Stephen

ON SAINT STEPHEN,

THIRD ABBOT OF CÎTEAUX IN GAUL.

IN THE YEAR 1134.

Stephen, third Abbot of Cîteaux, in Gaul (St.)

BY G. H.

CHAPTER I.

Origin, monastic life: pilgrimage. His coming to Molesme and Cîteaux: his priorship.

The chief authors of the Cistercian Order were St. Robert, Bl. Alberic, and the aforementioned St. Stephen, whom the Notes to the Roman Martyrology propose to be commemorated on this day. We give the Life of St. Robert, Abbot of Molesme, and held to be founder of the Cistercian Order, on the 29th of this month of April, where more broadly the beginnings

of the whole Order we examine: Various things written about him and we cite various things about St. Stephen, here only to be touched upon in passing, to which, lest the bulk of the work grow, we refer the kind Reader. We gave the Life of Bl. Alberic, but from the Fasciculus Sanctorum of the Cistercian Order collected by Chrysostomus Henriquez, on January 26. He had it in book 1, distinction 2, and to it he subjoined in distinction 3 the Life of St. Stephen, which the curious reader will find there. From various sources, and chiefly from both books of the Cistercian Exordium, we select the chief things.

[2] Concerning the origin of St. Stephen, Angelus Manrique, in his introduction to the Cistercian Annals, chapter 2, number 4, speaks thus: "Stephen, by surname Harding, a noble Englishman, a monk in his homeland of noble birth, an Englishman by nation, by profession was a monk; which way of life he followed from his adolescence, having put on the habit at the monastery of Sherborne. From England for the sake of studies he had first crossed to Scotland, then into Gaul to Paris. instructed in studies at Paris There, having tasted profane letters, he thoroughly drank in the sacred disciplines; assiduous in labor, deep in intellect, chief in meditation: and in whom (to use the words of William of Malmesbury, book 4 on the Kings of the English) 'the knowledge of letters was squared with religion: courteous in speech, cheerful in face, always in his mind glad in the Lord.' These more solid foundations being laid, after some years he set out for Rome, on pilgrimage to Rome with a Cleric to visit and venerate the sacred thresholds, with a Cleric, his companion in studies, joined to him. A wonder in a young man, however religious: that he could not be hindered by any occupations or distractions, any business, from devoutly chanting the whole Psalter each day: he recites the Psalter daily among the very inconveniences of the roads, the duties of nature, and the works of piety of both tables which drew a man toward his neighbors, there was time and place for chanting the Psalter, with the same Cleric responding alternately, a faithful companion and prompt for every good." So the Great Cistercian Exordium, book 1, chapter 27, written in the 12th century by a monk of Clairvaux, from which Manrique asserts, at the year 1106, chapter 1, number 5, the history of St. Stephen is supremely illustrated. And at number 5, chapter 2, in the Introduction, he adds this:

[3] "After the sacred places of Rome had been visited, I would believe the vow of a still more perfect life had been conceived by Stephen Harding; joyful both were returning to Gaul, when, behold, the passable territory of Langres, and in it Molesme of recent fame, was the occasion for diverting to the monks. Stephen felt himself owed to the new fabric, the new monastery, or as I shall more truly say, the future Order: At Molesme he joins himself to St. Robert and Bl. Alberic and to Robert and Alberic a third was lacking, to weave that triple cord, never breaking, about to bind so many men with heavenly bonds. Yet there was not wanting, to the then fervent Spirit, under a stronger pretense of piety, a sharp temptation: the old society had to be dissolved and broken off, sad on account of the Cleric's departure then for the first time the Cleric dissenting from him, nor being willing to remain at Molesme. Parents once dismissed, brothers, riches left behind, the glory of the world spurned, pleasures and delights overcome, gave less trouble to the man of God than the impending loss of one upright and approved friend, compensated even by so many Saints. But at last the hidden force which was preparing Stephen for Cîteaux overcame the clinging mind. The new guest increased the Molesme convent, with the Angels rejoicing, the demons wasting away, with Robert and Alberic, Abbot and Prior, and the other his Brethren equally rejoicing."

