Bienheureux Jourdain de Saxe

Il fut l'un des tous premiers dominicains. Jourdain était né à Burgberg, en pays saxon, vers 1185 et s’était rendu à Paris pour y étudier la théologie et c’est là qu’il rencontra en 1219 saint Dominique. Il lui succéda comme maître général de l'Ordre qu'il gouverna avec sagesse et prudence en ces temps où son expansion était rapide et considérable. Il prêcha plusieurs carêmes à Paris et à Bologne recrutant ainsi un grand nombre de disciples. Il mourut au cours d’un naufrage, de retour de Terre Sainte, après l’une de ses fréquentes visites aux provinces de l’Ordre, le 13 février 1237, au large de Saint Jean d'Acre.

SOURCE : http://www.paroisse-saint-aygulf.fr/index.php/prieres-et-liturgie/saints-par-mois/icalrepeat.detail/2015/02/13/5125/-/bienheureux-jourdain-de-saxe

Bienheureux Jourdain de Saxe

Successeur de saint Dominique à la tête de l'ordre des frères prêcheurs (+ 1237)

L'un des tous premiers dominicains. C'est au cours de ses études à Paris qu'il rencontra en 1219 saint Dominique. Il lui succéda d'ailleurs comme maître général de l'Ordre qu'il gouverna avec sagesse et prudence en ces temps où son expansion était rapide et considérable. Il prêcha plusieurs carêmes à Paris et à Bologne recrutant ainsi un grand nombre de disciples. C'est en revenant d'un pèlerinage en Terre Sainte qu'il périt, noyé, au large de Saint Jean d'Acre.

- 'Edifier par la parole. La prédication de Jourdain de Saxe, maître de l'Ordre des Prêcheurs (1222-1237)' thèse de Bernard Hodel, dominicain.

Près de Ptolémais en Palestine, l'an 1237, le trépas du bienheureux Jourdain de Saxe, prêtre de l'Ordre des Prêcheurs, qui fut le successeur et l'imitateur de saint Dominique, montra un grand zèle à propager l'Ordre naissant et mourut dans un naufrage après une visite de ses frères établis en Terre sainte.

Martyrologe romain

De même que la vie du corps se soutient par le mélange de la boisson et de la nourriture, ainsi pour que se développe la vie de l'âme, il faut alternativement passer de l'oraison à l'étude des Saintes Écritures.

Réponse de Jourdain de Saxe à un frère

Bienheureux-Jourdain-de-Saxe.html

Bienheureux Jourdain de Saxe († 1237)

Premier successeur de saint Dominique, Jourdain de Saxe a donné à l'Ordre une impulsion décisive. C'est l'un des témoins les plus prestigieux de la ferveur que suscita l'Ordre au XIIIe siècle.

Il était né vers 1190, en Saxe, dans la famille des comtes d'Eberstein. Dès sa jeunesse - et il continua quand il fut étudiant - il avait prit l'habitude de donner chaque jour une aumône au premier pauvre qu'il rencontrerait. Envoyé à Paris pour y prendre ses grades, il y mena une vie pieuse : chaque nuit il allait à Notre-Dame pour l'office de matines. En 1219 il est sous-diacre et bachelier en théologie. Les frères viennent de s'installer à Saint Jacques et sont dans un dénuement extrême. Saint Dominique les visite et les réconforte à son retour d'Espagne. Sa parole suscite l'enthousiasme dans le monde universitaire. Emporté par le courant, Jourdain vient l'entendre, se confesse à lui et lui confie son âme. Cependant il n'entre pas de suite dans l'Ordre. C'est au bienheureux Réginald qui, à son tour en 1220, bouleverse l'Université de Paris, que revient la joie de donner l'habit à Jourdain. Il ne le reçoit pas seul : son ami frère Henri de Cologne, et frère Léon, entrent avec lui au couvent de Saint Jacques, le mercredi des Cendres, au moment où les frères chantent "Immutemur habitu..."

Deux mois plus tard, saint Dominique réunit à Bologne le premier Cha pitre général de l'Ordre. Jourdain est l'un des quatre frères de Saint Jacques dési gné pour y prendre part. Quand il revint à Paris, ce fut pour enseigner l'Ecriture Sainte. En 1221, saint Dominique le nomme premier provincial de Lombardie et, quelques mois plus tard, il est élu par les frères pour succéder au Père qui vient de mourir. Il va gouverner l'Ordre seize ans pendant lesquels il attira à la suite de saint Dominique une multitude de vocations, étudiants et maîtres, "séduits" par sa parole. Tel jour, à Saint Jacques, il donne l'habit à vingt novices. Une autre fois, à Verceil, en quelques jours, il attire "treize clercs renommés et savants" ; c'est là que Maître Walter, régent ès-arts, disait à ses collègues et à ses élèves "Prenez garde d'aller à ses sermons : comme une courtisane il polit ses discours de manière à séduire les hommes!" - mais lui-même s'y rendit et fut prit dans les filets... Au Chapitre général on reprocha même à Jourdain de Saxe d'aller un peu vite en besogne et de recevoir de trop jeunes frères : "Laissez ces enfants, répondit-il. Vous verrez qu'ils étendront leur action sur des hommes plus instruits".

Pendant son généralat, quatre nouvelles provinces furent établies, 240 nouveaux couvents de frères ou de soeurs furent créés. On sait la part importante qu'il prit dans la mise au point des Constitutions de l'Ordre ; comment il institua à Bologne le chant du Salve Regina après les Complies, coutume qui se répandit rapidement en Lombardie, puis dans tout l'Ordre ; comment il procéda à la translation du corps de saint Dominique en 1233, puis présida aux fêtes de la canonisation en 1234. C'est alors qu'il rédigea le Libellus, source la plus sûre pour les historiens de notre bienheureux Père. Cet écrit, dit le P. Vicaire, "est la base de l'historiographie dominicaine primitive. Il l'est par sa date : aucune relation écrite de la vie de saint Dominique ne l'a précédé et toutes les autres dérivent de lui. Il l'est par sa valeur : de tous les récits qu'il inspire, ll est le plus autorisé. (Jourdain) est maître de sa plume et sait conter avec agrément, brièveté, précision, bonhomie et humour. Des réflexions spirituelles pleines de saveur émaillent sans lourdeur un récit qui marche avec rapidité" (S. Dom. de Caleruega, p.16).

Dans la lutte entre le sacerdoce et l'empire, Jourdain joua un rôle de premier plan. Pacifique par tempérament, il fut intrépide quand il le fallut, n'hésitant pas à aller au camp de Frédéric II pour lui reprocher sa conduite et l'adjurer de mettre fin au scandale que provoquait son opposition.

Pauvre à l'extrême, il aimait la compagnie des pauvres. Doux pour les frères, compatissant à leurs infirmités, il les aidait de tout son pouvoir. Mais il était ferme aussi, parfois avec humour. Un procureur lui ayant demandé d'être relevé de sa charge, il lui répondit : "Mon fils, cette charge a quatre annexes : la négligence, l'impatience, le travail et le mérite ; je vous décharge des deux premières et je vous laisse les deux autres."

En 1236, il alla en Terre Sainte pour visiter les couvents de l'Ordre qui y étaient établis. Au retour, le navire fut englouti par une furieuse tempête à proximité des côtes de Syrie. La mer rejeta son corps, qui fut enseveli au couvent de Ptolémaïs. C'était le 13 février 1237, il n'avait pas 50 ans. On a attendu jusqu'au XIXe siècle sa béatification. (Source : Chéry, Henri-Charles. Saints et bienheureux de la famille dominicaine. Fraternité dominicaine Lacordaire. Lyon. 1991.)

SOURCE : http://www.dominicains.ca/Histoire/Figures/jourdain.htm

Né en 1185, devenu étudiant à Paris, Jourdain est attiré par le tout jeune Ordre des Prêcheurs. Il reçoit l'habit dominicain au couvent Saint-Jacques à Paris, des mains du Frère Réginald d'Orléans en 1220, donc du vivant de saint Dominique. Il en sera très tôt le premier successeur à la tête de l'Ordre, en 1222. Le Frère Jourdain était doué de grandes qualités de coeur et d'esprit. Il achèvera de donner à l'Ordre dominicain ses bases juridiques et engagera son expansion missionnaire hors frontières. Dans son ouvrage "Les origines de l'Ordre des Prêcheurs", Jourdain de Saxe se révèle comme un témoin privilégié de l'esprit et de la vie de saint Dominique, qu'il n'a sans doute rencontré que deux fois. Jourdain meurt prématurément lors d'un naufrage près de la côte de Syrie, le 13 février 1237. Il était parti pèlerin en Terre Sainte pour visiter les premiers frères établis en Palestine.

Jourdain dérivé de Georges, en grec "gê", terre - "erzon", travail, force.

Rédacteur : Frère Bernard Pineau, OP

SOURCE : http://www.lejourduseigneur.com/Web-TV/Saints/Jourdain-de-Saxe

Sebastiano Galeotti, Beato Giordano, Chiostro di San Domenico, San Marco (Florence)

Jordà de Saxònia

Jordán Saský

Livret sur les origines de l'Ordre des Prêcheurs - Le Libellus.

Bienheureux Jourdain de Saxe

Jourdain de Saxe est né à Burgsberg en 1085. Dominicain en 1220, il sera élu provincial de Lombardie un an plus tard et succédera à saint Dominique comme maître général en 1222. Lors de son généralat (1222-1237), il fit entrer un millier ou plus de nouveaux frères.

L'historien Jacques Le Goff pense que lors de ses séjours à Paris, Jourdain a noué d'étroites relations avec Blanche de Castille, mère de Louis IX. Homme cultivé, il est Maître es art et grammairien.

Dans son livre Libellus de pricipiis ordinis praedicatorum, il évoque avec saveur et précision les origines de l'ordre et la vie de Saint Dominique.

Il rédige comme un bon journaliste d'après "ce qu'il a vu et entendu personnellement" et "ce qu'il a connu des commencements de l'ordre par la relation des frères primitifs".

Ses nombreux déplacements à travers l'Europe lui permettront de rencontrer les premiers frères et de nous offrir un document précieux pour connaître les origines de l'ordre.

Le Libellus

Par Jourdain de Saxe, d'après la traduction du frère Marie-Humbert Vicaire, O. P., parue dans l'ouvrage Saint Dominique et ses frères. Évangile ou croisade ? (coll. Chrétiens de tous les temps, n° 19), Paris, Cerf, 1967.

Prologue

1. Aux enfants de grâce, cohéritiers de gloire, à tous les frères, frère Jourdain, leur inutile serviteur, salut et allégresse dans la profession sainte.

2. Bien des frères voudraient connaître les circonstances de la fondation et les premiers moments de l'Ordre des Prêcheurs, que la Providence divine destinait à répondre aux périls des derniers temps, ce qu'ont été les frères primitifs de notre ordre, comment ils ont été multipliés en nombre et affermis en grâce. Cédant à leurs instances, voici déjà longtemps que l'on s'en est enquis en interrogeant les frères mêmes qui, participant au tout premier essor, purent voir et entendre le vénérable serviteur du Christ qui fut le fondateur, le maître, l'un des frères de notre société religieuse : Maître Dominique qui, vivant dans cette chair au milieu des pécheurs, habitait en son âme dévote avec Dieu et les anges ; gardien des préceptes, zélateur des conseils, il servait son éternel créateur de toute sa science et de tout son pouvoir, brillant dans la noire obscurité de ce monde par l'innocence de la vie et la pratique très sainte du célibat.

3. Je n'ai pas été de ces tout premiers frères, mais j'ai cependant vécu avec eux ; j'ai assez bien vu et j'ai connu familièrement le bienheureux Dominique lui- même, non seulement hors de l'ordre, mais dans l'ordre après mon entrée ; je me suis confessé à lui et c'est de par sa volonté que j'ai reçu le diaconat ; enfin j'ai pris l'habit quatre ans seulement après l'institution de l'ordre.

Il m'a paru bon de mettre par écrit tous les événements de l'ordre : ce que j'ai personnellement vu et entendu, ou connu par la relation des frères primitifs sur les débuts de l'ordre, sur la vie et les miracles de notre bienheureux père Dominique, enfin sur quelques autres frères aussi, selon que l'occasion s'en présentait à ma mémoire. Ainsi nos fils qui vont naître et grandir n'ignoreront pas les commencements de l'ordre et ne resteront pas sur leur désir inassouvi, lorsque le temps aura si bien coulé qu'on ne trouvera plus personne qui soit capable de rien raconter d'assuré au sujet de ces origines. Recevez donc avec dévotion, frères et fils très aimés dans le Christ, les récits que voici, tels qu'ils sont réunis pour votre consolation et édification, et que le désir d'imiter la charité primitive de nos frères anime votre ferveur.

Commencement du récit : l'évêque Diègue d'Osma

4. Il y avait en Espagne un homme de vie vénérable appelé Diègue, évêque de l'Église d'Osma. La connaissance des lettres sacrées l'embellissait autant que la qualité singulière de sa naissance selon le siècle, et plus encore de ses mœurs. Il s'était attaché totalement à Dieu par amour, au point qu'il ne cherchait que les choses du Christ, au mépris de lui-même, et tournait tout l'effort de son esprit et de sa volonté à rendre à son Seigneur avec usure les talents qu'il lui avait prêtés, en se faisant banquier pour un grand nombre d'âmes. C'est ainsi qu'il s'efforçait d'attirer à lui, par tous les moyens dont il disposait et en tous les lieux qu'il pouvait explorer, des hommes recommandés par l'honorabilité de leur vie et le bon renom de leurs mœurs et de les loger en leur donnant des bénéfices dans l'Église à laquelle il présidait. Quant à ceux de ses subordonnés dont la volonté, négligeant la sainteté, était plutôt encline au siècle, il les persuadait par la parole et les invitait par l'exemple à prendre du moins une forme de vie plus morale et plus religieuse. C'est sur ces entrefaites qu'il prit à cœur de persuader à ses chanoines, en les admonestant et les encourageant sans cesse, de prendre l'observance des chanoines réguliers, sous la règle de saint Augustin. Il y mit tant d'application qu'il inclina finalement leur âme dans le sens qu'il désirait, bien qu'il eût plusieurs opposants parmi eux.

Le bienheureux Dominique : sa conduite durant la jeunesse

5. Il y avait à son époque un certain adolescent du nom de Dominique, originaire du même diocèse au village de Caleruega. Les parents de l'enfant, et particulièrement un certain archiprêtre, son oncle, s'occupèrent avec soin de son éducation et le firent dès le début instruire à la manière ecclésiastique, pour imbiber dès son enfance, comme une argile neuve, d'un parfum de sainteté que rien ne pourrait modifier celui que Dieu destinait à être un vase d'élection.

6. Il fut envoyé à Palencia pour y être formé dans les arts libéraux, dont l'étude fleurissait en ce lieu. Quand il pensa qu'il les avait suffisamment appris, il abandonna ces études, comme s'il craignait de dépenser pour elles avec trop peu de fruit la brièveté du temps d'ici-bas, se hâta de passer à l'étude de la théologie et se mit à se nourrir avec avidité des Écritures saintes, les trouvant plus douces que le miel à sa bouche.

