A Mediaeval Mystic Part 2

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 G.o.d, 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 to G.o.d, 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.

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.

IX

Ruysbroeck and Gerard Groote

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 _Devout Brothers and Sisters of the Common Life_, and through them of the Windesheim Congregation of Canons Regular. The occasion and circ.u.mstances of Groote's first visit to Groenendael are narrated by the Venerable Thomas a Kempis in his _Vita Gerardi Magni_. The pa.s.sage is so graphic and characteristic that it is well worth transcribing.[4]

"The pious and humble Master Gerard, hearing of the great and widespread fame of John Ruysbroeck, a monk and Prior of the Monastery of Grunthal, 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 fellows.h.i.+p of each was pleasant to the other, and this resolve was kindled within them that their journey, which was undertaken for the sake of spiritual edification, should redound in the case of each to the Glory of G.o.d.

"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.

"When they came to the place called Grunthal, 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 benignity as they advanced, and being taught by a revelation from G.o.d, 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.

"Gerard abode there for a few days conferring with this man of G.o.d 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 surpa.s.sed thy fame.' After this he returned with his companions to his own city, 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.

"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 Grunthal, 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.'"

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 a.s.surance the holy man repeated to his brother Canons on his deathbed.

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 in the mercy of G.o.d seemed to savour somewhat of presumption, and he proceeded to quote the most terrifying pa.s.sages from Scripture anent the penalties of the wicked. Blessed John quietly replied: "Master Gerard, I a.s.sure 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."

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 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 _Devout Brothers of the Common Life_. A few years later one of the most diligent and skilled of these scribes was the future author of the _Imitation of Christ_.

X

Ruysbroeck and Windesheim

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 friends.h.i.+p 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, _to make it a chief study to meditate upon the life of Jesus Christ_. "Let the fountain-head of thy 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, _for there is the life of Christ_. 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.

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.

This was after Gerard Groote's death, but it was in accord with his express desire. Wishful to establish a Religious Inst.i.tute in connection with his _Devout Brothers and Sisters of the Common Life_, 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, princ.i.p.ally, so Thomas a Kempis a.s.sures us, because of his profound veneration for the Prior and Brethren of Groenendael. "He was moved to inst.i.tute 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."

For further information concerning the _Devout Brothers_ and the Windesheim Canons the reader is referred to the various works which have been published of late years on the Venerable a Kempis.[5] 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 Pa.s.sion of Jesus Christ, the most complete and absolute abandonment to the Divine Will, an intense devotion full of the personal love of G.o.d--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 secular a.s.sociates, the _Brothers of the Common Life_. It is scarcely needful to remark also that these are the chief features of the teaching of the _Imitation of Christ_, 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.[6]

It may be mentioned here that in 1409 the Priory of Groenendael was inst.i.tuted 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 inst.i.tutes were merged into one, and the Windesheim Congregation became 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 Ma.s.s the Feast of Blessed John Ruysbroeck.

Connected thus intimately with Gerard Groote and Tauler, it is not surprising that Ruysbroeck shares with these, as with a 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. 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 a.s.sails 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 G.o.d. Note, finally, his frequent and fervent exhortations to the perfect observance 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!

XI

The Writings of Ruysbroeck

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 t.i.tles: (1) The Kingdom of the Lovers of G.o.d; (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 Blessed Sacrament; (9) The Seven Degrees of Spiritual Love; (10) Of the Supreme Truth; (11) The Twelve Beguines. 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.

Pending a complete and faithful English rendering of all these works, the following descriptive a.n.a.lysis of the princ.i.p.al of them may not prove unacceptable.

The Kingdom of the Lovers of G.o.d

This treatise is a detailed interpretation and a mystic application of the text adapted from Wisdom x. 10: _Justum deduxit Dominus per vias rectus et ostendit illi regnum Dei_ in the Breviary Office of a Confessor. Upon these words Ruysbroeck bases a division of his work into five books. The first book treats of G.o.d, _Dominus_, His power and sovereignty. In the second Blessed John explains how Christ conducted, _deduxit_, man into the liberty of the children of G.o.d, chiefly by redemption and by the inst.i.tution of the seven Sacraments. In the third he treats of the just man, _justum_, 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, _vias rectas_, which lead to the Kingdom of G.o.d: _the exterior way_, namely, the material universe of three heavens and four elements, the contemplation of which should excite man to the praise of the Creator; _the way of natural light_, the acquisition of the seven virtues; finally, _the supernatural and divine way_, 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 G.o.d, _ostendit illi regnum Dei_, of which we are told there are five aspects or divisions: the sensible kingdom, exterior to G.o.d, 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 G.o.d. 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.

The Splendour of the Spiritual Espousals

For his text Ruysbroeck takes Matt. xxv. 6, _Ecce, sponsus venit, exite obviam ei_. 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 the four divisions of the text in each stage of perfection as follows. Ruysbroeck expounds and ill.u.s.trates (1) the role of the vision, _ecce_; man must turn his eyes to G.o.d; (2) the divers comings of the Bridegroom, _sponsus venit_, the manner, namely, in which G.o.d approaches the soul; (3) the going forth of the soul on the path of the virtues, _exite_; (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 _Spiritual Espousals_. 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 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.

The Brilliant

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 _Spiritual Espousals_. After a brief description of the means by 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, _calculus candidus_, of Rev. ii. 17, is no other than Christ Himself, Who gives Himself without reserve to contemplative souls. G.o.d 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 _mercenaries_. Others sincerely endeavour to conquer nature and unruly desires, they have true faith in G.o.d, and G.o.d is the only motive of their actions; these are the _faithful servants_.

However, these still suffer many impediments from the exterior life which they lead, and a more intimate union is attained by the _intimate friends_, who observe the counsels as well as the precepts. Finally, the highest degree of union and contemplation is attained by the _hidden sons_, who are utterly divested of all self-love and self-seeking, and whose life is hidden with Christ in G.o.d.

Of Four Subtle Temptations

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 force of the intellect, without the a.s.sistance of G.o.d's grace. The fourth and the most formidable is the so-called _liberty of spirit_, 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.

Of the Christian Faith

A dogmatic commentary on the Athanasian Creed. Starting with the principle that the true Christian Faith is indispensable for the union of the soul with G.o.d, 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 cla.s.s of sinner. His picture here of the happiness of heaven and the sufferings of h.e.l.l is most apt and striking.

Of the Spiritual Tabernacle

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. 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 _De Arca mystica_. 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.