[4] Afterwards Molesme, deformed by abundance and not correctable, was abandoned by St. Robert, the care being left to Bl. Alberic: but he, he departs with Alberic into the desert having endured beatings and prison, withdrew with St. Stephen into the desert called Unicus. But when all were recalled to Molesme, they reformed many things: but since they could not do all, having returned to Molesme they plan to build a new monastery, and for this, authority being obtained from the Apostolic legate, they choose Cîteaux, chiefly at the initiative of St. Stephen: concerning whom, in the Exordium cited above, chapter 10 of book 1, this is read: "When the word of renewing religion had been moved, Stephen himself, first among the first, labored with the most fervent zeal, He goes to Cîteaux with both and others and urged in every way that the place and Order of Cîteaux might be instituted: of which afterwards, by God's ordering, he was to be established as Pastor and Doctor." Perhaps also to Odo Duke of Burgundy, to seek help, he was sent. All of which we have brought forward to the Life of St. Robert.

[5] in the year 1098 The monastery therefore began to be inhabited in the year 1098 from the 21st of March, under St. Robert as first Abbot: but this man, by order of the Pontiff, having returned to Molesme the following year, Bl. Alberic was promoted to Abbot, Prior under Abbot Alberic and St. Stephen was made his Prior: who together with him increased the vigor of discipline, promoted the confirmation of the monastery with Paschal, and helped in forming the first statutes of Cîteaux, and thus the beginning of the Cistercian reform was given, who died in the year 1109 and the white habit was assumed. At the death of Bl. Alberic, taken from this life in the year 1109, there is some tradition that a sermon was delivered by St. Stephen: and it is had, with the other Acts of Alberic, on January 26.

CHAPTER II.

He is made Abbot: his first statutes. The poverty of the house divinely relieved. His attention in prayer. Humility.

[6] The author of the great Cistercian Exordium, book 1, chapter 27, cited by Manrique at the year 1109, chapter 2, writes: "After the death of its second Pastor, the Cistercian Church, still poor and modest, assembled to treat of the election of an Abbot without respect of persons. And by the mediating grace of the Holy Spirit, he is made Abbot they elected a good man by name Stephen, an Englishman by nation, who had gone out with them from Molesme; a man of conspicuous sanctity, adorned with the grace of all virtues, a lover of the desert and a most fervent emulator of holy poverty. When this had been done by the Lord's gift, as we said, as a faithful and prudent steward, he began at once with the most devout intention of mind to consider how he might advance and exalt his newly founded Order, still wavering in many things (since it was not yet cultivated by perfect men who breathed of pure poverty), he establishes some statutes with his own and strengthen it by such moderation that it might be able to bring forth much fruit to the Lord Jesus. Having summoned his Brethren therefore, and having held counsel with them, he and his Brethren forbade concerning the access of the Duke that the Duke of that land or any other Prince should hold his court in that church at any time, as before they had been accustomed to do on solemnities. Then lest anything should remain in the house of God, in which they desired to serve God day and night, that smacked of pride or superfluity; or should at any time corrupt the poverty, the guardian of the virtues, poverty which they had voluntarily chosen for God's sake. They also confirmed that they should not retain crosses of gold or silver, but only wooden ones painted with colors; nor candelabra, except one of iron; nor censers, and sacred furnishings unless of copper or iron; nor chasubles, unless of fustian or linen or cloth, but without gold or silver; nor albs or amices, unless of linen, likewise without gold or silver. They altogether laid aside palls and copes, and dalmatics and tunics. Chalices not of gold but of silver, and if it could be done, gilt; a silver pipe, and if possible gilt; stoles and maniples they wished to have of cloth only, without gold and silver. Altar palls too they decreed to be made of linen, and plain without picture; and that cruets for the ministry of the altar should be without gold and silver."

[7] Burial of 3 Dukes there So far from the cited Exordium, in which the said Dukes of that land were the Dukes of Burgundy, descended from Robert King of the Franks; of whom Robert's own great-grandson Odo the first, founder of this monastery, had died in the year 1102; and at that time lived Hugh, the son of Odo, who died in the year 1142; whom Odo II, the son of the said Hugh, succeeded, who survived to the year 1152. Of these three, the epitaph is extant at Cîteaux in the chapel of the church to the right. Rite of communicating under both species Concerning the sacred vestments, chiefly rejected and not admissible thereafter, Manrique investigates various things, and the "palls" seem chiefly to be taken generically, under which as species of palls are taken the copes, namely for the choir or pluvials, for Presbyters; Dalmatics for Deacons and Subdeacons; and tunics for the thurifer and candle-bearers. The pipe was in use for those who, besides the celebrant, drank the Blood of Christ. Which rite we have still seen observed in solemn Masses among the Cluniacs: and Cajetan, part 1, question 80, article 12, question 3, indicates that in the Cistercian Order in some places communion is given under both species: which also pertained to the nuns of the same Order, we saw on April 13 in the Life of Venerable Ida of Leuven, book 3, number 10.