7. Il passa donc quatre années dans ces études sacrées. Telle était sa persévérance et son avidité à puiser dans les eaux des Saintes Écritures qu'infatigable quand il s'agissait d'étudier, il passait les nuits à peu près sans sommeil, cependant que dans le plus profond de son esprit, la mémoire tenace retenait dans son sein la vérité que recevait l'oreille. Et ce qu'il apprenait avec facilité, grâce à ses dons, il l'arrosait des sentiments de sa piété et en faisait germer des œuvres de salut ; il accédait de la sorte à la béatitude, au jugement de la Vérité même qui proclame dans l'Évangile : "bienheureux ceux qui entendent la Parole de Dieu et la gardent". Il y a en effet deux manières de garder la parole divine : par l'une nous retenons dans la mémoire ce que nous recevons par l'oreille ; par l'autre nous consacrons dans les faits et manifestons par l'action ce que nous avons entendu. Nul ne conteste que cette dernière façon de garder est la plus louable des deux : ainsi le grain de froment se garde mieux quand on le confie à la terre que si on le laisse dans un coffre. Cet heureux serviteur de Dieu ne négligeait ni l'une ni l'autre méthode. Sa mémoire, comme un grenier de Dieu, était toujours prompte à fournir une chose après l'autre, tandis que ses actions et ses œuvres manifestaient à l'extérieur de la façon la plus éclatante ce qui se cachait dans le sanctuaire de son cœur. Puisqu'il embrassait les lois du Seigneur avec tant de ferveur affectueuse et recevait la voix de l'Épouse avec un tel assentiment de piété et de bonne volonté, le Dieu de toute science fit augmenter sa grâce. Il put recevoir autre chose que les breuvages lactés de l'enfance. Il pénétra les arcanes des questions difficiles, dans l'humilité de son intelligence et de son cœur, et surmonta très aisément l'épreuve d'un aliment plus solide.

8. Dès le berceau, il fut d'un très bon naturel et déjà son enfance insigne annonçait le grand avenir qu'on pouvait attendre de sa maturité. Il ne se mêlait pas à ceux qui se livraient aux jeux et ne tenait pas compagnie aux gens de conduite légère. À la façon tranquille de Jacob il évitait les divagations d'Ésaü, ne quittant ni le sein de sa mère l'Église, ni le calme sanctifié de la cellule domestique. On eût cru voir un jeune et un vieillard ensemble ; bien que le faible nombre de ses jours ait déclaré l'enfance, la maturité de son attitude et la fermeté de ses mœurs proclamaient le vieillard. Il rejetait les chansons dissolues du monde, suivant la route immaculée. Il conserva jusqu'à la fin l'intégrale beauté de sa virginité pour le Seigneur, amant de ce qui est intact.

Apparition que vit sa mère tandis qu'il était enfant

9. Cependant, Dieu qui voit le futur daigna faire entrevoir déjà, dès son jeune âge, qu'on devait espérer de cet enfant un avenir insigne. Une vision le montra à sa mère portant la lune sur le front ; ce qui signifiait évidemment qu'il serait un jour donné comme lumière des nations, pour illuminer ceux qui sont assis dans les ténèbres à l'ombre de la mort. L'événement le prouva dans la suite.

Ce qu'il fit pour les pauvres au cours d'une famine

10. Au temps où il poursuivait ses études à Palencia, une grande famine s'étendit sur presque toute l'Espagne. Ému par la détresse des pauvres et brûlant en lui-même de compassion, il résolut par une seule action d'obéir à la fois aux conseils du Seigneur et de soulager de tout son pouvoir la misère des pauvres qui mouraient. Il vendit donc les livres qu'il possédait pourtant vraiment indispensables et toutes ses affaires. Constituant alors une aumône, il dispersa ses biens et les donna aux pauvres. Par cet exemple de bonté, il anima si fort le cœur des autres théologiens et des maîtres, que ceux-ci, découvrant l'avarice de leur lâcheté en présence de la générosité du jeune homme, se mirent à répandre dès lors de très larges aumônes.

Sa vocation à l'Église d'Osma

11. Tandis que l'homme de Dieu disposait ces élévations dans son cœur, progressant de vertu en vertu et se surpassant lui-même chaque jour, paraissait admirable et brillait entre tous par la pureté de la vie comme l'étoile du matin au milieu des nuées, sa renommée parvint aux oreilles de l'évêque d'Osma. Celui-ci s'informa avec soin de la vérité de ces bruits, manda près de lui Dominique et le fit chanoine régulier de son Église.

Au chapitre d'Osma

12. Aussitôt celui-ci se mit à briller parmi les chanoines comme l'étoile du berger, le dernier par l'humilité du cœur, le premier par la sainteté. Il devint pour les autres le parfum qui conduit à la vie, semblable à l'encens qui embaume dans les jours d'été. Chacun s'étonne de ce sommet si rapidement et si secrètement atteint dans la vie religieuse ; on le choisit pour sous-prieur, jugeant qu'ainsi placé sur un piédestal élevé, il verserait à tous les regards sa lumière et inviterait chacun à suivre son exemple. Comme l'olivier qui fructifie, ou comme le cyprès qui s'élève vers le ciel, il usait nuit et jour le sol de l'église, vaquait sans cesse à la prière et rachetait le temps de sa contemplation en n'apparaissant pour ainsi dire jamais hors de l'enceinte du monastère. Dieu lui avait donné une grâce spéciale de prière envers les pécheurs, les pauvres, les affligés : il en portait les malheurs dans le sanctuaire intime de sa compassion et les larmes qui sortaient en bouillonnant de ses yeux manifestaient l'ardeur du sentiment qui brûlait en lui-même.

13. C'était pour lui une habitude très courante de passer la nuit en prière. La porte close, il priait son Père. Au cours et à la fin de ses oraisons, il avait accoutumé de proférer des cris et des paroles dans le gémissement de son cœur ; il ne pouvait se contenir et ces cris, sortant avec impétuosité, s'entendaient nettement d'en haut. Une de ses demandes fréquentes et singulières à Dieu était qu'il lui donnât une charité véritable et efficace pour cultiver et procurer le salut des hommes : car il pensait qu'il ne serait vraiment membre du Christ que le jour où il pourrait se donner tout entier, avec toutes ses forces, à gagner des âmes, comme le Seigneur Jésus, Sauveur de tous les hommes, se consacra tout entier à notre salut. Lisant et chérissant le livre intitulé Collations des Pères, qui traite des vices et de tout ce qui touche à la perfection spirituelle, il s'efforça d'explorer avec lui les sentiers du salut puis de les suivre de toute la force de son âme. Avec le secours de la grâce, ce livre le fit parvenir à un degré difficile à atteindre de pureté de conscience, à beaucoup de lumière sur la contemplation et à un grand sommet de perfection.

Comment l'évêque d'Osma partit pour les Marches

14. Tandis que la belle Rachel le réchauffait ainsi de ses embrassements, Lia perdit patience et se mit à réclamer de lui qu'il apaisât l'opprobre de ses yeux chassieux en lui donnant, par sa visite, une nombreuse postérité. Il arriva donc en ce temps que le roi Alphonse de Castille conçut le désir de marier son fils Ferdinand à une fille noble des Marches. Il vint trouver l'évêque d'Osma et lui demanda d'être son procureur en cette affaire. L'évêque acquiesça aux prières du roi. Et bientôt, s'adjoignant une escorte d'honneur selon les exigences de sa dignité sainte et prenant également avec lui l'homme de Dieu Dominique, sous-prieur de son Église, il prit la route et parvint à Toulouse.

15. Lorsqu'il eut découvert que les habitants de ce territoire, depuis un certain temps déjà, étaient devenus hérétiques, il se sentit troublé d'une grande compassion pour tant d'âmes misérablement égarées. Au cours de la nuit même où ils logèrent dans la cité, le sous-prieur attaqua avec force et chaleur l'hôte hérétique de la maison, multipliant les discussions et les arguments propres à le persuader. L'hérétique ne pouvait résister à la sagesse et à l'esprit qui s'exprimaient : par l'intervention de l'Esprit divin, Dominique le réduisit à la foi.

16. Quittant la ville, ils arrivèrent au prix de beaucoup de fatigues à leur destination, au pays de la jeune fille. Ils exposèrent la raison du voyage, obtinrent le consentement demandé et se hâtèrent aussitôt de revenir auprès du roi, à qui l'évêque annonça le succès de l'affaire et le consentement de la jeune fille. Le roi l'envoya de nouveau, dans un train de plus grand apparat, pour ramener avec tous les honneurs qui convenaient la future épouse de son fils. Lorsque après avoir affronté derechef le fatigant voyage, l'évêque arriva dans les Marches, il apprit que la jeune fille était morte. Dieu disposait ainsi des causes du voyage dans ses vues salutaires, préludant à l'occasion de cette course à des noces autrement précieuses entre Dieu et les âmes, qu'il entendait ramener de par toute l'Église, et de beaucoup d'erreurs et de péchés, aux épousailles du salut éternel. L'événement le prouva dans la suite.

Comment il se rendit auprès du pape et ce dont il traita

17. L'évêque fit annoncer la nouvelle à son roi et saisit l'occasion d'aller rapidement avec ses clercs faire sa visite à la Curie. Abordant le Souverain Pontife, le seigneur Innocent, il le pria avec instance de lui accorder comme une grâce, si c'était possible, la permission de se démettre, alléguant son insuffisance à beaucoup d'égards et l'immense dignité de la charge qui dépassait ses forces. En même temps il révélait au Souverain Pontife que son intention profonde était de travailler de toutes ses forces à la conversion des Cumans, si l'on daignait admettre sa démission. Le pape ne se rendit pas aux instances de cette requête. Il ne consentit même pas, bien que l'évêque le lui ait demandé, à lui enjoindre en rémission de ses péchés de franchir pour prêcher la frontière des Cumans tout en conservant sa charge épiscopale. Dieu agissait mystérieusement dans cette affaire, réservant à la moisson féconde d'un autre genre de salut les labeurs d'un si grand homme.

Comment il prit l'habit à Cîteaux

18. Sur le chemin de retour, il visita Cîteaux. La vue de la régularité de cette multitude de serviteurs de Dieu et l'attrait de leur haute vie religieuse le poussèrent à revêtir là-bas l'habit monastique. Prenant avec lui quelques moines qui devaient l'instruire dans leur forme de vie régulière, il se pressait déjà de revenir en Espagne, sans se douter encore de l'obstacle qui, par la volonté divine, allait se dresser contre son impatience.

Le conseil qu'il donna aux commissaires du pape.

19. En ce temps-là le pape, le seigneur Innocent, avait envoyé douze abbés de l'ordre de Cîteaux sous la direction d'un légat prêcher la foi contre les hérétiques albigeois. Ces missionnaires venaient de se réunir solennellement en concile avec l'archevêque, les évêques et les autres prélats de ce territoire et délibéraient sur la méthode qui leur permettrait de remplir leur mission avec le plus de fruit.

20. Tandis qu'ils tenaient ainsi conseil, il arriva que l'évêque d'Osma passa par Montpellier où se poursuivait le concile. Ils accueillent le voyageur avec honneur et requièrent son conseil, le sachant plein de sainteté et de maturité, de justice et de zèle pour la foi. Homme de réflexion, bien instruit des voies divines, l'évêque posa quelques questions sur les usages et la conduite des hérétiques et remarqua que leur méthode habituelle pour attirer des gens à leur parti perfide était de confirmer leurs arguments et leurs prédications par les exemples d'une sainteté simulée. Apercevant alors, de l'autre bord, le train considérable des missionnaires, l'ampleur de leur dépense, de leur équipage et de leur vêtement : "Ce n'est pas ainsi, dit-il, frères, ce n'est pas ainsi qu'il faut procéder. Il me semble impossible de réduire à la foi par des paroles seules des hommes qui s'appuient avant tout sur des exemples. Voyez les hérétiques : ils montrent les dehors de la dévotion et donnent aux gens simples pour les convaincre l'exemple menteur de la frugalité évangélique et de l'austérité. Si donc vous venez étaler des façons de vivre opposées, vous édifierez peu, vous détruirez beaucoup et ces gens refuseront d'adhérer. Chassez un clou par l'autre, mettez en fuite une sainteté feinte par un véritable esprit religieux ; seule une humilité vraie peut vaincre la jactance de ces pseudo-apôtres. Ainsi Paul a-t-il été contraint de faire l'insensé et d'énumérer ses vertus véritables, en proclamant les austérités et les périls qu'il avait affrontés, pour réfuter l'arrogance de gens qui se glorifiaient de leur vie méritoire." "Quel conseil nous donnez-vous donc, père très bon ?" disent-ils. Et lui : "Faites ce que vous me verrez faire !" Aussitôt, envahi par l'esprit du Seigneur, il appelle les siens, les renvoie à Osma avec son équipage, son bagage et divers objets d'apparat qu'il avait emportés avec lui, ne conservant que quelques clercs dans sa compagnie. Puis il déclare son intention de s'attarder dans ce territoire pour y répandre la foi.

21. Il retint également avec lui le sous-prieur Dominique, qu'il estimait beaucoup et serrait contre son cœur dans un grand sentiment de charité. C'était frère Dominique, fondateur en même temps que frère de l'Ordre des Prêcheurs qui, à partir de ce moment, ne se fit plus appeler que frère et non plus sous-prieur. Il était vraiment Dominicus toditus, c'est-à-dire protégé par le Seigneur contre la tache du péché, vraiment Dominicus todiens, gardant de tout son pouvoir la volonté de son Seigneur.

22. À l'ouïe de ce conseil, les abbés missionnaires, animés par l'exemple, acceptèrent de s'engager de la même manière. Chacun renvoya chez lui les bagages qu'il avait apportés, conservant néanmoins les livres nécessaires en leur temps pour l'office, l'étude et la dispute. Sous la direction de l'évêque, qu'ils constituèrent comme supérieur et, pour ainsi dire, chef de toute l'affaire, ils commencèrent à proclamer la foi, à pied, sans frais d'argent, dans la pauvreté volontaire. Ce que voyant les hérétiques se mirent de leur côté à prêcher avec plus de vigueur.

Les disputes de foi.

23. On institua de nombreuses disputes, sous l'arbitrage de députés, à Pamiers, Lavaur, Montréal et Fanjeaux. Aux jours convenus, grands seigneurs, chevaliers, femmes nobles et populations se rassemblaient pour assister à la discussion de foi.

Le miracle du feu.

24. Il arriva qu'un jour on institua à Fanjeaux une célèbre dispute, à laquelle on avait convoqué un très grand nombre de gens, tant fidèles qu'infidèles. La plupart des défenseurs de la foi avaient entre-temps rédigé des mémoires dans lesquels ils avaient couché leurs arguments et les citations authentiques qui confirmaient la foi. À l'examen d'ensemble, le mémoire du bienheureux Dominique fut plus apprécié que les autres et l'assemblée l'approuva pour qu'on le présentât, en même temps que le mémoire rédigé par les hérétiques, aux trois arbitres élus par les parties ensemble pour porter le jugement final. On devait considérer comme victorieuse la créance de la partie dont les arbitres estimeraient le mémoire mieux fondé en raison.

25. Les arbitres ne parvinrent pas à se mettre d'accord en faveur de l'une des parties, en dépit d'une longue discussion verbale. Il leur vint alors à l'esprit l'idée de jeter les deux mémoires dans les flammes : si l'un d'entre eux n'était pas consumé, c'est qu'indubitablement il contenait la vérité de foi. On allume donc un grand feu ; on y lance l'un et l'autre livre. Le livre des hérétiques se consume aussitôt. Mais l'autre, qu'avait écrit l'homme de Dieu Dominique, non seulement demeure intact, mais saute au loin sortant des flammes en présence de tous. Relancé une deuxième, une troisième fois, à chaque fois il ressortit, manifestant ouvertement et la vérité de la foi et la sainteté de celui qui l'avait rédigé.

26. Une telle beauté morale éclatait cependant dans l'homme de Dieu, l'évêque d'Osma, qu'il s'attirait l'affection même des infidèles et pénétrait jusqu'au coeur de tous ceux parmi lesquels il vivait ; aussi les hérétiques affirmaient-ils à son sujet qu'il était impossible qu'un tel homme ne fût prédestiné à la vie et qu'il n'avait été envoyé dans leur région que pour y apprendre parmi eux les règles de la vraie foi.

Institution d'un monastère de sœurs à Prouille.

