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 _irregularity_ 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 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 a Kempis, founded a lay
association of _Devout Brothers and Sisters of the Common Life_, 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 a Kempis was one of the earliest members as well as the
brightest ornament.
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 he appointed Dom Francis
Provost,[3] 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.
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
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.
The Canon Regular, Prior Pierre de Saulx, had reason to be well content
with the issue 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 of the Community shall
canonically elect, in order that I may receive a hundredfold and life
everlasting."
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.
Once more the good men humbly acquiesced; 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.