[8] Concerning the poverty of the Order under St. Stephen even to beggary, the said author of the Exordium, book 1, chapter 23, has this, and from him Helinand, a Cistercian monk (who flourished around the year 1212 at Froidmont), in Vincent of Beauvais, book 26 of the Speculum Historiale, chapter 2: "I remember that I heard Master Peter the Cantor of Paris, a most just and most learned man, relating concerning that Abbot Stephen of Cîteaux, St. Stephen begs bread door to door that when it had been reported to him one day by his cellarer that there was nothing to be had in the monastery by which the need of the Brethren could be supported even for one day, he answered: 'Saddle two asses for us.' When these were saddled, he caused one lay brother to mount with him, and ordered him to beg bread door to door in a certain village, and he himself would do likewise in another; and after they had done so, they should meet at a certain place which he had designated. In the aforesaid place they now returning met each other, when behold the Abbot saw the sack of the lay brother much fuller than his own, and smiling he said: 'Where have you begged? As I see, you have collected in a fatter street than I.' The lay brother answered: 'That Presbyter, whom you know well, filled my sack.' Hearing this, the Abbot groaned and said: 'Woe to you, why did you accept anything there? Did you not know that that Presbyter was ordained simoniacally? what was received from a simoniacal priest And what he gave is leprosy and rapine? As the Lord lives, we shall taste nothing of all that he gave. Far be it that we eat his sin, and that it be incorporated into us.' And having summoned the shepherds of sheep, who were not far off, he emptied the whole sack of the lay brother into their laps. he distributes to others So there, with which the author of the Exordium tells many similar things, and in book 1, chapter 31, he says this:

[9] "The holy solemnity of Pentecost was at hand, and on that most sacred day scarcely so many loaves could be found in that house as would suffice the Brethren. But then the Brethren

vehemently cheered, as if fattened by their very poverty which they were enduring for God's sake, began to sing the Mass of so great a solemnity with the highest devotion in the jubilation of the heart. And behold, the Mass not yet finished, he receives provision unexpectedly from the storehouses of God's grace they suddenly received, from where they had not hoped, a large blessing sent to them, with much giving of thanks. In these and similar things, the man of God, weighing how truly the Scripture says, 'That nothing is wanting to those who fear him,' marveling at the generosity and mercy of the Lord upon himself and his Brethren, more and more advanced in holy religion and gloried in the straits of blessed poverty as in all riches." Ps. 33:10 Then in chapter 34, what follows, to be appended to these, the same author of the Exordium hands down.

[10] "At a certain time, when the house of Cîteaux was bound by great poverty, the Venerable Abbot Stephen called one of his Brethren, and speaking to him in the Spirit of God said: 'You see, dearest Brother, that we are straitened with great want, and it is near that our Brethren shall perish from hunger and cold and other troubles. Go therefore to the market of Vézelay, which is soon to come, and buy three carts there, and for each of them three strong and draft horses, of which we have the greatest need to carry our loads. And when you have loaded those carts with cloths and food and other necessary things, bring them with you, returning to us with joy and prosperity.' he sends a monk to the market to buy necessities The Brother answered and said: 'I am ready, Lord Father, to obey your commands, if you give the price for buying those supplies.' To him the venerable Abbot, presuming magnificently in his poverty on the mercy of God, answered: 'Truly, Brother, know that when I was carefully and anxiously seeking whence I might relieve the needs of our Brethren, only these three pennies were found in this house: if you will, take them; instead of money he assigns the mercy of Christ but for the rest, whatever is lacking, the mercy of our Lord Jesus Christ will provide. Go therefore secure: for the Lord will send his Angel with you, and will make your journey prosperous.' Having set out therefore for Vézelay, that Brother was received in hospitality by a certain faithful and God-fearing man. Who, when he had learned the causes of his journey and the need of the Brethren, at once went to a certain most wealthy man, his neighbor, who, hopelessly ill and now almost dying, which he experienced was distributing his resources to the poor. And when he had indicated the need of the Cistercian monks, whose sanctity was already famously held in those parts, to the said sick man, the aforesaid Brother was called to his house, and received so great a sum of money from the dying man, that he was able to buy from it all the things the Abbot had enjoined him, in sufficient measure.