27. Il institua un monastère pour recueillir quelques femmes nobles que leurs parents, par pauvreté, confiaient à l'instruction et à l'éducation des hérétiques. La maison située entre Fanjeaux et Montréal, au lieu-dit Prouille, existe toujours. Les servantes de Dieu continuent d'y offrir un culte agréable à leur créateur et mènent, dans une sainteté vigoureuse et la pure clarté de leur innocence, une vie qui leur est salutaire, exemplaire aux autres hommes, plaisante aux anges et agréable à Dieu.

Le retour de l'évêque à Osma, en Espagne, et sa mort.

28. L'évêque Diègue poursuivit durant deux années cette prédication. À ce moment, craignant qu'on ne l'accusât de négligence à l'endroit de son Église domestique d'Osma s'il s'attardait plus longuement, il décida de retourner en Espagne. Il se proposait, après avoir accompli la visite de son Église, d'en ramener quelque argent avec lui pour achever le monastère féminin dont nous venons de parler, puis de revenir. Alors, avec l'assentiment du pape, il instituerait dans ces régions des hommes capables dans la prédication, dont l'office serait d'écraser sans relâche les erreurs des hérétiques et d'être toujours prêts à soutenir la vérité de la foi.

29. Il confia la charge spirituelle de ceux qui restaient à l'autorité de frère Dominique, parce que celui-ci était véritablement plein de l'esprit de Dieu ; la charge temporelle à Guillaume Claret de Pamiers, en telle sorte que ce dernier devait rendre compte à frère Dominique de tout ce qu'il ferait.

30. Il fit aux frères ses adieux, traversa à pied la Castille et parvint à Osma. Peu de jours après il tomba malade et parvint au terme de cette vie présente qu'il acheva dans une grande sainteté. Il reçut le prix de gloire de ses bons labeurs et pénétra chargé de fruits dans le tombeau, pour un repos dans l'abondance. On dit qu'après la mort des miracles l'ont illustré. Il ne serait pas étonnant qu'il fût puissant auprès du Dieu tout-puissant et qu'il fît des prodiges, lui qui brilla parmi les hommes, dans ce séjour de faiblesse et de larmes, des signes de tant de grâces et d'un si beau rayonnement de vertus.

Départ des missionnaires envoyés par le pape au pays d'Albigeois.

31. Quand on apprit le trépas de l'homme de Dieu, chacun de ceux qui restaient dans le Toulousain s'en retourna chez lui. Frère Dominique demeura seul sur place et poursuivit sans trêve sa prédication. Quelques-uns, cependant, le suivirent quelque temps, sans s'attacher à lui par l'obéissance. Parmi ces collaborateurs on rencontrait ce Guillaume Claret, déjà mentionné, et un certain frère Dominique, espagnol, qui fut plus tard prieur de Madrid en Espagne.

La Prédication de la croisade contre les Albigeois.

32. Après la mort de l'évêque d'Osma, on se mit à prêcher en France une croisade contre les Albigeois. Car le pape Innocent, indigné du caractère irréductible de la révolte des hérétiques, qu'aucun amour n'attendrissait par la vérité et que le glaive spirituel, c'est-à-dire la parole de Dieu, ne pouvait transpercer, avait décidé de les attaquer du moins par la puissance du glaive matériel.

33. L'évêque Diègue avait prédit encore de son vivant cette action punitive des rigueurs séculières dans une imprécation prophétique. Il venait un jour de confondre en public, de façon évidente, la rébellion des hérétiques contre la vérité. Un grand nombre de nobles qui l'entendaient se moquèrent et prirent la défense de leurs révolutionnaires par des justifications sacrilèges. Il tendit alors la main vers le ciel dans son indignation et cria : "Seigneur étendez la main et atteignez-les !" Ceux qui entendirent alors cette parole, proférée dans l'élan de l'esprit, y prêtèrent attention plus tard, dans la mesure tout au moins où l'épreuve leur accorda l'intelligence.

Persécutions infligées par les hérétiques en Albigeois.

34. Tandis que les croisés étaient dans le pays et jusqu'à la mort du comte de Montfort, frère Dominique demeura dans son rôle de prédicateur diligent de la parole de Dieu. Quelles persécutions ne dut-il pas subir alors de la part des méchants ! Que de pièges il dut mépriser ! Un jour, il répondit sans se troubler à des gens qui menaçaient de le tuer : "Je ne suis pas digne de la gloire du martyre ; je n'ai pas encore mérité cette mort." Plus tard, traversant un passage où il soupçonnait qu'une embuscade était tendue contre lui, il s'avançait l'allure joyeuse et en chantant. Quand on eut raconté le fait aux hérétiques, ils s'étonnèrent d'une si ferme contenance et lui demandèrent : "Est-ce que tu n'as pas peur de la mort ? Qu'aurais-tu fait si nous nous étions emparés de toi ?" Mais lui : "Je vous aurais priés, dit-il, de ne pas me donner tout de suite des blessures mortelles, mais de prolonger mon martyre en mutilant un par un tous mes membres. Ensuite, de me faire passer sous les yeux les parties amputées de ces membres, de m'arracher alors les yeux, enfin de laisser le tronc baigner en cet état dans son sang ou de l'achever tout à fait. Ainsi, par une mort plus lente, je mériterai la couronne d'un plus grand martyre." Ces paroles sincères d'un ennemi les stupéfièrent. Ils ne lui dressèrent plus de pièges désormais et cessèrent d'épier l'âme du juste, craignant en lui donnant la mort de lui rendre service plutôt que de lui nuire. Quant à lui, il s'occupait de toutes les forces d'un zèle brûlant à gagner au Christ le plus d'âmes qu'il lui était possible. Il y avait dans son cœur une ambition surprenante et presque incroyable pour le salut de tous les hommes.

Comment il voulut se vendre pour venir en aide à quelqu'un.

35. Il n'était pas dépourvu non plus de cette forme suprême de charité qui donne sa vie pour ses amis. Il avait en effet rencontré un certain infidèle, qu'il engageait et exhortait à revenir au sein fidèle de notre mère l'Église. Mais l'homme invoquait en réponse la nécessité de la vie matérielle qui l'obligeait à demeurer dans la société des infidèles : les hérétiques lui assuraient la subsistance qu'il n'avait pas la possibilité d'obtenir d'une autre façon. Dominique compatissant au plus profond de ses sentiments décida de se vendre et de racheter au prix de sa liberté la misère de l'âme en péril. Il l'aurait fait, si le Seigneur qui est riche envers tous n'avait procuré d'ailleurs de quoi réparer l'indigence de l'homme.

36. Ainsi progressaient la valeur et la renommée du serviteur de Dieu Dominique. Cela provoquait l'envie des hérétiques. Meilleur il était, pires devenaient leurs yeux malades qui ne parvenaient pas à souffrir son rayon de lumière. Ils se moquaient de lui et l'injuriaient en le suivant, tirant le mal du mal de leur cœur. Mais aux injures des infidèles, le dévouement des fidèles répondait en action de grâces. Tous les catholiques avaient pour lui une grande affection. La douceur de sa sainteté et la beauté de sa conduite lui conciliaient le cœur aussi des grands seigneurs ; et les archevêques, évêques et autres prélats de la région le tenaient en très grand honneur.

Première idée de fondation.

37. Le comte de Montfort, aussi, qui l'entourait d'une dévotion spéciale, lui fit don avec l'assentiment de son conseil d'un important château appelé Casseneuil, pour lui et pour les collaborateurs qui pourraient l'aider dans le ministère de salut qu'il avait entrepris. Frère Dominique avait en outre l'église de Fanjeaux et quelques autres possessions. De tous ces biens, lui et les siens tiraient leur subsistance. Mais, sur ces revenus, ils donnaient aux sœurs de Prouille tout ce dont ils pouvaient se priver. L'Ordre des Prêcheurs, en effet, n'avait pas encore été institué. On avait seulement traité de son institution, bien que frère Dominique s'adonnât de toutes ses forces au ministère de la prédication. On n'observait pas non plus la future constitution qui interdit de recevoir des possessions foncières et de conserver celles qu'on a pu recevoir. Depuis la mort de l'évêque d'Osma jusqu'au concile de Latran, il s'écoula presque dix années, pendant lesquelles frère Dominique demeura à peu près seul dans la région.

Des deux premiers frères qui firent leur oblation à frère Dominique.

38. Quand approchait déjà le concile de Latran, au temps où les évêques commençaient à gagner Rome, deux Toulousains distingués et capables firent leur oblation à frère Dominique. L'un deux était Pierre Seila, le futur prieur de Limoges ; l'autre frère Thomas, sujet doué de beaucoup de grâce et d'éloquence. Le premier, frère Pierre, possédait auprès du château narbonnais des maisons hautes et nobles ; il les transmit à frère Dominique et à ses compagnons qui, à partir de ce moment, trouvèrent dans ces maisons leur premier logis toulousain. Dès lors, tous ceux qui étaient avec frère Dominique se mirent à descendre les degrés de l'humilité et à se conformer aux mœurs des religieux.

Les revenus qui assuraient leur nourriture et leurs premières nécessités.

39. Cependant l'évêque Foulques de Toulouse, d'heureuse mémoire, qui éprouvait pour frère Dominique, bien-aimé des hommes et de Dieu, une tendre affection, voyant la régularité des frères, leur grâce et leur ferveur dans la prédication, fut transporté de joie à cette aurore de lumière nouvelle. Avec le consentement de tout son chapitre, il leur accorda le sixième de toutes les dîmes du diocèse, pour qu'ils se procurent avec ce revenu ce qui leur était nécessaire en fait de livres et de vivres.

Comment maître Dominique, avec l'évêque de Toulouse, s'en vint auprès du pape.

40. Frère Dominique se joignit à l'évêque et tous deux se rendirent au concile pour prier d'un même voue le seigneur pape Innocent de confirmer à frère Dominique et à ses compagnons un ordre qui serait et s'appellerait des Prêcheurs. On demanderait également confirmation des revenus assignés aux frères par le comte et l'évêque.

41. Quand il les eut entendus présenter leur requête, l'évêque du siège de Rome invita frère Dominique à retourner près de ses frères, à délibérer pleinement avec eux sur cette affaire, puis, avec leur consentement unanime, à vouer quelque règle approuvée. L'évêque leur assignerait alors une église. Finalement, frère Dominique reviendrait trouver le pape et recevrait confirmation sur tous les points.

Premières coutumes.

42. C'est ainsi qu'après la célébration du concile ils revinrent et communiquèrent aux frères la réponse du pape. Bientôt après ils firent profession de la règle de saint Augustin, cet éminent prêcheur, eux les Prêcheurs futurs. Ils s'imposèrent en outre quelques coutumes de plus stricte observance, en matière de nourriture, de jeûnes, de coucher et de port de la laine. Ils résolurent et instituèrent de ne pas avoir de biens-fonds, pour que le tracas des affaires temporelles ne fût pas un obstacle au ministère de la prédication. Ils décidèrent d'avoir encore et seulement des revenus.

43. De plus l'évêque de Toulouse, avec l'assentiment de son chapitre, leur accorda trois églises : l'une dans le périmètre de la cité, une autre dans la campagne de Pamiers, la troisième entre Sorèze et Puylaurens, à savoir l'église de Sainte-Marie de Lescure. On devait établir une communauté priorale en chacune d'entre elles.

Première église concédée aux frères à Toulouse.

44. En l'an du Seigneur 1216, pendant l'été, les frères reçurent en don leur première église toulousaine, dédiée à saint Romain. Aucun frère n'habita jamais dans les deux autres églises. Dans celle de Saint-Romain, par contre, on se mit aussitôt à élever un cloître, avec un étage de cellules suffisamment commodes pour étudier et pour dormir. Le nombre des frères était alors de seize environ.

Mort du seigneur Innocent et couronnement du pape Honorius. Confirmation de l'ordre.

45. Entre-temps le seigneur pape Innocent fut enlevé de cette terre. On lui donna pour successeur Honorius. Frère Dominique vint bientôt le trouver. Il en obtint pleinement et en tout, selon l'idée et l'organisation qu'il en avait conçue, la confirmation de l'ordre et de tout ce qu'il voulait.

Mort du comte de Montfort, prévue par maître Dominique.

46. En l'an du Seigneur 1217, les gens de Toulouse se préparèrent à se révolter contre le comte de Montfort. Il semble que l'homme de Dieu Dominique l'apprit peu avant par l'Esprit. Il lui fut en effet montré dans une vision un arbre de large envergure et de bel agrément, dans les rameaux duquel habitaient grand nombre d'oiseaux. Or l'arbre s'abattit, et les oiseaux qui s'y reposaient s'enfuirent de tous côtés. Plein de l'esprit de Dieu, frère Dominique comprit donc qu'un danger de mort imminent menaçait le comte de Montfort, ce grand et très haut chef, soutien d'une multitude de petits.

47. Il invoqua le Saint-Esprit, convoqua tous les frères et leur dit qu'il avait pris dans son cœur la décision de les envoyer tous à travers le monde, en dépit de leur petit nombre, et que désormais ils n'habiteraient plus tous ensemble en ce lieu. Chacun s'étonna de l'entendre proclamer catégoriquement une décision si rapidement prise. Mais l'autorité manifeste que lui donnait la sainteté les animait si bien, qu'ils acquiescèrent avec assez de facilité, pleins d'espoir quant à l'heureuse issue de cette décision.

48. Il lui parut bon de faire élire abbé un frère qui régirait les autres par autorité, en qualité de supérieur et de chef. Il se réserva toutefois le pouvoir de le contrôler. Ainsi frère Matthieu fut-il canoniquement élu en qualité d'abbé. Il fut dans l'ordre le premier et le dernier à porter ce titre d'abbé, car les frères décidèrent dans la suite, pour souligner l'humilité, que celui qui serait à la tête de l'ordre ne s'appellerait pas abbé, mais maître.

Les frères envoyés en Espagne.

49. Quatre frères furent dirigés sur l'Espagne : frère Pierre de Madrid et frère Gomez, frère Michel de Ucero et frère Dominique. Les deux derniers furent renvoyés dans la suite de Rome à Bologne, où ils restèrent, par maître Dominique qu'ils étaient allés rejoindre en revenant d'Espagne. Ils n'avaient pas réussi en effet à réaliser là-bas les fruits qu'ils espéraient. Les deux autres, par contre, obtenaient d'abondants succès et distribuaient la parole de Dieu. Ce frère Dominique était un homme d'une rare humilité, de peu de science mais d'une vertu magnifique. Il ne sera pas inutile de rappeler brièvement quelques souvenirs à son sujet.

D'un certain frère Dominique. Comment il triompha des tentations d'une femme.

50. Un complot avait été monté, avec la complicité peut-être de quelques rivaux envieux, pour le faire aborder sous prétexte de confession par certaine courtisane effrontée, instrument de Satan, piège de la chasteté et torche de tous les vices. Elle l'interpella en ces termes : "Je suis dans l'angoisse ! Je brûle sans mesure, je suis consumée par un feu véhément ! Mais, hélas, celui que j'aime ne me connaît pas ; et si même il me connaissait, il me mépriserait sans doute. Et pourtant combien son amour a pénétré mon cœur irrémédiablement ! Donnez-moi, je vous prie, un conseil ; apportez le remède à une âme qui meurt. Vous le pouvez." Tandis que la courtisane travaillait à séduire l'innocent par ces discours empoisonnés et choisis et que son insistance ne s'amollissait pas devant les idées de salut dont le frère essayait de la persuader, celui-ci découvrit out à coup le genre de la personne et le péril qu'il courait. "Allez-vous- en pour un instant, dit-il et revenez ensuite. Je vais préparer un endroit convenable pour nous rencontrer." Il entra dans sa chambre et prépara deux feux de part et d'autre, très voisins pourtant l'un de l'autre. Quand la courtisane arriva, il s'étendit entre les deux et l'invita à le rejoindre : "Voilà, dit-il, l'endroit convenable pour un si grand forfait. Venez, s'il vous plaît, que nous couchions ensemble." La femme horrifiée à la vue de cet homme qui se précipitait impavide dans les braises et les jets de flammes, poussa des cris et se retira touchée par le remords. Il se leva intact. L'ardeur des séductions impures non plus que le feu matériel n'avait aucunement réussi à le vaincre.

