquary of Ruysbroeck +was desecrated. It is said, however, +that the relics were not actually dispersed, +and that they were afterwards sealed up +again by a Notary named Neuwens; but +unhappily at the present day all trace of +them has disappeared.</p> +<p>Finally, in 1885, the late Cardinal Goosens, +Archbishop of Mechlin, approached the Sacred +Congregation once more, and a tribunal was appointed +to examine into the Cause, February 8, +1900. This was brought to a happy issue in +1908 by a Decree of the Sacred Congregation, +dated December 1st, and approved by His +Holiness, Pius X., December 9, confirming the +<span class="pb" id="Page_128">[128]</span> +cultus “shown from time immemorial to the +Venerable Servant of God, John Ruysbroeck, +Canon Regular, called the Blessed.” Later, +August 24, 1909, the Congregation granted +and approved an Office and Mass of Blessed +John Ruysbroeck for the Mechlin clergy. +The privilege of this Office and Mass has also +been extended to the Canons Regular of +the Lateran, who are the lineal representatives +of the Canons of Groenendael and +Windesheim, and therefore in a special sense +the children of Blessed John.</p> +<p>For the moment there may seem to be +but little in common between this Mediæval +Mystic and the bustling modern world, so +little as to suggest the thought that Blessed +Ruysbroeck can have no message to deliver +to our day. On the contrary, the Solitary +of the Forest of Soignes stands for a profound +truth, oblivion of which is rendering Society +sick unto death to-day. John Ruysbroeck +<span class="pb" id="Page_129">[129]</span> +preaches to the world its utter need of +God.</p> +<p>For the Catholic he enforces his lesson in +a special manner. Unlike false mystics, who +invariably pretend to dispense themselves +and their adherents from the chief normal +means of grace, namely the Sacraments, +Ruysbroeck insists upon frequent recourse +to the Sacraments, but more especially to the +Blessed Eucharist, as the speediest and most +efficacious means of bringing each soul into +true union with God. Our present Holy +Father, desirous and ambitious of “restoring +all things in Christ,” has pointed to the +same divine remedy for the renewal of our +souls. May there not be seen in this a +providential reason wherefore the solemn +beatification of this holy Religious has been +delayed six centuries, to be reserved to our +own days?</p> +<p>The proper prayers of our Saint’s Mass +<span class="pb" id="Page_130">[130]</span> +beautifully summarise the lessons of his life +as follows:</p> +<h3>Collect</h3> +<p>God, Who didst vouchsafe to adorn +Blessed John, Thy Confessor, with sublime +holiness of life and with heavenly gifts, +grant us, through his merits, and after his +example, to despise the fleeting things of +the world, and to desire only the joys of +heaven.</p> +<h3>Secret</h3> +<p>May the intercession of Blessed John, +who in offering the Sacrifice merited to +overflow with heavenly delights, make us +worthy, we beseech Thee, Lord, of the +bread of angels.</p> +<h3>Post-Communion</h3> +<p>We beseech Thee, Lord, by the intercession +<span class="pb" id="Page_131">[131]</span> +of Blessed John, grant to us who are +refreshed with the heavenly banquet, that, +delivered from worldly desires, we may be +ever fervent in Thy love.</p> +<h2>Footnotes</h2> +<div class="fnblock"> +<div class="fndef"><sup><a id="fn_1" href="#fr_1">[1]</a></sup>By Earle Bailie. London: Thomas Baker. +1905. +</div> +<div class="fndef"><sup><a id="fn_2" href="#fr_2">[2]</a></sup><i>Cf.</i> the Polish sect of <i>Mariavites</i>, +or <i>Mystic Priests</i>, +under the misguidance of the woman Mary Frances, +whose extravagances were condemned by Rome, September +1904, and again April 1906. +</div> +<div class="fndef"><sup><a id="fn_3" href="#fr_3">[3]</a></sup>Provost is +the equivalent in a College of Clergy of the +Abbot in a Monastery; though many Congregations of +Canons Regular have borrowed the title and style of +Abbot from the monastic institute. +</div> +<div class="fndef"><sup><a id="fn_4" href="#fr_4">[4]</a></sup>Translation +by J. P. Arthur. <i>The Founders of the New +Devotion.</i> Kegan Paul. 1905. +</div> +<div class="fndef"><sup><a id="fn_5" href="#fr_5">[5]</a></sup>Especially: <i>Outlines +of the Life of Thomas à Kempis</i>. +By Sir Francis Cruise. <i>C.T.S.</i> of Ireland. <i>Thomas à +Kempis</i>. By the same. London: Kegan Paul. <i>Life +of the Venerable Thomas à Kempis</i>. By Dom Scully. +London: Washbourne. <i>Thomas à Kempis and the +Brothers of the Common Life</i>. By Kettlewell. London: +Kegan Paul. <i>Thomas à Kempis, His Age and His Book</i>. +By De Montmorency, London: Methuen. +</div> +<div class="fndef"><sup><a id="fn_6" href="#fr_6">[6]</a></sup>Father Sharpe, in his recent admirable +volume, <i>Mysticism: +Its True Nature and Value</i>, writes thus of the mystic +teaching, properly so called, of à Kempis’s world-famous +masterpiece: “<i>The Imitation of Christ</i> ... probably owes +much of its vast popularity to its constant recurrence to +the elementary duties of religion and morality, and its +insistence on the necessity of their performance as the +prerequisite of the more exalted spiritual states. The +‘purgative,’ ‘illuminative,’ and +‘unitive’ ways are +seen, so to speak, together, and are dealt with as aspects +or constituents of the Christian life as a whole, to the +completeness of which all three are necessary and, in different +ways, of equal importance. The purely mystical +passages are comparatively few and short; and the abundance +of practical directions the book contains has sometimes +caused its mystical character to be entirely overlooked. +This disproportion, however, is quite sufficiently +to be accounted for by the character of the work, which +is that of a directory of spiritual life in general, and not a +scientific treatise on any particular department of it. In +such a book attempts at describing the indescribable +phenomena of mysticism would obviously have been out +of place, whereas the practical details of the lower and +preliminary states admit of and require minute explanation. +But the tone of the whole book is mystical, and the +most commonplace duties and the most humiliating strivings +with temptation are in a manner illuminated and +glorified by the brilliancy of the result to which they tend. +Thus, in point of fact, the higher and lower elements, the +mystical and the non-mystical, the purgative, the illuminative +and the unitive, are blended in actual human experience” +(pp. 188, 189). +</div> +<div class="fndef"><sup><a id="fn_7" href="#fr_7">[7]</a></sup>The whole subject +of mystic theology is excellently +well treated by Rev. A. B. Sharpe, M.A., in a volume +entitled <i>Mysticism: Its True Nature and Value</i>, already +quoted, just published by Sands & Co. There is frequent +reference to our Saint and his writings. +</div> +</div> +<p class="tbcenter"><span class="small">FINIS</span></p> +<h2 id="ctn">Transcriber’s Notes</h2> +<ul> +<li>Silently corrected a few palpable typos.</li> +<li>Moved footnotes from page footer to end of text</li> +</ul> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of A Mediaeval Mystic, by Vincent Scully + +*** END OF THIS PROJECT GUTENBERG EBOOK A MEDIAEVAL MYSTIC *** + +***** This file should be named 36407-h.htm or 36407-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/6/4/0/36407/ + +Produced by Stephen Hutcheson, Dave Morgan and the Online +Distributed Proofreading Team at https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +https://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at https://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +https://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at https://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit https://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including including checks, online payments and credit card +donations. To donate, please visit: https://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart was the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + https://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + +</body> +</html> |