[11] "Having accepted therefore three wagons with nine draft horses, he adorned and loaded them with all the things which he knew to be useful for the Brethren's use. And thus he, who had come empty, according to the Abbot's prophecy, full and rejoicing, returned to his own. And when he drew near Cîteaux, he sent a messenger, who should signify to his Abbot his arrival and his success. Hearing this, the venerable Father rejoiced vehemently in the Lord, and having called the Brethren together into one place, he said: 'The Lord, the God of mercies, has acted freely and liberally. Truly nobly, truly elegantly have you done, our Procurator and Shepherd, opening your hand, he meets the returning monk in procession and filling our want with your blessing.' Then, a procession having been ordered, they went out to meet the coming Brother as far as the gate, so that the Abbot himself proceeded clothed in sacred vestments with the pastoral staff, ministers preceding him with the Cross and holy water. They therefore solemnly received the alms with much giving of thanks, not as given by a man, but as sent from heaven by the Lord, and as a mercy from the God of his salvation. Moreover this wise and spiritual man, as is given to be understood, in this so celebrated receiving of a benefit, wished to admonish his sons both present and to come, that they should retain the grace of this miracle by continual meditation, he teaches his own confidence in God and from it should learn in all their necessities to presume with pious confidence on the mercy of God, who never deserts those who hope in him, but is always the most pious consoler of his poor and helper in opportunities in tribulation." So far the author of the Exordium in Manrique at the year 1110. To this we add what happened to the same Stephen when sick after the opening of a vein, and is related in book 2 of the Exordium, chapter 30, in these words.

[12] "The poor Abbot Stephen had once let blood for Christ's sake, sick after the vein opened and because of the need of the house the cellarer, on whom by the precept of the rule lies the care of the poor and sick, had nothing at hand from which to prepare some more sumptuous food for his poor and sick Abbot. And loving his Abbot with sincere charity, he ran about, if perhaps he might find something somewhere, by which he might also show outwardly the charity with which he burned within. When behold, a certain large bird flies in, bearing in its claws a fish of no mean size, which immediately before the eyes of those marveling it cast down and withdrew, leaving a copious prey to the cellarer, he receives a fish brought by a bird for food from which to suffice and provide for the bloodletting of his Abbot." But from book 1 of the same Exordium must be added what is narrated in chapter 32.

[13] "For the rest, how not deaf was Stephen to the author of the holy Rule, commanding 'that we so stand to chant the psalms, that our mind agree with our voice,' will be clear from what we subjoin. It was his custom, when, after the collation had been read, he entered the church, to hold the door of the church with his hand, and to press his fingers more firmly as if as a sign: he excludes distractions from himself during prayer as men are wont to make a sign or measure, that, admonished by it, they may more firmly impress on memory what they do not wish to forget. And when he frequently did this, one day one of the Brethren, to whom familiarity gave boldness, asked him why he did this. To whom the holy Father said: 'To all my thoughts, which from the duty enjoined upon me for the disposition of the house I am forced to admit during the day, I say to remain outside, and not to presume to enter at all, but to wait until tomorrow, that after Prime is said, I may find them here.'" So there, he lived without pomp with which similar things are narrated of St. Bernard, who could have learned this from St. Stephen his Abbot. Then chapter 33 adds this: "How great was his humility, and how he hated all pomp of pride, his pastoral staff, with which he was wont to walk in festive processions, sufficiently indicates: which, preserved to this day in the Cistercian sacristy out of reverence for so great a Father, and held in great veneration, does not seem to differ much from the ordinary supports on which the old and weak are wont to lean."

CHAPTER III.

Consolation in the weariness of failing posterity, from a deceased monk appearing, and from the vision of a dying man. The coming of St. Bernard and others.

[14] William, Abbot of St. Thierry, in book 1 of the Life of St. Bernard, chapter 3, writes this: "At that time the new and little flock of Cîteaux, in weariness, lest the place should fail for want of novices under the Abbot venerable Stephen, when its fewness was now beginning to be grievously tedious to him, and all hope of posterity was falling, to which the inheritance of that holy poverty should be poured, with all venerating in them the sanctity of life, but shrinking from the austerity; was suddenly gladdened by a divine visitation so glad, so unhoped, that on that day that house seemed to have received this answer from the Holy Spirit: 'Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the children of the desolate are more than those of her who has a husband' Isa. 54:1, from whom afterwards you shall see sons of daughters unto many generations." So there. And how in that desolation St. Stephen addressed a dying monk, is thus narrated in the Great Exordium, book 4, chapter 28: "'You see, dearest, in what weariness and failing of mind we are, since we have somehow entered the narrow and hard way which in his rule the most blessed Father Benedict proposed. But whether this our conduct pleases God, [he desires to be informed by the dying monk after his death whether this manner of life pleases God] is not sufficiently established to us: especially since we are judged by all the neighboring monks as inventors of new things, and instigators of scandal and schism. Above all, however, our fewness transfixes my heart with the dart of the most bitter sorrow: for we are daily taken away, each one, from the midst by the intervention of death; and as I greatly fear, this new-begun religion will end with us: since, up to now, the Lord has not deigned to associate with us industrious persons, fit for the humility of holy poverty, through whom we may transmit the form of this our institution to posterity. Wherefore, in the name of our Lord Jesus Christ, for whose love we have entered the narrow and hard way which in the Gospel he proposes to his followers, and in the virtue of obedience, I command you, that after your death (in the time and manner that the grace of the same our Lord shall decree) you return to us, and make us certain of our state, as far as his mercy shall will.' Matt. 7:13 To whom the sick man said: 'I will willingly do, Lord Father, what you command, if however, assisted by your prayers, it shall be permitted me to fulfill your command.'