Les premiers frères envoyés à Paris.

51. Furent envoyés à Paris frère Matthieu qu'on avait élu comme abbé, et frère Bertrand qui fut plus tard provincial de Provence. C'était un homme de grande sainteté et d'une inexorable rigueur à son propre sujet, qui mortifiait très durement sa chair. Il s'était imprégné sur de nombreux points de l'attitude exemplaire de maître Dominique, dont il avait été parfois le compagnon de route. L'un et l'autre, dis-je, furent dirigés sur Paris, avec des lettres du Souverain Pontife, pour y publier l'ordre. Deux autres frères les accompagnaient pour faire leurs études, frère Jean de Navarre et frère Laurent l'Anglais. Ce dernier, avant d'arriver à Paris, apprit par révélation du Seigneur il le prédit et la réalisation des événements le prouva dans la suite une bonne part de ce qui arriva aux frères à Paris, la nature et l'emplacement de leur habitation, la réception de nombreux frères. Indépendamment de ces quatre frères, frère Mannès, frère utérin de maître Dominique, et frère Michel d'Espagne allèrent également à Paris, emmenant avec eux un convers appelé Odéric.

52. Tous furent envoyés à Paris. Mais les trois derniers firent route plus vite et arrivèrent plus tôt : ils entrèrent dans la ville la veille des Ides de septembre ; au bout de trois semaines les autres les suivirent. Ils louèrent une maison près de l'hôpital de Notre-Dame, en face des portes de l'évêché.

Don de la maison de Saint-Jacques aux frères de Paris.

53. En l'an du Seigneur 1218, les frères reçurent la maison de Saint-Jacques par une donation, qui n'était pas encore absolue, de maître Jean, doyen de Saint-Quentin, et de l'université de Paris, à la prière instante du seigneur pape Honorius. Ils y entrèrent pour l'habiter le huit des Ides d'août.

Les premiers frères envoyés à Orléans.

54. La même année on envoya à Orléans quelques frères jeunes et simples ; petite semence qui fut cependant dans la suite le principe d'une descendance abondante.

Les premiers frères envoyés à Bologne.

55. Au commencement de l'année du Seigneur 1218, maître Dominique envoya de Rome à Bologne : frère Jean de Navarre et aussi frère Bertrand ; plus tard frère Chrétien avec un frère convers. S'installant à Bologne, ils connurent la gêne d'une grande pauvreté.

Réception miraculeuse dans l'ordre, de maître Réginald par maître Dominique, à Rome.

56. La même année, maître Dominique se trouvait à Rome lorsqu'y parvint le doyen de Saint-Aignan d'Orléans, maître Réginald, qui se préparait à traverser la mer. C'était un homme de grande renommée, savant très docte, illustre par ses dignités, qui avait occupé cinq ans à Paris la chaire de droit canon. À peine arrivé, il tomba gravement malade. Maître Dominique vint lui rendre quelquefois visite. Quand il l'engagea à suivre la pauvreté du Christ et à s'associer à l'ordre, il obtint son consentement libre et plein d'y entrer, au point que maître Réginald s'y astreignit par voue.

57. Or Réginald guérit de sa maladie grave et d'un péril presque désespéré, non sans l'intervention miraculeuse de la puissance divine. Car la Vierge Marie, reine du ciel, mère de miséricorde, vint à lui sous forme visible au milieu des ardeurs de la fièvre et frotta d'un onguent guérisseur qu'elle portait avec elle, ses yeux, ses narines, ses oreilles, sa bouche, son nombril, ses mains et ses pieds, en ajoutant ces mots : "J'oins tes pieds avec l'huile sainte, pour qu'ils soient prêts à annoncer l'Évangile de paix." Elle lui fit voir en outre tout l'habit de notre ordre. Tout aussitôt il se trouva guéri et si subitement reconstitué dans tout le corps que les médecins, qui avaient presque désespéré de sa convalescence, s'étonnaient de constater les signes d'une guérison achevée. Dans la suite maître Dominique fit connaître publiquement ce remarquable miracle à bien des gens qui vivent encore. J'ai moi-même assisté naguère à Paris à une conférence spirituelle où il le raconta à un assez grand nombre de personnes.

Comment maître Réginald traversa la mer, puis, prêchant à Bologne, au retour, fit entrer beaucoup de gens dans l'ordre.

58. Dès qu'il eut recouvré la santé, maître Réginald accomplit son projet de traverser la mer, bien que la profession déjà l'eût attaché à l'ordre. Au retour il vint à Bologne, le 12 des calendes de janvier. Il ne tarda pas à se consacrer tout entier à la prédication. Son éloquence était d'un feu violent et son discours, comme une torche ardente, enflammait le cœur de tous les auditeurs : bien peu de gens avaient un tel roc dans le cœur qu'ils pussent se dérober à l'effet de son feu. Bologne tout entière était en effervescence, il semblait qu'un nouvel Élie venait de se lever. Maître Réginald reçut alors dans l'ordre bien des gens de Bologne, le nombre des disciples se mit à augmenter et beaucoup se joignirent à eux.

Voyage en Espagne de maître Dominique et son retour.

59. La même année, maître Dominique passa en Espagne. Il y établit deux maisons ; l'une à Madrid, qui est maintenant une maison de moniales ; l'autre à Ségovie, qui fut la première maison des frères en Espagne. Au retour, il vint à Paris, en l'an du Seigneur 1219 ; il y trouva une communauté d'environ trente frères.

60. Il n'y demeura que peu de temps et partit pour Bologne, où il trouva, à Saint-Nicolas, un grand collège de frères que le soin et le zèle de frère Réginald élevaient sous la règle du Christ. Tous l'accueillirent avec joie à son arrivée, avec respect et déférence, comme on fait pour un père. Il s'installa chez eux et s'occupa de façonner l'enfance encore tendre de la nouvelle pépinière par ses instructions spirituelles et par ses propres exemples.

Il envoie maître Réginald à Paris.

61. Cependant, il fit passer frère Réginald de Bologne à Paris. Ce fut une désolation parmi les fils que celui-ci avait engendrés récemment dans le Christ par la parole de l'Évangile ; chacun pleurait d'être si rapidement attaché aux mamelles sacrées de sa mère coutumière.

62. Mais tout cela s'accomplissait par un instinct divin. C'était merveille de voir comment le serviteur de Dieu, maître Dominique, lorsqu'il distribuait ses frères de-ci de-là, dans les divers quartiers de l'Église de Dieu, ainsi que nous le rappelions plus haut, le faisait avec certitude, sans hésiter ni balancer, bien que d'autres au même moment fussent d'avis qu'il ne fallait pas faire ainsi. Tout se passait comme s'il était déjà certain de l'avenir, ou que l'Esprit l'eût renseigné par ses révélations. Et qui donc oserait le mettre en doute ? Il n'avait au début qu'un petit nombre de frères, simples pour la plupart et faiblement instruits, et il les divisait, les dispersait en mission à travers les Églises d'une telle manière que les enfants du siècle jugeaient, dans leur prudence, qu'il paraissait détruire l'œuvre ébauchée plutôt que l'agrandir. Mais il aidait ses missionnaires par l'intercession de ses prières et la puissance du Seigneur travaillait à les multiplier.

L'arrivée de maître Réginald à Paris et sa mort.

63. Frère Réginald, de sainte mémoire, s'en vint donc à Paris et se mit à prêcher avec une ferveur spirituelle infatigable, par la parole et par l'exemple, le Christ Jésus et Jésus crucifié. Mais le Seigneur l'enleva bientôt de la terre. Parvenu vite à son achèvement, il traversa en peu de temps une longue carrière. Enfin, il tomba bientôt malade et, arrivant aux portes de la mort charnelle, s'endormit dans le Seigneur et s'en alla vers les richesses de gloire de la maison de Dieu, lui qui, durant sa vie, s'était manifesté l'amant résolu de la pauvreté et de l'abaissement. Il fut enseveli dans l'église de Notre-Dame-des-Champs, car les frères n'avaient pas encore de lieu de sépulture.

Parole de maître Réginald sur la joie qu'il éprouvait dans l'ordre.

64. Il me souvient que tandis qu'il vivait encore, frère Matthieu qui l'avait connu, dans le siècle, glorieux et difficile dans sa délicatesse, l'interrogea parfois avec étonnement : "N'éprouvez-vous pas quelque répugnance, maître, à cet habit que vous avez pris ?" Mais lui, en baissant la tête : "Je crois n'avoir aucun mérite à vivre dans cet ordre, répondit-il, car j'y ai toujours trouvé trop de joie."

De certaine vision qui suivit sa mort.

65. La nuit même où l'esprit de ce saint homme s'envola vers le Seigneur, j'eus une vision. Je n'étais pas encore un frère selon l'habit, mais j'avais déjà émis ma profession entre ses mains. Je voyais donc les frères portés par un navire à travers les eaux. Puis le navire qui les portait coula ; mais les frères sortirent indemnes des eaux. J'estime que ce navire est frère Réginald lui-même, que les frères de ce temps, vraiment, considéraient comme le nourricier qui les portait.

Autre vision.

66. Un autre eut également une vision avant la mort du frère. C'était une fontaine limpide qui se fermait ; deux autres jaillissaient aussitôt pour la remplacer. Je n'ose décider si cette vision disait vrai, car je suis trop conscient de ma propre stérilité. Mais je sais une chose, c'est qu'à Paris frère Réginald n'a reçu à la profession que deux personnes, dont je fus la première ; la seconde était frère Henri, le futur prieur de Cologne, l'ami le plus cher dans le Christ à mon affection singulière, je le crois, entre tous les mortels, vase d'honneur et de grâce, plus rempli de grâce qu'aucune créature que j'aie souvenir d'avoir aperçue dans la vie d'ici-bas. Puisque, dans sa maturité précoce, il s'est hâté de pénétrer dans le repos du Seigneur, il ne sera pas inutile de rappeler quel homme il fut et de quelles vertus.

Le frère Henri. Comment et où se fit son éducation.

67. Ce frère Henri, donc, bien né selon le siècle, était chanoine de l'Église de Maestricht. C'est là qu'il avait été élevé depuis son enfance dans la règle et dans la crainte du Seigneur, par les soins attentifs d'un saint et très religieux chanoine de cette Église. Cet homme juste et bon crucifiait sa chair, foulait aux pieds les séductions de ce siècle mauvais et multipliait les œuvres de piété ; aussi put-il dresser l'âme encore tendre du jeune garçon à la pratique entière de la vertu, lui faire laver les pieds des pauvres, fréquenter l'église, fuir avec horreur les vices, mépriser le luxe, chérir la chasteté. Et lui, en adolescent d'un heureux naturel, se montrait docile en tout à cette éducation et souple à la vertu ; au point que si vous aviez vécu près de lui, vous l'auriez pris pour un ange, persuadés que la perfection était innée chez lui.

68. Le temps passant, il vint à Paris et sur-le-champ se donna à l'étude de la théologie. Son génie naturel était fort pénétrant et sa raison très équilibrée. Il se joignit à moi, dans mon logement d'étudiant ; or tandis que nous vivions ensemble, une unité de cœur douce et forte à la fois s'établit entre nous.

69. Entre-temps, frère Réginald, d'heureuse mémoire, s'en vint à Paris et se mit à prêcher hardiment. La grâce de Dieu me prévint, et j'imaginai et me promis à moi-même de me donner à l'ordre, persuadé que j'avais trouvé le chemin du salut, tel que je l'avais entrevu dans mon âme avant même de connaître les frères, au cours de réflexions assidues. Lorsque le dessein se fut affermi dans mon cœur, je m'appliquai de tout mon zèle à entraîner avec moi dans un élan semblable le compagnon et l'ami de mon âme ; je voyais bien que ses dons naturels autant que les dons de la grâce le rendraient très efficace dans le ministère du prêcheur. Il résistait, mais je ne cessai pas d'accroître mes instances.

Restons ensemble.

70. Je parvins à l'envoyer à frère Réginald pour qu'il le confessât et lui fit quelque exhortation. Quand frère Henri revint auprès de moi, il ouvrit le livre d'Isaïe, comme pour y chercher un oracle, et ses yeux tombèrent dès l'abord sur le passage où il est dit : "Le Seigneur m'a donné une langue érudite pour que je sache par ma parole soutenir celui qui a trébuché. Il m'éveille le matin, il éveille mon oreille, pour que j'entende comme un maître qui parle. Le Seigneur Dieu m'a ouvert l'oreille, je ne résiste pas, je ne me suis pas retiré en arrière." [Is. 50,4-5]. Ces paroles du prophète répondaient si exactement à son intention et venaient si clairement du ciel il avait en effet une grande facilité de parole que je n'eus pas de peine à les interpréter dans ce sens et à le presser de plier sa jeunesse sous le joug de l'obéissance. Nous remarquâmes la suite, un peu plus loin : Restons ensemble." [Is 50,8] Comme si l'on nous avertissait de ne pas nous abandonner l'un l'autre dans cette insigne société.

71. (Quand il fut plus tard à Cologne et moi à Bologne, il prit occasion de ces mots pour m'écrire : "Où donc est le "restons ensemble". Vous êtes à Bologne, moi à Cologne !")

Je lui dis donc : "Quel mérite plus durable, quelle couronne plus glorieuse que de participer à la pauvreté que le Christ a montrée et que les apôtres ont gardée à sa suite, que de mépriser tout le siècle pour son amour ?" Il acquiesçait au jugement de sa raison, mais sa volonté indocile et passive lui faisait sentir le contraire.

Comment fut transformée la volonté de frère Henri.

72. La même nuit il vint aux matines de l'église Notre-Dame ; il y resta jusqu'au petit matin, priant et suppliant la mère du Seigneur de plier sa propre volonté à cette vocation. Mais sa prière ne semblait pas amener de progrès ; il sentait toujours en lui-même la dureté de son coeur. Alors il commença à se prendre en pitié et se préparait à partir en disant : "Je vois bien maintenant, Vierge bienheureuse, que vous me dédaignez. Je n'aurai pas ma part au collège des pauvres du Christ." Et pourtant son coeur était pressé par la faim de cette perfection qu'il reconnaissait à la pauvreté volontaire, ayant naguère appris du Seigneur, dans une vision, quelle sûre avocate était la pauvreté devant la face du juge rigoureux.

Parenthèse sur une vision.

73. Dans une vision qu'il avait eue, certain jour, en effet, il avait cru comparaître devant le tribunal du Christ. Une multitude immense était là pour être jugée ou pour juger avec le Christ. Il était, lui, parmi les prévenus, bien qu'il n'eût conscience d'aucun crime. Il pensait échapper sain et sauf, dans son innocence. Mais un assesseur du juge, tendant son index vers lui, l'apostropha en ces termes : "Et toi qui comparais, dis, qu'as-tu jamais quitté pour le Seigneur ?" Il fut terrifié par l'extrême sévérité de l'interrogatoire, n'ayant rien à répondre à la question posée. Sur ce, la vision disparut. Averti de la sorte, il n'en souhaitait que davantage d'atteindre la cime de la pauvreté volontaire ; mais la lâcheté de sa volonté l'arrêtait.