[15] by him appearing in glory "A few days had passed after his death, and the venerable Abbot, with the convent of the Brethren being placed in labor, as the custom is, had given the signal for resting: he himself also, a little removed from the others, insisting on prayer, sat with his head covered by his hood. And behold, that deceased Brother, suffused with great glory of brightness, stood before him, yet so that he seemed rather to be lifted up in the air than to stand on the ground. Being asked how he was, or how it was with him, he answered: 'Well, most excellent Father, it is well with me; well be it also with you, because through your teaching and solicitude I have merited to be a partaker of that interminable joy, of that incomprehensible peace of God which passes all understanding, for the obtaining of which I patiently and humbly endured the hard labors of our new Order. And now, according to your command, I have returned, announcing the grace and mercy of our Lord Jesus Christ to you the Father and to your Brethren. And because you had commanded us to certify you of your state; with every scruple of doubt excluded, hold it certain he understands that manner of life pleases God that your life and conduct is holy and pleasing to God. Moreover the sorrow which feeds too much upon your heart, that you shall not leave posterity, shall as soon as possible be repelled from you, and shall pass into jubilation and exultation. For the sons of your barrenness shall still say in the ears

of your ears: 'The place is too narrow for us, make room that we may dwell.' For behold, from this time the Lord has magnified himself to do with you, sending you many persons: among whom will be many noble and learned men, who will so fill this house, and the place to be multiplied that from here, like swarms of bees boiling over and overflowing, flying out, they shall penetrate very many parts of the world; and from the seed of the Lord which has taken root in this place, they will bring into the heavenly granaries many sheaves of holy souls, gathered from all parts of the world, and other monasteries to be built from here." When these things had been heard, the holy Abbot, filled with joy and exultation, rendered thanks to the divine piety from the innermost marrow of his heart, proving by a happy experience how truly the Scripture testifies Ps. 33:23: "Because the Lord does not forsake those who hope in him."

[16] asked to give a blessing Meanwhile the heavenly messenger was preparing to depart, but without the blessing of his spiritual father, which is marvelous to say, he in no way presumed to do so. And so he said to the Abbot: "It is time, Lord Father, that I return to him who sent me; and therefore I beseech, that you dismiss me confirmed by your blessing." To whom the Abbot, amazed and trembling, answered: "What is this, I pray, that you speak? at first he refused You have passed from corruption to incorruption, from vanity to truth, from darkness to light, from death to life; and from me, who still wretchedly groan under all these, do you ask a blessing? This seems to be against all integrity of law and reason. I rather ought to be blessed by you, and therefore I beseech you, that you bless me." To whom he said: "Not so does it befit, Father: for to you has been conferred by the Lord the power of blessing, as one established in the summit of dignity and spiritual mastership. But for me, your disciple, who through your salutary teaching have avoided the defilements of this world, it is desirable to receive a blessing: nor shall I altogether depart hence, unless I merit your blessing." then, as if compelled, he does it But the Abbot, filled with amazement and admiration, nor daring further stubbornly to resist, with raised hand blessed him; and so that holy soul, disappearing, restored the visible form which it had assumed to its invisible secrets.