74. Au moment donc où il s'apprêtait à sortir de l'église, comme on l'a rappelé, en lutte avec lui-même et désolé, Celui qui regarde les humbles avec amour bouleversa son cœur de fond en comble : il s'effondra totalement devant le Seigneur, les larmes l'envahirent et son esprit enfin se détendit. La rigidité de son cœur fondit sous le souffle violent du Saint-Esprit et le joug suave du Christ, qui un moment plus tôt lui paraissait si lourd, lui devint léger tout à fait et joyeux. Il se leva dans cet élan de ferveur, se hâta d'aller trouver maître Réginald et fit son voue. Bien vite, il revint près de moi. Je remarquai les traces de larmes sur son visage d'ange et lui demandai d'où il venait. Il répondit : "J'ai fait mon voue au Seigneur et je l'accomplirai." Nous retardâmes jusqu'au début du Carême le début de notre noviciat. Cela nous permit de gagner entre-temps l'un de nos compagnons, le frère Léon, qui fut plus tard le successeur de frère Henri dans son office de prieur.

Entrée dans l'ordre des frères Jourdain, Henri et Léon.

75. Quand arriva le jour où par l'imposition des cendres on rappelle aux fidèles leur origine et leur retour en cendres, nous nous décidâmes nous aussi, en un moment bien convenable pour inaugurer la pénitence, à remplir le voue que nous avions fait au Seigneur, à l'insu de nos camarades de pension. Aussi, lorsque le frère Henri sortait de la maison et qu'un camarade lui posa la question : "Où allez-vous, seigneur Henri ?", "Je vais, dit-il, à Béthanie." L'autre ne comprit pas alors ce que le mot signifiait, mais plus tard, après coup, quand il vit son entrée à Béthanie, c'est-à-dire à la maison de l'obéissance. Nous nous retrouvâmes tous trois à Saint-Jacques et au moment où les frères chantaient l'antienne Immutemur habitu, nous arrivâmes à l'improviste et fort opportunément au milieu d'eux. À l'instant et sur place nous dépouillons le vieil homme et revêtons l'homme nouveau, réalisant en nos personnes ce que leurs chants disaient de faire.

76. L'entrée en religion de frère Henri troubla profondément le saint homme qui l'avait élevé et deux autres spirituels et gens de bien de la même Église qui l'aimaient tous les trois d'une grande affection. Ils ne connaissaient pas ce nouvel ordre religieux, dont personne ne parlait encore, et ils croyaient perdu ce jeune homme de tant d'espérance. Ils avaient presque convenu que quelques-uns, ou du moins l'un d'entre eux se rendrait à Paris pour le détourner ou le ramener de cette décision qu'ils ne croyaient pas sage. Mais l'un d'entre eux : "Ne précipitons rien, dit-il. Passons la nuit à prier d'un seul cœur, pour que le Seigneur veuille nous faire connaître son bon plaisir en cette affaire." La nuit vint et tandis qu'ils priaient l'un d'eux entendit le son d'une voix céleste qui disait : "C'est le Seigneur qui l'a fait ; on ne pourra le modifier." Rassurés par la révélation divine, leur émotion cessa ; ils écrivirent au frère à Paris. Ils l'exhortaient à persévérer avec fidélité et lui faisaient connaître la nature et le procédé de la révélation. J'ai lu moi-même ces lettres, pleines de dévotion et douces comme le miel.

77. Tel fut ce frère Henri à qui le Seigneur accorda une grâce multiple et surprenante pour parler au clergé parisien et dont la parole vivante et efficace pénétrait en grande violence le cœur des auditeurs. On n'avait jamais vu avant lui à Paris, aussi loin qu'il nous en souvienne, un prédicateur qui se fît écouter de tout le clergé et qui fût si jeune, si éloquent, si bien doué de grâce à tous égards.

78. Et, certes, Dieu avait-il multiplié les marques de la grâce en ce vase d'élection ! Il était prompt à l'obéissance, constant dans la patience, paisible en sa douceur, agréable par sa gaieté, donné à tous par la charité. À cela s'ajoutait la sincérité de son cœur et l'intégrité vierge de sa chair, car de toute sa vie il ne regarda ni ne toucha une femme avec une intention d'impureté. En lui se rencontraient la modération du langage, l'éloquence de la parole, l'acuité du génie, l'agrément du visage, la beauté de la personne, l'habileté à écrire et l'art du langage rythmé, le chant mélodieux d'une voix angélique. On ne le voyait jamais triste, jamais agité ; l'âme toujours égale, il était toujours gai. La justice l'avait libéré des rigueurs de l'austérité et la miséricorde l'avait revendiqué pour elle tout entier. Il rayonnait si aisément sur tous les cœurs, il entrait si facilement dans la société d'un chacun, que si vous aviez eu quelque relation avec lui, vous auriez estimé qu'il vous préférait à tous. N'était-il pas nécessaire que chacun l'aimât, puisque Dieu l'avait inondé de sa grâce ? Or bien qu'en ces domaines il dépassât les autres, au point qu'on pouvait l'estimer parfait en tous les genres de grâce, il n'en tirait aucun orgueil, car il avait appris du Christ à être doux et humble de cœur.

Il est envoyé à Cologne.

79. Il fut envoyé comme prieur à Cologne. Tout Cologne proclame encore quelle abondante et riche gerbe il récolta pour le Christ par sa prédication assidue parmi les vierges, les veuves et les vraies pénitentes, avec quelle application il alluma dans le cœur d'un grand nombre et alimenta désormais le feu que le Seigneur vint jeter sur la terre. C'était une de ses habitudes de rappeler que le nom de Jésus, ce nom qui est au-dessus de tout nom, méritait un grand respect et même un culte, si bien que jusqu'à maintenant, lorsque ce nom sacré vient à retentir dans l'église ou dans un sermon, il réveille aussitôt la dévotion de beaucoup de gens et les porte à quelque signe de respect.

Sa mort.

80. Il acheva finalement le cours de son heureuse vie et s'endormit dans le Seigneur par une sainte mort, en présence de tous les frères en prière. Avant qu'il ne rendît l'âme, tandis qu'on lui administrait l'extrême-onction, il récita jusqu'au bout les litanies et les suffrages avec vivacité, comme s'il n'était que l'un des assistants. Quand l'office fut achevé, il adressa aux frères des paroles de piété qui provoquèrent parmi eux bien des larmes. Qui pourrait dénombrer les pleurs que suscita sa mort, les gémissements et les sanglots des veuves et des vierges, les soupirs des frères et des amis !

81. La mémoire ici me chuchote bien des souvenirs, mais il ne faut pas que le discours s'allonge ; qu'il suffise de rappeler un seul des nombreux faits que je connus après sa mort par déposition véridique et de personnes saintes et fidèles.

Comment il se manifesta à certains religieux.

82. Il y avait dans la cité de Cologne une dame vénérable, qui chérissait le frère Henri quand il vivait encore, avec un dévouement étonnant. Elle l'avait donc supplié de lui promettre, s'il venait toutefois à mourir le premier, de bien vouloir lui apparaître après sa mort. Le frère avait acquiescé à sa prière, à condition que cela ne déplût pas à la divine volonté. Quand il eut disparu, elle se tint prête, brûlant de contempler ce qu'on lui avait promis. Elle se sentait alors encore continuellement pressée par une tentation lancinante et souffrait de par le démon de graves inquiétudes de foi, se demandant si, après cette vie, les âmes des défunts vivaient vraiment et n'étaient pas plutôt réduites à néant. Mais l'attente se prolongeait et rien n'apparaissait à ses désirs. Aussi la tentation reprenait-elle plus que jamais vigueur et la dame disait en son cœur : "Si ce qu'on nous proclame au sujet de la vie future était vrai si peu que ce soit, ce frère, que je vénérais avec tant d'affection, aurait déjà dû me le certifier."

83. Pendant qu'elle s'affligeait de la sorte et se consumait en son cœur, le frère Henri apparut à certain religieux et lui dit : "Va trouver telle dame", qu'il appela de son nom véritable. Or l'homme ignorait jusqu'alors celui-ci ; car certain terme de tendresse, donné à cette dame dans sa petite enfance, avait triomphé du vrai nom de baptême, que notre homme apprit seulement lorsque frère Henri le lui dit et le lui expliqua. "Va, dit-il, auprès d'elle et tu la salueras pour moi en lui disant : Vous aviez coutume de pratiquer telle ou telle bonne œuvre. Ne les faites plus ainsi, mais de telle et telle façon." Or ces bonnes œuvres étaient si cachées que nul ne les connaissait à l'exception de frère Henri.

Au cours de la conversation, le bonhomme remarqua sur la poitrine de frère Henri une pierre précieuse, lumineuse et étincelante à l'excès ; il remarqua également devant son visage un mur couvert de pierres précieuses qu'il contemplait d'un regard pénétrant. Monseigneur, lui dit-il, que signifient cette pierre si étincelante et ce mur précieux ?" Et lui : "Cette pierre est le signe de la pureté de cœur que j'ai conservée dans le monde ; lorsque je la regarde je suis rempli d'une grande consolation. Et ce mur est la portion de l'édifice du Seigneur que j'ai bâtie durant ma vie par mes conseils, ma prédication, la confession." Survint entre-temps la Vierge Marie, reine du ciel et mère de miséricorde. Tandis qu'elle approchait, frère Henri dit à l'homme : "Voici la mère du Sauveur, ma Dame, qui m'a pris à son service. Juge quelle fête dans sa compagnie !" Sur ces mots, il se joignit à elle aussitôt et se retira avec elle.

84. Le bonhomme vint donc trouver la dame et lui révéla tout à la file ; il lui dévoila, en signe de la véracité de son récit, quelques-unes des bonnes œuvres absolument secrètes qu'il lui avait révélées. La dame en reçut une grande consolation et fut délivrée de l'ardeur de sa tentation.

Sur la poitrine de Jésus.

85. Mais certain événement qu'elle put expérimenter par elle-même la consola plus tard bien davantage. Un jour que, penchée sur son coffre dans la chambre à coucher de la maison, elle relisait avec une pieuse jouissance des lettres que frère Henri lui avait envoyée jadis, elle y rencontra une phrase qui signifiait en latin : reposez-vous sur la douce poitrine de Jésus et étanchez la soif de votre âme. Enflammée par le souvenir de ces paroles, comme si elle les recevait de la bouche du frère encore vivant et présent, elle fut enlevée en esprit et se vit appuyée d'un côté sur la poitrine de Jésus-Christ et frère Henri de l'autre. Elle éprouva dans ce rapt un goût si profond, si merveilleux de divine consolation, qu'enivrée par l'immense marée de ce flux salutaire, elle n'entendit en aucune façon les servantes de la maison qui étaient là, pourtant, et lui criaient de venir en hâte au repas de son mari qui l'attendait, jusqu'à ce qu'elle revînt de cette ivresse d'esprit suave comme le miel et retrouvât ses sens.

Après ces souvenirs concernant frère Henri, continuons à raconter le reste des événements.

Le premier chapitre, célébré à Bologne.

86. En l'année du Seigneur 1220, on célébra à Bologne le premier chapitre de l'ordre. J'y fus présent, envoyé de Paris avec trois autres frères, parce que maître Dominique avait mandé par lettre de lui envoyer quatre frères de la maison de Paris pour le chapitre de Bologne. Lorsque je reçus cette mission, je n'avais pas encore passé deux mois dans l'ordre.

87. Il fut statué dans ce chapitre, à l'unanimité des frères, que le chapitre général se célébrerait une année à Bologne et l'année suivante à Paris ; le chapitre prochain devait pourtant se tenir encore à Bologne. On y porta également cette loi que nos frères ne posséderaient plus désormais ni biens-fonds ni revenus et renonceraient à ceux qu'ils avaient reçus dans le pays de Toulouse. On y fit aussi beaucoup d'autres constitutions qu'on observe encore aujourd'hui.

Frère Jourdain se voit imposer le priorat de Lombardie. Mission des frères en Angleterre.

88. En l'année du Seigneur 1221, au chapitre général de Bologne, il parut opportun aux capitulaires de m'imposer la charge qu'ils créaient de prieur de la province de Lombardie. J'avais alors passé un an dans l'ordre et n'était pas encore aussi profondément enraciné qu'il aurait fallu ; si bien qu'on me mettait à la tête des autres pour les gouverner avant que j'eusse appris à gouverner moi-même mon imperfection. À ce chapitre on envoya en Angleterre une communauté de frères avec Gilbert pour prieur. Je ne fus aucunement présent à ce chapitre.

Frère Évrard, jadis archidiacre de Langres.

89. En ce temps-là, frère Évrard, archidiacre de Langres, entra dans l'ordre à Paris. C'était un homme de beaucoup de vertu, hardi dans l'action, prudent dans le conseil. Comme il jouissait d'une rare autorité, il édifia d'autant plus de gens par son exemple, en assumant la pauvreté, qu'il avait été plus largement connu dans le monde.

90. Il devait se rendre en Lombardie en même temps que moi, qu'il paraissait aimer d'une tendre affection, car il désirait voir maître Dominique. Il se mit en route et tandis que nous traversions ensemble les régions de France et de Bourgogne où il avait été naguère très connu, il prêchait en tous lieux le Christ pauvre et misérable qu'il publiait en son propre corps. Il tomba finalement malade et acheva cette vie de malheurs et de larmes par une fin évidemment précoce mais profondément heureuse, à Lausanne où, jadis, on l'avait élu comme évêque, ce qu'il refusa d'accepter.

91. Un peu de temps avant qu'il ne mourût, alors que les médecins déjà jugeaient sa mort certaine, en le lui cachant toutefois, il me dit : "Si je dois mourir au jugement des médecins, pourquoi ne me le dit-on pas ? Que l'on cache leur mort à ceux qui trouvent amer son souvenir ! Mais moi, la mort ne me terrifie pas. Que pourrait craindre un homme qui, lorsque s'écroule la demeure terrestre de sa chair de misère, attend de recevoir, tout consolé par cet heureux échange, une demeure éternelle dans le ciel ?" Il mourut donc, remettant là son pauvre corps à la terre et son esprit au Créateur. Un signe me révéla l'heureuse issue de cette mort. Au moment où il rendit l'esprit, je pensais éprouver une douleur de coeur et un trouble dans mon esprit ; je fus au contraire pénétré de dévotion et de gaieté joyeuse. Ainsi le témoignage de ma conscience m'avertissait-il qu'on n'avait nullement à pleurer celui qui passait à la joie.

La mort de maître Dominique.

92. Sur ces entrefaites, la vie voyageuse de maître Dominique approchant à son terme, à Bologne, il tomba gravement malade. Sur son lit de malade, il fit appeler douze frères, parmi les plus notables, et se mit à les exciter à se montrer fervents, à promouvoir l'ordre, à persévérer dans la sainteté. Il leur recommanda d'éviter les fréquentations suspectes des femmes, spécialement des jeunes, car cette espèce est dangereuse à l'excès et prend trop souvent dans ses rets les âmes qui ne sont pas encore tout à fait épurées. "Voyez, dit-il, jusqu'à cette heure la miséricorde divine a conservé ma chair incorrompue ; et pourtant je n'ai pu éviter cette imperfection, je l'avoue, de trouver plus d'attrait à la conversation des jeunes filles, qu'aux discours des vieilles femmes."

93. Avant sa mort, il dit également aux frères qu'il leur serait plus utile disparu que vivant. Il connaissait assurément Celui auquel il avait confié le dépôt de son labeur et de sa vie féconde et ne doutait pas de la couronne de justice qui lui était désormais réservée : lorsqu'il l'aurait reçue, ne serait-il pas d'autant plus puissant pour présenter ses requêtes qu'il serait déjà plus sûrement entré dans les puissances du Seigneur ?

94. La maladie, empirant, devenait de plus en plus critique. Il souffrait à la fois de fièvres et de tranchées. Enfin cette âme religieuse fut déliée de la chair et s'en vint au Seigneur qui l'avait donnée, échangeant son lugubre exil contre la consolation pérenne de la demeure céleste.

Apparition au frère Guala, après la mort du bienheureux.

95. Le même jour, à l'heure même où il trépassa, frère Guala, prieur de Brescia puis évêque de la même ville, se reposait auprès du campanile des frères de Brescia. Il s'était endormi d'un sommeil assez léger lorsqu'il aperçut une sorte d'ouverture dans le ciel, par laquelle descendaient deux échelles radieuses. Le Christ tenait le haut de la première échelle, sa mère le haut de l'autre ; et les anges les parcouraient toutes deux, les descendant et remontant. Un siège était placé en bas, entre les deux échelles, et quelqu'un, sur le siège. Ce paraissait un frère de l'ordre ; son visage était voilé par le capuce comme nous avons coutume d'ensevelir nos morts. Le Christ et sa mère tiraient peu à peu vers le haut les échelles, jusqu'à ce que celui qu'on avait installé tout en bas parvînt jusqu'au sommet. Quand on l'eut reçu dans le ciel, au chant des anges, dans la splendeur d'une lumière immense, l'étincelante ouverture du ciel se ferma et plus rien désormais ne se présenta. Le frère qui avait eu la vision, quoiqu'il fût assez malade et faible, reprit bientôt ses forces et partit sur-le-champ pour Bologne. Il y apprit que le même jour, à la même heure, le serviteur du Christ Dominique y était mort. Voilà ce que nous avons appris de sa propre bouche.

Sépulture de maître Dominique. Les miracles qu'il opéra.

96. Mais revenons encore un peu aux obsèques vénérables du bienheureux. Il se trouva que le jour de sa mort le vénérable père évêque d'Ostie, à cette époque légat du Souverain Pontife en Lombardie et maintenant Souverain Pontife sur le siège de Rome, le pape Grégoire, vint à Bologne ; ce qui entraîna la présence de beaucoup de grands personnages et prélats de l'Église. Lorsqu'il apprit le décès de maître Dominique, il advint en personne. Car il l'avait connu très familièrement et l'avait chéri d'un grand sentiment d'amitié, le sachant juste et saint. Il célébra lui-même jusqu'au bout l'office des funérailles, en présence d'un grand nombre de gens, qui voyaient tous clairement dans leur coeur la félicité de la mort du bienheureux et la sainteté de sa vie sur la terre, tandis que tous les assistants avaient la certitude, au témoignage de leur conscience, qu'il venait de recevoir au ciel un vêtement d'immortalité éternelle. C'était un vrai sermon sur le mépris du monde que ces funérailles. Elles montraient à tous avec quelle sécurité on mérite par une vie d'humilité sur terre une demeure dans les cieux et le lieu du repos éternel et, par l'avilissement de la vie quotidienne, une mort précieuse.

97. Aussi, la dévotion des foules et le culte populaire s'éveillèrent-ils. Beaucoup de gens accoururent, que molestaient des maladies de tout genre. Ils restaient là jour et nuit, proclamaient qu'ils avaient pleinement obtenu le remède qui les avait guéris et, pour apporter le témoignage de leur guérison, suspendaient au tombeau du bienheureux des effigies de cire représentant des yeux, des mains, des pieds et tous les autres membres, suivant la variété de leurs infirmités et les formes multiples du rétablissement obtenu dans leur corps ou leurs biens.

98. Mais au milieu de telles circonstances, il ne se trouvait à peu près pas de frères pour correspondre par de dignes actions de grâces à la grâce de Dieu. Car la majorité jugeait qu'on ne devait pas enregistrer ces miracles, pour ne pas se donner l'apparence de rechercher un gain sous le voile de la piété. Et c'est ainsi qu'en suivant leur opinion particulière, par un zèle irréfléchi de sainteté, ils négligèrent le commun profit de l'Église et enterrèrent la gloire de Dieu.

99. C'est un fait cependant que, de son vivant encore, le bienheureux Dominique a brillé par des pouvoirs surnaturels certains et resplendi par des miracles. On nous a rapporté un grand nombre d'entre eux ; mais on ne les a pas fixés par écrit, en raison de la variété des narrateurs ; car en décrivant les faits de manière incertaine, on ne donnerait à ceux qui sont dans le besoin qu'une connaissance incertaine. Il nous plaît cependant d'en rappeler quelques-uns qui sont parvenus à notre connaissance d'une façon plus sûre.

Résurrection d'un jeune homme à Rome.

100. À l'un de ses séjours à Rome, certain adolescent, parent du cardinal Étienne de Fossanova, s'amusait imprudemment à cheval et se laissait emporter dans une course folle, lorsqu'il fit une chute très grave. On le transportait en pleurant. On le croyait à moitié mort, peut-être même tout à fait, car il était indubitablement inanimé. La désolation allait grandissant autour du défunt quand advint maître Dominique et, avec lui, frère Tancrède, homme fervent et bon, naguère prieur de Rome, de qui j'ai appris cette histoire. Il dit à Dominique : "Pourquoi te dérober ? Pourquoi n'interpelles-tu pas le Seigneur ? Où est maintenant ta compassion pour le prochain ? Où est ta confiance intime envers Dieu ?" Profondément ému par les apostrophes du frère et vaincu par un sentiment de compassion ardente, il fit discrètement transporter le jeune garçon dans une chambre qui fermait à clef et par la vertu de ses prières lui rendit la chaleur de la vie et le ramena devant tous sain et sauf.

Comment il repoussa la pluie par un signe de croix.

101. Le frère Bertrand, dont on a mentionné plus haut la mission à Paris, m'a raconté également que pendant un voyage qu'il faisait un jour avec lui un grand orage s'éleva. Une pluie diluvienne avait déjà trempé le sol, lorsque maître Dominique, par un signe de croix, repoussa si bien devant lui l'inondation torrentielle, qu'en avançant ils continuaient de voir à trois pas devant eux la pluie qui dégoulinait sur la terre, sans qu'une seule goutte touchât même la frange de leur vêtement.

102. Nous avons appris beaucoup d'autres guérisons de maladie qui témoignent de sa sainteté ; mais elles ne sont pas encore rédigées par écrit.

Les mœurs de maître Dominique.

103. Il y avait d'ailleurs quelque chose de plus éclatant et de plus grandiose que les miracles, c'était la perfection morale qui régnait en lui et l'élan de ferveur divine qui le transportait. Ils étaient si grands, qu'on ne pouvait douter qu'il ne fût un vase d'honneur et de grâce, un vase orné de toute espèce de pierres précieuses. Il y avait en lui une très ferme égalité d'âme, sauf quand quelque misère en le troublant l'excitait à la compassion et à la miséricorde. Et parce que la joie du cœur rend joyeux le visage, l'équilibre serein de son être intérieur s'exprimait au-dehors par les manifestations de sa bonté et la gaieté de son visage. Il conservait une telle constance dans les affaires qu'il avait jugé raisonnable devant Dieu d'accomplir, qu'il n'acceptait jamais, ou presque, de modifier une décision prononcée après mûre délibération. Mais puisque le témoignage de sa bonne conscience, comme on l'a rappelé, éclairait toujours d'une grande joie son visage, la lumière de sa face ne se perdait pas sur la terre.

104. Par cette joie, il acquérait facilement l'amour de tout le monde, il s'infiltrait sans peine, dès le premier regard, dans l'affection de tous. Sur tous les terrains de son activité, en route avec ses compagnons, à la maison avec son hôte et le reste de la maisonnée, parmi les grands, les princes et les prélats, il ne manquait jamais de paroles d'édification, il abondait en récits exemplaires capables de porter l'âme des auditeurs à l'amour du Christ et au mépris du siècle. Il se manifestait surtout partout comme un homme de l'Évangile, en parole et en acte. Durant le jour, nul ne se mêlait plus que lui à la société de ses frères ou de ses compagnons de route, nul n'était plus gai.

Prière de Dominique.

105. Mais dans les heures de la nuit, nul n'était plus ardent à veiller, à prier et à supplier de toutes les manières. Ses pleurs s'attardaient le soir et sa joie le matin. Il partageait le jour au prochain, la nuit à Dieu ; sachant que Dieu assigne sa miséricorde au jour et son chant à la nuit. Il pleurait avec beaucoup d'abondance et très souvent ; les larmes étaient son pain le jour comme la nuit. Le jour, surtout quand il célébrait les solennités de la messe, ce qu'il faisait très souvent ou même chaque jour ; la nuit, dans ses veilles entre toutes infatigables.

Ses veilles.

106. Il avait l'habitude de passer très souvent la nuit à l'église, au point qu'on ne lui connaissait que très rarement un lit fixé pour y dormir. Il priait donc pendant la nuit et prolongeait ses veilles de tout le temps qu'il pouvait arracher à la faiblesse de son corps. Quand enfin la lassitude l'emportait et engourdissait sa pensée, vaincu par la nécessité du sommeil, il posait la tête devant l'autel, ou n'importe où, mais en tout cas sur une pierre, à la façon du patriarche Jacob, et reposait un moment ; puis se réveillait derechef, reprenant ses esprits et la ferveur de sa prière.

107. Il accueillait tous les hommes dans le vaste sein de sa charité et, puisqu'il aimait tout le monde, tout le monde l'aimait. Il s'était fait une loi personnelle de se réjouir avec les gens joyeux et de pleurer avec ceux qui pleurent, débordant d'affection religieuse et se dévouant tout entier à s'occuper du prochain et à compatir aux gens dans la misère. Un autre trait le rendait cher à tous : la simplicité de sa démarche ; jamais nul vestige de dissimulation ou de duplicité n'apparaissait dans ses paroles ni ses actions.

108. C'était un véritable amant de la pauvreté. Il usait de vêtements vils. Dans la nourriture comme dans la boisson sa tempérance était extrême. Il évitait ce qui pouvait avoir quelque délicatesse et se contentait volontiers d'un simple plat. Il avait un grand empire sur sa chair. Il usait du vin en le mouillant de telle sorte que, tout en satisfaisant à la nécessité du corps, il ne risquait pas d'émousser la subtile finesse de son esprit.

Éloge du bienheureux Dominique, homme de Dieu.

109. Qui donc serait en mesure d'imiter la vertu de cet homme ? Nous pouvons du moins l'admirer et mesurer sur son exemple la lâcheté de notre temps. Pouvoir ce qu'il a pu dépasse les forces humaines, c'est l'œuvre d'une grâce unique, à moins que la bonté divine dans sa miséricorde daigne accorder à quelqu'un peut-être un somment semblable de vertu. Mais qui s'y trouve préparé ? Suivons cependant, mes frères, selon nos possibilités, les traces de notre père, et en même temps, rendons grâces au Rédempteur qui donna à ses serviteurs, sur la route qu'ils parcourent, un chef de cette valeur et nous engendra par lui de nouveau à la lumière de sa sainte vie. Et prions le Père de miséricorde pour que, sous la conduite de son Esprit qui fait agir les fils de Dieu, nous méritions d'arriver nous aussi par un cheminement sans détours, dans les limites que nos pères ont posées, au même terme de bonheur perpétuel et de béatitude éternelle dans lequel il est heureusement et pour toujours entré. Ainsi soit-il.

SOURCE : http://www.dominicains.ca/Documents/documents_gen/libellus.htm

BIENHEUREUX JOURDAIN DE SAXE

LE SUCCESSEUR DE SAINT DOMINIQUE : LE BIENHEUREUX JOURDAIN DE SAXE

2 R 2, 5-15 ; Jn 15, 9-12

Bhx Jourdain de Saxe - (13 février 2004)

Homélie du Frère Daniel BOURGEOIS

Jourdain de Saxe est donc le successeur de saint Dominique. C'est pour cela que nous avons entendu tout à l'heure ce texte célèbre qui fait partie du côté un peu mythomane des dominicains et qui consiste à assimiler saint Dominique à Elie et Jourdain de Saxe à Elisée. Jourdain est censé recevoir la double part de l'esprit de Dominique même si saint Dominique n'a pas été emporté dans un char de feu, il est mort dans son lit, comme tout le monde. Cela faisait bien dans le tableau de dire qu'il y avait là un héritage prestigieux et digne de saint Dominique. De fait, quand on y pense, je crois que le Bienheureux Jourdain de Saxe a eu autant d'influence, et peut-être plus même d'un certain côté que saint Dominique.

Tout d'abord, je voudrais, à sa décharge, lever un doute. S'il n'est resté que bienheureux, c'est parce que les règles de canonisation du Moyen-Age ont un peu changé depuis, voulaient qu'il fallait être les témoins de derniers moments de quelqu'un. Si quelqu'un mourait sans qu'on ait pu constater qu'il avait eu une mort sainte, à ce moment-là, c'était impossible de le canoniser. On ne sait jamais, peut-être que dans les trois dernières secondes de sa vie, il aurait pu crier des horreurs vers Dieu. Donc, la bonne réputation du saint ne suffisait pas. Or, le pauvre Jourdain de Saxe est mort dans un naufrage, au large de Saint Jean d'Acre alors qu'il venait de faire une visite canonique dans la province dominicaine de Terre Sainte. Tout le monde est mort sur le bateau, c'était le Titanic sans survivants, et donc, il n'y a pas de témoignage pour savoir si Jourdain de Saxe a eu une mort sainte ou non. C'est pour cette raison qu'il est resté dans l'échelle au niveau des bienheureux. Je trouve que c'est un peu dommage et je pense qu'on pourrait lever un certain nombre d'interdits. Par exemple, saint Fra Angelico lui, a réussi à passer la barrière, mais pendant très longtemps il est resté rétrogradé au rang des bienheureux parce qu'il ne fallait pas avoir causé mort d'homme. Or, il y avait eu malheureusement, un jour, un ouvrier qui travaillant aux fresques, est tombé en bas d'un échafaudage et il s'est tué. Au moins pendant cinq siècles, on n'a pas pu canoniser Fra Angelico parce qu'il y avait eu un ouvrier mort sur le chantier. On avait en ce temps-là un vrai sens de la responsabilité. Le pauvre Fra Angelico n'y était évidemment pour rien.

Revenons à Jourdain de Saxe. Il y a une chose étonnante Dominique est castillan, c'est un espagnol, avec tout ce que cela comporte d'hispanité, et il est très curieux qu'on ait trouvé comme successeur un Saxon. Il faut imaginer la Saxe à cette époque-là, comme émergeant à peine de la barbarie. Les forêts de Thuringe et de Saxe n'étaient pas tellement les points forts de la civilisation de l'Europe médiévale. Je trouve que c'est déjà un événement par soi-même que le choix d'un saxon pour remplacer un espagnol. Cette nouveauté qu'a introduite saint Dominique, tout en étant très nouvelle était tellement en symbiose, en phase avec la culture de l'Europe médiévale qu'on pouvait mettre comme successeur à saint Dominique le castillan, Jourdain le Saxon. Cela veut donc dire qu'il y avait à cette époque-là, au niveau de la conscience ecclésiale dans l'Europe, au niveau de la conscience culturelle, une homogénéité par rapport à laquelle les efforts désespérés que nous faisons au plan politique actuellement paraissent un peu dérisoires.

C'est évidemment une grande leçon que de voir ces continents européens si profondément unifiés. Nous avons toujours tendance à croire qu'à l'époque médiévale la circulation des valeurs culturelles ne se faisait pas, nous avons là une preuve qui nous prouve le contraire. En réalité, c'était d'une vitalité extraordinaire, qu'un homme qui sort de la forêt de Saxe ait pu prendre contact avec la dernière nouveauté de la création de la vie de l'Église qui étaient à cette époque-là, les ordres mendiants, qu'il ait pu y entrer, et qu'il ait pu en devenir le général, c'est quand même assez extraordinaire. Je ne sache pas que chez les jésuites, ce soit un Canaque qui soit devenu le successeur de saint Ignace, c'est là où l'on mesure toute la différence, on vit dans deux mondes tout à fait opposés, et la cohésion profonde de l'univers médiéval est telle qu'effectivement, il pouvait y avoir un réel brassage, un tel mélange. Il faut imaginer que n'importe quel frère prêcheur des trois ou quatre premières générations, s'il était d'Italie comme saint Thomas d'Aquin, allait faire ses études à Cologne, enseignait à Paris, revenait à Rome, un brassage formidable. Erasmus à côté, c'est de la bouillie pour les chats.