[17] Another time, to a certain one of the Brethren who was about to enter the way of all flesh, appeared in a vision an innumerable multitude of men, near the oratory of that church, he understands the same thing from a vision given to another dying man beside a certain most clear fountain, washing their garments: and in that vision it was said to him that that fountain was called the fountain of Ennon. When he had indicated this to the Abbot, forthwith the magnificent man understood that by this was signified divine consolation. So far the author of the Exordium, of which the last things are read in the cited Life of St. Bernard, chapter 3, and there is added: "And the Abbot then rejoiced greatly at the promise, but much more afterwards at the fulfillment, and gave thanks to God through Jesus Christ." St. Jerome in his book on Hebrew places, says: "Ennon, where John was baptizing, as is written in the Gospel, and the place is still shown, at the eighth milestone from Scythopolis between Salim and the Jordan." John 3

[18] The aforementioned William begins chapter 4 of the Life of St. Bernard thus: "In the year from the Incarnation of the Lord 1113, he receives St. Bernard with 30 companions from the founding of the house of Cîteaux the 15th, the servant of God Bernard, about 23 years old, entering Cîteaux with more than thirty companions under Abbot Stephen, submitted his neck to the sweet yoke of Christ. From that day the Lord gave a blessing, and that vineyard of the Lord of Sabaoth gave its fruit, extending its branches even to the sea, and its shoots beyond the sea." So there, with which the things in the little Exordium (which is said to have been composed in the year 1120 by the first Cistercian Fathers) agree, set forth in chapter 18 in these words: "Therefore in these times the Lord visited that place. For so many lettered Clerics and noble laymen, even powerful and equally noble in the world, at one time, the grace of God sent to that church; that thirty together entered the cell of the novices cheerfully, and struggling bravely and well against their own vices and the incitements of evil spirits, finished their course. and by their example others By whose example old and young men, and men of various ages, in various parts of the world, being animated (namely seeing in these that to be possible which before they dreaded as impossible), began to run there, to submit their proud necks to the sweet yoke of Christ, ardently to love the hard and harsh precepts of the rule, and wonderfully to gladden that church and to strengthen it unceasingly."

CHAPTER IV.

Various monasteries built under him. New statutes. The so-called Charter of Charity.

[19] How the Cistercian Order began to be propagated outside its first dwelling is thus read in Manrique, in words drawn from the Archive of La Ferté: "So great was the number of Brethren at Cîteaux, On account of the multitude, he seeks another place that neither the substance which they had could suffice them, nor could the place in which they remained suitably contain them. It therefore pleased the Brethren that they should seek another place, in which a part of them, separated from the others in body but not in soul, might devoutly and regularly serve God. When Abbot Stephen was carefully and studiously seeking this place, this deliberation came to the notice of Lord Walter, Bishop of Chalon, and of the Canons of the same city, and to the ears of two Counts, namely Gauderic and William, and of other illustrious men. Who, rejoicing vehemently at this, and traversing their land everywhere, by God's will at length found a suitable place for the aforesaid monks, for serving God and living regularly. in the year 1113, he finds the place of La Ferté For settling them there, the two aforesaid Counts, with glad heart, offered a part of the forest which the inhabitants of that place call Bragne. Let it therefore be noted for pious posterity, that on the 18th day of the month of May, in the year of the Lord 1113, the monastery of La Ferté, situated above the Grosne, the first daughter of the Cistercian Order, in the diocese of Chalon, was founded by the Most Illustrious Counts, namely Gauderic and William. Whose church of the Most Blessed Virgin Mary was consecrated by the Most Reverend Walter, Bishop of Chalon, in the presence of Joscelin, Bishop of Langres, of the said most venerable Counts, and of many other men conspicuous for piety. on May 16 he leads thither 13 monks On which 16th day of May, the vigil of the same dedication, the venerable Father Stephen, the third Abbot of Cîteaux, betaking himself thither, brought with him Brother Bertrand with twelve other religious, for the sake of propagating religion." So from the Archive of La Ferté, with which similar things are had in the great Exordium, book 1, chapter 33, and then this is subjoined: "Nor do we doubt, but that Stephen, with paternal solicitude, had previously, not I say with a price, but with the odor of virtues, acquired the place itself with the buildings, and had also from the patrimony of Cîteaux furnished them with Relics, chalices, ornaments, and provides the necessaries vestments, books necessary for the divine office, for the table and for the reading of the cloister, and the other things required for the statute of religion, according to the custom established by him in his Order." This monastery is about ten miles distant from Chalon.

[20] he sends others to Pontigny in the year 1114 There was added in the following year 1114 another monastery, called Pontigny, four leagues distant from the city of Auxerre, in whose diocese it was founded; and this is the second daughter of Cîteaux, to which about a hundred monasteries are said to be subject, as to La Ferté thirty. But the third daughter, Clairvaux, in the diocese of Langres, from which city it is five leagues distant, is said to preside or at least to have presided over about eight hundred monasteries. Concerning its origin, William in book 1 of the Life of St. Bernard, chapter 5, has this: "And when it pleased him who had separated him from the world and called him, to amplify his grace that he might reveal in him his glory by a more ample grace; and gather many sons of God, who were scattered, through him into one; he put it into the heart of Abbot Stephen, to send brothers of his to build the house of Clairvaux. then to Clairvaux with St. Bernard, made Abbot, and others To whom departing, he appointed Lord Bernard himself as Abbot; those indeed wondering, as men mature and strenuous both in religion and in the world, and fearing for him, both on account of the tender age of his youth, and on account of the infirmity of his body, and his less use of exterior occupation." So there. We ourselves in the year 1662 were at Cîteaux for several days, and with veneration we went to the oratory in which St. Bernard with the other novices was said to have performed his pious exercises. We were then also in the monasteries of La Ferté and Pontigny, everywhere received with kindly charity, and helped in collecting the Lives of the Saints. In the old chronology of the monasteries this is read: "In the year from the Incarnation of the Lord 1115, and others to Morimund in the year 1115 on the seventh day before the Kalends of July, the Abbey of Clairvaux was founded: in the same year and on the same day the Abbey of Morimund." Which things seem to be understood about the monks dismissed by Stephen from Cîteaux to the said monasteries. Morimund, moreover, is the fourth daughter of Cîteaux, also situated in the diocese of Langres, on the borders of Lorraine and the County of Burgundy. He erects other monasteries all around through his own men There followed the buildings of very many monasteries, which Carolus de Visch in the Bibliotheca of the Cistercian Writers, from a most ancient Chronology, reckons as more than ninety erected in the time of St. Stephen, not only through all the provinces of Gaul, but also in Italy and Spain, in England, Germany, and Sweden; and thus, as was said above, the Order extended its branches even to the sea and its shoots beyond the sea. But below, only twenty are indicated to have been erected.

[21] Of these, illustrious is Bonnevaux, founded by Guy, Archbishop of Vienne, afterwards the Supreme Pontiff, in the year 1117 invited by Guy, Archbishop of Vienne, then Pope Calixtus II called Calixtus II, as is related from the Chronicle of Bonnevaux in these words: "In the year from the Incarnation of the Lord 1117, when the Lord Guy, Legate of the Holy Roman Church, Archbishop of the Church of Vienne, but now a Catholic Pope, was returning from the Council which he had celebrated at the castle of Dijon with an assembly of many Bishops and Abbots and other religious persons, coming to the new monastery, which by an accustomed word was called Cîteaux, he asked the Lord Stephen, Abbot of that place, to build a monastery in his Viennese Archbishopric, in which the monks living under a rule and an Abbot might devoutly pray the mercy of God for themselves and all the Clergy and people committed to them. To whose petition the same Abbot, having set out for Vienne, he erects Bonnevaux with the counsel of the monks committed to him having been communicated, assenting came to Vienne; and by the counsel and help of the aforementioned Lord Pope Calixtus, began to build a monastery in a certain valley, which the same Pope declared should be called Bonnevaux. And it should be known that all the expenses necessary for this work came forth by the providence or administration of the same Pope." So there.

[22] When monasteries were thus beginning to be founded and the Cistercian Order to be spread, Stephen, with the Chapter of Cîteaux having been celebrated, set forth illustrious laws or statutes, (they call them the Charter of Charity)

prescribed for his own. In the general Chapter he publishes statutes, called the Charter of Charity Considering, however (as is read in both Exordia), that these statutes could in no way be firm without the authority of the Apostolic See being consulted, imitating also the example of his predecessor, with the consent of his Abbots and Brethren, he sent to Rome, humbly asking of the Lord Calixtus II, then Pope of the Apostolic See, that he would decree by Apostolic authority that those things which he had established with his fellow-Abbots and Brethren for strengthening the discipline of the monastic Order should be ratified and unshaken. The Supreme Pontiff clemently assenting to his petition, for the confirmation of the Order promulgated a decree, on the 10th day before the Kalends of January, in the 13th Indiction, in the year of the Lord's Incarnation 1119, the first year of his Pontificate. So there. This Charter of Charity contains thirty Chapters, which at the said year in Manrique can be read in chapter 4, where from the manuscript of Clairlieu, chapter 5, this is added: "The venerable Father Stephen, vigilant with sagacity and wonderfully provident, to cut away the shoots of schisms, which, growing up, could stifle the fruit of mutual peace that was to arise, composed excellent laws; and he rightly wished that writing to be called the Charter of Charity, because its whole series breathes only of the things of charity: so that it seems almost nothing else to pursue everywhere than 'Owe no man anything, but to love one another.' approved by Pope Calixtus Which charter, just as it was drawn up by the same Father, and confirmed by the aforesaid Abbots, was also fortified by the authority of the Apostolic seal." So there. The Pontiff's own diploma is had in chapter 7. But what was decreed thereafter by St. Stephen was collected into one after his death; and the same, divided into 87 chapters, the same Manrique published at the year 1134, chapter 6. All which can be seen in him.