C'est la première chose. Dans ce cadre-là, le grand problème de Jourdain, c'est de maintenir et de favoriser cette cohésion. Et je pense que ce sera cela la grandeur de la charge qu'il accomplira. Jourdain, dès qu'il a été élu général n'a pas cessé de circuler partout, puisque précisément, il est mort au retour de cette visite canonique en Terre Sainte, car il fallait aller visiter les frères de la nouvelle province dominicaine qui était implantée dans les couvents de Saint Jean d'Acre, de Jérusalem, etc …Autrement dit, cela suivait tous les mouvements qui avaient lieu dans la chrétienté de l'époque. Les croisades n'étaient certes pas le meilleur de ce temps, mais cela n'empêche que les dominicains comme tels, avaient voulu avoir là-bas une implantation. Je vous signale que les couvents dominicains grâce à Venise, ont été implantés à Constantinople, et c'est pour cela que dans la liturgie dominicaine, l'office du baptême du Christ était composé avec des antiennes qui venaient d'une hymne grecque. Cela veut dire qu'à cette époque-là, on ne demandait pas le label à Rome pour savoir si la liturgie était latine ou grecque. Les frères avaient trouvé cette liturgie du baptême du Christ tellement pauvre, et tellement belle en Orient, ils l'avaient traduite et l'avaient adaptée avec des antiennes qu'on chantait. La musique n'est pas fantastique, mais le texte était très beau. Cela faisait partie des choses qui se passaient naturellement au Moyen-Age.

Enfin, la dernière chose que je voudrais souligner de saint Jourdain de Saxe, du Bienheureux Jourdain de Saxe (vous voyez que mon lapsus veut dire dans quel sens il faudrait aller !), est une chose que je trouve merveilleuse. Jourdain avait une vision complète de l'ordre dominicain. Il ne pensait pas qu'il y avait les frères et ensuite, qu'il y avait les pâles esclaves qui étaient à leurs basque pour prier pour eux, qui auraient été les sœurs et les moniales. Lui, il avait véritablement une vision organique de l'ordre dominicain, et il pensait que tout le monde y avait sa place, les sœurs aussi bien que les frères. C'est pour cela qu'il chérissait particulièrement le couvent de Rome, il était maître général, il devait bien résider à Rome, il fréquentait le couvent des sœurs et parmi les sœurs, il y en avait une pour laquelle il en pinçait un peu. Elle est aussi bienheureuse, je ne sais pas pourquoi elle n'est pas devenue sainte, elle s'appelait Diane d'Andalo. C'était une fille remarquable. On dit qu'elle était très belle. Lui, Jourdain n'était pas très beau, il était borgne en plus, mais il paraît que pour les femmes, la beauté masculine a moins d'importance que pour les hommes la beauté féminine. Toujours est-il qu'il était très ami de Diane d'Andalo et ils ont laissé une correspondance. C'est merveilleux, parce que c'est très rare qu'on ait des correspondances de ce type. On a Héloïse et Abélard, mais là ils ne sont ni bienheureux ni saints, mais Diane d'Andalo et Jourdain de Saxe, c'est un cas d'amitié entre un religieux et une religieuse du même ordre. C'est un très beau témoignage.

Je cite souvent cet exemple qui est magnifique. Un jour, Jourdain étant en voyage, a eu un panaris. C'est toujours comme cela les hommes, ils supportent très mal la souffrance, tout de suite, il faut les consoler, c'est un tout petit bobo, mais cela prend des proportions invraisemblables, donc tout le monde doit être à genoux devant eux, et donc, Jourdain de Saxe s'est plaint amèrement à Diane d'avoir un panaris qui lui faisait mal au doigt, il devait avoir des élancements et ce n'était pas très agréable. Diane d'Andalo lui a répondu cette chose magnifique, il n'y a qu'une femme pour inventer cela, elle lui a écrit : "J'ai mal à ton doigt". C'est le sommet de la finesse, de la compassion, elle a trouvé à la fois les mots pour consoler ce pauvre Jourdain, dont entre parenthèses, l'échange de courrier très lent avait dû faire que le panaris avait éclaté depuis longtemps, et qu'il n'y pensait peut-être déjà plus, mais elle, en lisant la lettre avait eu exactement cette réaction à la fois de douceur, de compassion et d'humanité et en même temps, d'une véritable amitié.

Jourdain n'a pas écrit de grandes œuvres, il n'a laissé que cette petite correspondance. Mais il a quand même joué un rôle qui est quand même important : c'est lui qui a fait mettre en route le procès de canonisation de saint Dominique, parce que semble-t-il les autres frères n'y avaient pas pensé, c'est Jourdain, le maître général qui y a pensé. C'est comme cela qu'on doit à Jourdain de Saxe tous les témoignages qu'on a récolté sur saint Dominique et qui sont un des premiers procès de canonisation dont nous ayons les textes. Auparavant, en effet, la canonisation se passait un peu comme cela, parce qu'on trouvait la personne sympathique, on l'élevait sur les autels, mais là, c'est la première fois qu'on a un véritable procès canonique où l'on a interrogé les témoins, et cela a permis de noter un certain nombre de traits extrêmement intéressants sur la vie de saint Dominique.

Demandons simplement qu'aujourd'hui encore, il y ait d'autres Jourdain de Saxe qui aient la même humanité, la même profondeur, le même sens et le même bonheur de vivre dans la consécration à Dieu.

AMEN

SOURCE : https://archive.wikiwix.com/cache/index2.php?url=http%3A%2F%2Fwww.moinesdiocesains-aix.cef.fr%2Findex.php%2Fsanctoral1%2Fsaints-de-fevrier%2Fbienheureux-jourdain-de-saxe%2F7615-le-successeur-de-saint-dominique--le-bienheureux-jourdain-de-saxe-#federation=archive.wikiwix.com&tab=url

Jordan von Sachsen

Giordano di Sassonia

Blessed Jordan of Saxony

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Jordanus…

Memorial

13 February

Profile

Born to the Saxon nobility, he received a pious upbringing and was noted for his charity to the poor from an early age. Educated in Germany, and received his masters degree in theology at the University of Paris. Joined the Order of Preachers in 1220 under Saint Dominic himself. Prior-provincial of the Order in Lombardy, Italy in 1221. Succeeded Dominic as master-general of the Order in 1222. Under his administration, the Order spread throughout Germany, and into Denmark.

A noted and powerful preacher; one of his sermons brought Saint Albert the Great into the Order. Wrote a biography of Saint Dominic. His writings on Dominic and the early days of the Order are still considered a primary sources. Spiritual director of Blessed Diana d’Andalo, and helped her found the monastery of Saint Agnes.

Born

c.1190 at Padberg Castle, diocese of Paderborn, Westphalia, old Saxony (in modern Germany)

rumoured to have been born in Palestine while his parents were on a pilgrimage, and named after the River Jordan, but this is apparently aprochryphal

Died

drowned in 1237 in a shipwreck off the coast of Syria while on a pilgrimage to the Holy Land

buried in Acre

Beatified

1826 (cultus confirmed) by Pope Leo XII

Patronage

against drowning

Dominicans

University of Santo Tomas Faculty of Engineering

Additional Information

Legend of Blessed Jordan of Saxony, Second Master-General of the Order of Preachers

Saints and Saintly Dominicans, by Blessed Hyacinthe-Marie Cormier, O.P.

Saints of the Day, by Katherine Rabenstein

The First Disciples of Saint Dominic, by Father Victor Francis O’Daniel, O.P.

books

Our Sunday Visitor’s Encyclopedia of Saints

other sites in english

Breviarium SOP

Catholic Online

Handbook on the Origins of the Order of Preachers, by Blessed Jordan of Saxony

images

videos

sitios en español

Martirologio Romano, 2001 edición

fonti in italiano

Cathopedia

Santi e Beati

Wikipedia

websites in nederlandse

Heiligen 3s

nettsteder i norsk

Kirke i Norge

spletne strani v slovenšcini

Svetniki

Readings

Among the men of God who have made the family of Saint Dominic illustrious, we must not forget the blessed Jordan. Saxony considers it an honour to be his native country. Not only men felt the charm God gave to the words of His servant. One day when some monks outwent Saint Jordan in travelling just outside Lausanne, a weasel ran in front of them. The brethren gathered round the hole into which it had disappeared. The blessed Jordan, coming up, asked them,”Why’re you stopping there?” They said: “Because a lovely, delightful little creature has gone into this hole.” Then, bending down, he cried: “Come out, pretty little creature, that we may see you.” The animal came at once to the mouth of the hole, and looked up at the saint, who made it get up into one of his hands, and stroked its head and back; it allowed him to do so. Then he said to it: “Now return to thy little home, and blessed be the Lord thy Creator.” It at once obeyed and disappeared. – from “The Little Bollandists” by Monsignor Paul Guérin, 1882

MLA Citation

“Blessed Jordan of Saxony“. CatholicSaints.Info. 28 October 2021. Web. 13 February 2023. <http://catholicsaints.info/blessed-jordan-of-saxony/>

SOURCE : http://catholicsaints.info/blessed-jordan-of-saxony/

Blessed Jordan of Saxony, OP (AC)

Born in Germany, 1190; died 1237; cultus confirmed in 1828.

Men prayed for strength to resist Jordan's burning eloquence, and mothers hid their sons when Master Jordan came to town. Students and masters warned each other of the fatal magnetism of his sermons. The sweetness of his character and the holiness of his life shone through his most casual words in a flame that drew youth irresistibly to the ideal to which he had dedicated his own life. In his 16 years of preaching, Jordan is said to have drawn more than a thousand novices to the Dominican Order, among whom were two future popes, two canonized saints (e.g., Albert the Great), numerous beati, and countless intellectual lights of his dazzling century.

Of Jordan's childhood, nothing is known, except that he was born of a noble family. He was drawn to the order in 1220 by the preaching of Blessed Reginald, the beloved son of Dominic, brought back from death by Dominic's and Our Lady's prayers. Jordan was at that time about 30, a student at the University of Paris, and his reputation for sanctity had preceded him into the order.

He had worn the habit for only two months when he was sent to Bologna as a delegate to the first general chapter of the order. The following year he was elected provincial of Lombardy, Italy, and on the death of Saint Dominic, succeeded him as master general.

The Order of Preachers was only six years old when Jordan became master general. He carried out the yet untried plans of Dominic, who had hurried off to heaven when many of his dreams were just beginning to open out into realization, and still more vistas beckoned beyond. Under him the new order advanced apace, spreading throughout Germany and into Denmark. Jordan will always be remembered for his work in increasing the manpower of the order, but his contribution to its quality should never be forgotten.

He added four new provinces to the eight already in existence; he twice obtained for the order a chair at the University of Paris and helped found the University of Toulouse; and he established the first general house of studies of the order. He was a spiritual guide to many, including Blessed Diana d'Andalo; and somewhere in his busy lifetime he found time to write a number of books, including a life of Saint Dominic.

Jordan was regarded as a menace by the professors of universities where he recruited novices. He emptied classrooms of their most talented students, stole their most noted professors. Young men by the hundreds besieged the order for admittance. Some were mere children, some famous lawyers and teachers, and some were the wealthy young bearers of the most famous names in Christendom. One and all, they were drawn to a life of perfection by this man who preached so well, and who practiced what he preached with such evident relish.

All the old writers speak of the kindness and personal charm of Jordan. He had the ability to console the troubled and to inspire the despondent with new hope. At one time, a discouraged student was busily saying the Office of the Dead when Master Jordan sat down beside him and began alternating verses with him. When he came to the end of Psalm 26, Jordan said the verse with emphasis: "Oh, wait for the Lord!" Wherewith the sorrows of the young man departed. Another student was rid of troubled thoughts by the mere imposition of Jordan's hands. To bring peace to the brothers who were being annoyed by the devil, Jordan established the beautiful custom of singing the Salve Regina after Compline each night.

Jordan was shipwrecked and drowned when returning from a pilgrimage to the Holy Land (Benedictines, Dorcy).

SOURCE : http://www.saintpatrickdc.org/ss/0215.shtml

Blessed Jordan of Saxony (1190-1237)

Men prayed for strength to resist his burning eloquence, and mothers hid their sons when Master Jordan came to town. Students and masters warned each other of the fatal magnetism of his sermons. The sweetness of his character and the holiness of his life shone through his most casual words in a flame that drew youth irresistibly to the ideal to which he had dedicated his own life. In his sixteen years of preaching, Jordan is said to have drawn more than a thousand novices to the Order, among whom were two future popes, two canonized saints, numerous blessed, and countless intellectual lights of his dazzling century.

Of Jordan's childhood nothing is known beyond the fact that he was German and of noble family. He was drawn to the Order by the preaching of Blessed Reginald, the beloved son of Dominic, brought back from death by Dominic's and Our Lady's prayers. Jordan was at that time about thirty years of age, a student at the University of Paris, and his reputation for sanctity had preceded him into the Order. He had worn the habit but two months when he was sent as a delegate to the general chapter in Bologna. The following year he was elected provincial of Lombardy, and on the death of St. Dominic, succeeded him as master general.

The Order was six years in existence when Jordan of Saxony became master general. He carried out the yet untried plans of St. Dominic, who had hurried off to heaven when many of his dreams were just beginning to open out into realization, and still more vistas beckoned beyond. Jordan will always be remembered especially for his work in increasing the manpower of the Order, but his contribution to its quality should not be forgotten. He added four new provinces to the eight already existing; he twice obtained for the Order a chair at the University of Paris and helped found the University of Toulouse; and he established the first general house of studies of the Order. He was a spiritual guide to many, including Blessed Diana d'Andalô; and somewhere in his busy lifetime he found time to write a number of books a life of St. Dominic and several other works.

Jordan was regarded as a menace by the professors of the universities. He emptied the classrooms of their most talented students, stole their most noted professors. Young men by the hundreds besieged the Order for admittance. Some were mere children, some famous lawyers and teachers, and some were the wealthy young bearers of the most famous names in Christendom. One and all, they were drawn to a life of perfection by this man who preached so well, and who practiced what he preached with such evident relish.

All the old writers speak of the kindness and personal charm of Jordan. He had the ability to console the troubled and to inspire the despondent with new ,hope. At one time, a discouraged student was busily saying the Office of the Dead when Master Jordan sat down beside him and began alternating the verses with him. When he came to the end of Psalm twenty-six, Jordan said the verse with emphasis: "Oh, wait for the Lord!" Wherewith the sorrows of the young man departed. Another student was rid of troubled thoughts merely by the imposition of Jordan's hands. To bring peace to the brothers who were being annoyed by the devil, Jordan established the beautiful custom of singing the "Salve Regina" after Compline each night.

Jordan was drowned when returning from a pilgrimage to the Holy Land in 1237.

(Source : Dorcy, Marie Jean. St. Dominic's Family. Tan Books and Publishers, 1983)

SOURCE : http://www.dominicans.ca/Family/Figures/jourdain.htm

Blessed Jordan was born at Burgberg, Westphalia, around the year 1185.

Feb. 13

Blessed Jordan of Saxony, Confessor

(A.D. 1190-1236)

Though not rich, he had bound himself by vow daily to bestow an alms on the first poor person he should meet. Now it chanced that on one occasion, as he was hurrying to assist at Matins at Notre Dame and believed himself to be late, he was accosted by a beggar. Not having his purse about him, he bestowed on the poor man the richly ornamented belt which he wore according to the custom of the times. On entering the church, he beheld to his astonishment on the great crucifix the very belt of which he had just deprived himself for the love of Christ.