CHAPTER V.

The Abbatial burden laid down: illness, death, cult.

[23] When the blessed Father Stephen (as is read in the great Exordium, book 1, chapter 37) had strenuously administered the office committed to him, according to the true rule of the humility of our Lord Jesus Christ; worn out with long old age, so that his eyes grew dim and he could not see, he laid down the pastoral care. There succeeded him therefore a certain unworthy man, The old man lays down the pastoral care named Guy, who, in external gifts, like a whitewashed sepulcher, was not moderately powerful, but inwardly was sordid with the rottenness of vices. When, at the very beginning of his promotion, he was receiving the profession of the Brethren according to the custom, he knew his successor to be unworthy the same servant of God Stephen saw in spirit an unclean spirit coming to him, and entering into his mouth. Scarcely had one month passed, and behold, with the Lord revealing it, his impurity was unveiled, and he accepts another and the spurious planting was soon rooted out from Paradise, which the heavenly Father had not planted; and the most holy man Reynard was substituted.

[24] Sick he lies down With the time drawing near when the old man, with his merited labors, was to be brought into the joy of his Lord, and from the lowest place of poverty, which according to the counsel of the Savior he had chosen in this world, was to ascend to the banquet of the highest Father of the family, he lay down. Certain Brethren, even from the Abbots of his Order (whose number at that time is said to have grown to twenty), gathered to attend with most devout services and prayers the faithful friend and most humble Father returning to his fatherland. But when, now placed in agony, he drew near to death, the Brethren began to speak among themselves, to call so meritorious a man blessed, saying that he could go securely to God, who had made so much fruit in the Church of God in his times. Hearing this, and collecting his spirit as much as he could, in a voice as if rebuking, he said: from humility he does not acknowledge any fruit made by him "What is this that you say? In truth I tell you, that so trembling and anxious do I go to God, as one who has never done anything good. For if there has been any good in me, or if any fruit could come through my littleness, with the grace of God cooperating, I fear and tremble greatly, lest perhaps I have retained the grace in myself less worthily or less humbly." Therefore, armed with this shield of perfect humility, he dies piously which sounded in his mouth and flourished in his heart, he put off the man, and potently repelling all the most wicked darts of the adversary, however fiery, however sulphurous, he passed securely through the aerial storms, and ascended crowned to the gates of Paradise. The sacred remains of his body, near the relics of his predecessor, he is buried with Bl. Alberic were venerably laid, so that as in this life one had been the spirit and one the faith, so also in eternal blessedness the glory might not be different. So far the said Exordium.

[25] The ancient Cistercian tables record that he died in the year 1134, in the year 1134, March 28 on the 28th day of March: on which day Henriquez and Bucelinus in their Menologies refer him, and Saussay in the Gallican Martyrology, whose encomium is this: on which day his memory is celebrated "Likewise on the same day, the deposition of St. Stephen, third Abbot of Cîteaux, a man of conspicuous sanctity, adorned with the grace of all virtues; who, a most fervent emulator of holy poverty, and most eager lover of the desert, having happily completed the warfare of religious profession, after he had enrolled many recruits into the camps of Christ, and among them St. Bernard, the leader of others, rejoicing was called to the prize of heavenly glory: whose blessed memory inscribed in the sacred tables of the Church, shines distinguished among the Nativities of the Saints on the 15th day before the Kalends of May. and April 17 On the present day, April 17, this is read in the Roman Martyrology: 'At Cîteaux in Gaul, of St. Stephen the Abbot, who first inhabited the desert of Cîteaux, and joyfully received St. Bernard coming to him with his companions.'" On the same day he is commonly celebrated in the monastic Martyrologies. Today is seen a sarcophagus at the entrance of the church of Cîteaux, toward the cloister of the Chapter, with this inscription:

"The holy and venerable Fathers, Abbots of the monastery and founders and enlargers of the Cistercian Order, inscription on the sarcophagus are here laid together: Lord Alberic, Lord Stephen, Lord Reynard, Lord Gozowin, Lord Fastradus, etc.; whose happy souls, living to almighty God, may they always be mindful of us."