On his return to Paris he taught in the schools and preached with great success, winning to the Order many illustrious members of the University.

In the year 1221 he was appointed Provincial of Lombardy. He arrived in Italy to find that Saint Dominic was dead ; and the General Chapter of the following year elected him as the Saint's successor in the office of Master-General of the Order. During the fourteen years of his government he founded many convents and clothed so vast a number of novices that it became the custom to provide cloth and habits beforehand when he was expected at any monastery, as crowds of postulants were certain to present themselves. Many beautiful stories are related in his life of these wonderful vocations, and of the sweetness and charity displayed by Blessed Jordan to his spiritual children.

The holy man was of a singularly joyous and cheerful disposition and the most troublesome temptations were dispelled by his mere presence. He had also a wonderful power over the evil spirits, who, being greatly enraged at the fruits which followed on his preaching, tried every art to destroy him. On one occasion a possessed person entered his cell and cut his throat so terribly that there seemed to be no hope of his recovery. But Jordan, after submitting to all that the doctors thought fit to prescribe, rose from his bed as soon as they were gone, and desiring the Brethren to prepare everything for Mass, celebrated the Holy Sacrifice ; and, washing the wound with some wine which had been poured into the chalice, it at once closed and healed, and he went the same day to preach before the Pope.

This diabolical persecution extended to the entire Order; everywhere the Brethren were subjected day and night to the most harassing attacks and terrifying apparitions. Blessed Jordan, in the general distress, had recourse to her who is terrible to the demons as an army in battle array. He ordained that the Salve Regina, which had hitherto been only recited daily after Compline, should henceforth be sung processionally ; and the effect of this ordinance was the immediate disappearance of these troublesome visitants.

He chose by preference for the scene of his labours one or other of the seats of the great universities, Paris, Bologna, Padua, or Vercelli. In 1230 he preached the Lent at Oxford, where he gained a rich harvest of vocations and presided over the first Provincial Chapter held in England.

He kept up a constant affectionate correspondence with his spiritual daughter, Blessed Diana d'Andalo, whom he had himself installed in her Convent of St. Agnes at Bologna; and he continually commended to her prayers and those of her Community the success of his work for the salvation of souls.

At the General Chapter held at Bologna, A.D. 1233, Blessed Jordan had the consolation of assisting at the translation of the relics of Saint Dominic, a ceremony which was accompanied by many miracles and prodigies. With his own hands he laid the sacred remains in a new coffin and presented the holy skull to be kissed by more than three hundred of the Brethren.

Blessed Jordan was on terms of intimacy with the great Ghibelline Emperor, Frederic II., to whom he spoke with the utmost frankness and courage, reproving him for his impiety and vice, and fearlessly braving his anger in the cause of God.

This indefatigable labourer in the vineyard of the Lord suffered from continual ill-health, and towards the end of his life became almost blind in consequence of his wonderful gift of tears. He worked many miracles, and was favoured with numerous heavenly visions and revelations.

He wrote a Life of Saint Dominic and composed a Little Office of five Psalms in honour of the holy name of Mary, to whom he bore the tenderest devotion. Willingly would we linger over this fascinating period of the history of the Order, and relate some of the many beautiful and edifying stories which reveal to us the sanctity of this most lovable servant of God, and which are to be found in the " Lives of the Brethren."

But it is time to close this brief notice by relating the circumstances of his untimely death, which occurred in the year 1236. As he was returning from the visitation of the convents in the Holy Land he was shipwrecked and drowned off Acre. His body and those of his companions were washed on shore by the waves; a bright light shone over them and a heavenly fragrance diffused itself around. Many miracles were worked at his tomb and through his intercession, and his glory in heaven was revealed to many. He was beatified by Leo XII.

Recently translated into English by Rev. Father Placid Conway, O.P.

Prayer:

O God, who made Blessed Jordan wonderful for zeal in the saving of souls and for grace in the extending of religion, grant that, by his merits and intercession, we may ever live in the same spirit and find glory laid up for us in heaven.

Blessed Jordan was shipwrecked and drowned on February 13, 1237.

Posted by: Fr. Vincent Benoit, O.P.

Category: Saints News

SOURCE : http://www.opwest.org/2012/02/Blessed-Jordan-of-Saxony/

Bl Jordan of Saxony OP

Feast Day: 13th February

Mothers hid their sons when Master Jordan came to town…

These ten short words sum up in a humorous kind of way, the outstanding legacy of the successor of St. Dominic. It not only gives the impression that this new group of mendicant preachers had a clearly defined and essential role to play, challenging the infectious heresies so prevalent at the time (as was confirmed by Pope Honorius III in 1216 when he formally recognised the Order) but also that people were powerless to resist when confronted with it. Of Blessed Jordan we are told that that during his tenure as Master General, between 1222 and 1237, over 1000 novices joined the Dominicans, new convents were established and new provinces formed. Under his rule the Order continued to win many of the best men available, particularly in the Universities where many a Professor was seduced. With such a charming figure sweeping through the neighbourhood is it any wonder that mothers tried to keep their sons out of reach?

A German of noble descent born in 1190, he had been in the Order a mere two years before his election as Master General in 1222. By today’s standards, his rapid accession may appear hasty, a point he himself was quick to highlight when he became the first Provincial of Lombardy in 1221. In the Libellus he writes:

‘In 1221, at the General Chapter in Bologna, they saw fit to make me the first Provincial of Lombardy, although I had only been in the Order one year and had not struck root as deeply as I ought to have done. I was to be placed over others as their superior, before I had learned to govern my own imperfection. I was not present at this Chapter myself.’

Despite his anxiety, he must have made quite an impression on his brothers during his short tenure in the Order. We are told about the type of person he was by those who knew. It is obvious that he possessed all those qualities the ideal leader should have. Inspired by his brother and friend St. Dominic, he was abounding in faith, kind and compassionate, humble, authoritative and yet at the same time understanding. He had the ability to attract people by his sincerity. His style of life complemented his style of words; something that was evidently lacking at the time among the Clergy and Religious. This was vital at a time when ‘reform’ was the buzzword of the day.

His great love for the poor was well known. There is a story said of him that:

‘Meeting a vagabond upon the road who feigned sickness and poverty, he gave him one of his tunics, which the fellow at once carried straight to a tavern for drink. The brethren, seeing this done, taunted him with his simplicity: ‘There now, Master, see how wisely you have bestowed your tunic.’ ‘I did so,’ said he, ‘because I believed him to be in want through sickness and poverty, and it seemed at the moment to be a charity to help him; still, I reckon it better to have parted with my tunic than with charity.’

Our Blessed Jordan may well be still speaking to us today! Not all those people who present themselves as being needy these days may be genuine. However, when we stop caring, we stop striving to be like Jesus. Let us never restrain God’s work in our hearts but allow ourselves to be moved by compassion. Perhaps it was this genuineness that caused Mothers in the district to be wary of his arrival.

Jordan died in a shipwreck on his return from Palestine, where he had visited the local convents of the Order; the shipwreck occurred off the coast of Syria in 1237. As the image above shows, it is perhaps fitting that this great servant of the Order of Preachers, who was kept at arm’s length by the Mothers who feared his magnetic appeal on their sons, should nestle snuggly within the loving embrace of the Mother of God as famously depicted in that famous vision of St. Dominic.

SOURCE : http://dominicansinteractive.com/blessed-jordan-of-saxony/

Blessed Jordan of Saxony, C.O.P.

Memorial day: February 15th

Profile

Men prayed for strength to resist Jordan's burning eloquence, and mothers hid their sons when Master Jordan came to town. Students and masters warned each other of the fatal magnetism of his sermons. The sweetness of his character and the holiness of his life shone through his most casual words in a flame that drew youth irresistibly to the ideal to which he had dedicated his own life. In his 16 years of preaching, Jordan is said to have drawn more than a thousand novices to the Dominican Order, among whom were two future popes, two canonized saints (e.g., Albert the Great), numerous beati, and countless intellectual lights of his dazzling century.

Of Jordan's childhood, nothing is known, except that he was born of a noble family. He was drawn to the order in 1220 by the preaching of Blessed Reginald, the beloved son of Dominic, brought back from death by Dominic's and Our Lady's prayers. Jordan was at that time about 30, a student at the University of Paris, and his reputation for sanctity had preceded him into the order.

He had worn the habit for only two months when he was sent to Bologna as a delegate to the first general chapter of the order. The following year he was elected provincial of Lombardy, Italy, and on the death of Saint Dominic, succeeded him as master general.

The Order of Preachers was only six years old when Jordan became master general. He carried out the yet untried plans of Dominic, who had hurried off to heaven when many of his dreams were just beginning to open out into realization, and still more vistas beckoned beyond. Under him the new order advanced apace, spreading throughout Germany and into Denmark. Jordan will always be remembered for his work in increasing the manpower of the order, but his contribution to its quality should never be forgotten.

He added four new provinces to the eight already in existence; he twice obtained for the order a chair at the University of Paris and helped found the University of Toulouse; and he established the first general house of studies of the order. He was a spiritual guide to many, including Blessed Diana d'Andalo; and somewhere in his busy lifetime he found time to write a number of books, including a life of Saint Dominic.

Jordan was regarded as a menace by the professors of universities where he recruited novices. He emptied classrooms of their most talented students, stole their most noted professors. Young men by the hundreds besieged the order for admittance. Some were mere children, some famous lawyers and teachers, and some were the wealthy young bearers of the most famous names in Christendom. One and all, they were drawn to a life of perfection by this man who preached so well, and who practiced what he preached with such evident relish.

All the old writers speak of the kindness and personal charm of Jordan. He had the ability to console the troubled and to inspire the despondent with new hope. At one time, a discouraged student was busily saying the Office of the Dead when Master Jordan sat down beside him and began alternating verses with him. When he came to the end of Psalm 26, Jordan said the verse with emphasis: "Oh, wait for the Lord!" Wherewith the sorrows of the young man departed. Another student was rid of troubled thoughts by the mere imposition of Jordan's hands. To bring peace to the brothers who were being annoyed by the devil, Jordan established the beautiful custom of singing the Salve Regina after Compline each night.

Jordan was shipwrecked and drowned when returning from a pilgrimage to the Holy Land (Benedictines, Dorcy).

Born: 1190 at Padberg Castle, diocese of Paderborn, Westphalia, old Saxony; rumoured to have been born in Palestine while his parents were on a pilgrimage, and named after the River Jordan, but this is apparently aprochryphal

Died: Drowned 1237 in a shipwreck off the coast of Syria while on a pilgrimage to the Holy Land

Beatified: 1825 (cultus confirmed) by Pope Leo XII

Canonized: University of Santo Tomas Faculty of Engineering

Prayers/Commemorations

First Vespers:

Ant. Strengthen by holy intercession, O Jordan, confessor of the Lord, those here present, have we who are burdened with the weight of our offenses may be relieved by the glory of thy blessedness, and may by thy guidance attain eternal rewards.

V. Pray for us, Blessed Jordan.

R. That we may be made worthy of the promises of Christ.

Lauds:

Ant. Well done, good and faithful servant, because Thou has been faithful in a few things, I will set thee over many, sayeth the Lord.

V. The just man shall blossom like the lily.

R. And shall flourish forever before the Lord.

Second Vespers:

Ant. I will liken him unto a wise man, who built his house upon a rock..

V. Pray for us. Blessed Jordan.

R. That we may be made worthy of the promises of Christ.

Prayer:

Let us pray: O God, who didst make Blessed Jordan wonderful for zeal in saving souls, and for the grace in extending religion grant, by his merits and intercession, that we may ever live in the same spirit and find glory awaiting us in heaven. Through Christ our Lord. Amen.

Prayers II:

Prayer of Blessed Jordan of Saxony to St. Dominic

Blessed Jordan, who succeeded St. Dominic in the office of Master General in the Order of Friar-Preachers, had an intense love and veneration for the holy Patriarch. This prayer expresses the confidence one saint had in the power of the other’s intercession, as well as the ardent love for his departed father, friend, and guide which filled the heart of Blessed Jordan of Saxony. Since the prayer is long, it has been divided into sections for each day of the week.

Sunday: O Blessed Father, St. Dominic, most holy priest and glorious confessor of God; noble preacher of His Word, to you do I cry. O virginal soul, chosen by the Lord, pleasing to Him, and beloved above all other in your day; glorious alike for your life, your teaching, and your miracles, to you do I pray. I rejoice to know that I have you for my gracious advocate with the Lord our God. To you, whom I venerate with special devotion among all the saints and elect of God, to you do I cry from out of this vale of tears. O loving father, help, I beseech you, my sinful soul, not only lacking grace and virtue, but stained with many vices and sins.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ.

Monday: Holy Dominic, man of God, may your soul, so happy among the blessed, help my soul so poor and needy. Not only for your own sake, but for the good of others also, did the grace of God enrich your soul with abundant blessings. God meant not only to raise you to the rest and peace of heaven and the glory of the saints, but likewise to draw innumerable souls to the same blessed state by the example of your wonderful life. God encouraged numberless souls by your loving advice. He has instructed them by your sweet teaching; He has excited them to virtue by your fervent preaching. Assist me, therefore, O blessed Dominic, and bow down the ear of your loving kindness to the voice of my supplication.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ.

Tuesday: Behold, O Holy Father Dominic, my soul, poor and needy, flies to you for refuge. With all lowliness of mind, I cast myself down before you. I desire to approach you as one sick—sick unto death. Most earnestly do I beseech and implore you by your merits and loving intercession to heal and quicken my soul. Fill it with the abundance of your blessings.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ.

Wednesday: I know in very truth and have the fullest certainty that you, holy father Dominic, are able to help my soul. I trust that in your great charity you did desire to succor me. I hope that in His infinite mercy, our Savior will accomplish all that you shall ask. This my hope is firm, because of the greatness of that familiar love which here below you did bear to our Lord Jesus Christ, the beloved of your heart, chosen out of thousands. He will refuse you nothing. Whatsoever you shall ask, you will surely obtain, for though He is your Lord, yet He is likewise your Friend. One so dearly beloved will deny nothing to him whom He so much loved. He will give all things to you, who lovingly left all things for His sake, and gave up yourself and all you did possess for the love of Him.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ.

Thursday: O Holy Father Dominic, we praise you and venerate you, because you did consecrate yourself to Jesus Christ. In the first flower of your age, you did dedicate your virgin soul to the comely spouse of virgins. In your baptismal innocence, shining with the grace of the Holy Spirit, you did devote your soul in fervent love to the King of kings. From early youth, you did stand arrayed with the full armor of holy discipline. In the very morning of life, you did dispose your heart to ascend by steps unto God; you did go from strength to strength, always advancing from good to better. Your body you did offer as a living sacrifice, holy and pleasing, unto God. Taught by divine wisdom, you did consecrate yourself entirely to Him. Having once started on the way of holiness, never did you look back, but giving up all for Christ, Who for us was stripped of all, you did follow Him faithfully, choosing to have your treasure in heaven rather than on earth.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ.

Friday: O Holy Father Dominic, steadfastly did you deny yourself. Manfully did you carry your cross. Valiantly did you plant your feet in the footprints of Him Who is in very truth our Savior and our Guide. All on fire with the flame of charity burning strongly in your fervent soul, you did devote your whole self to God by the vow of poverty. You did yourself embrace it, and by the counsel of the Holy Spirit did institute the Order of Friars Preachers to carry out the strictest form of evangelical poverty. By the shining light of your merits and example you did enlighten the whole Church. When God called you from the prison of the flesh to the court of heaven, your soul went up into glory, and in shining raiment you did stand near to God as our advocate. Come, then, I pray; help me, and not only myself, but all who are dear to me. Help likewise the clergy, the people, and the men and women consecrated to God. I ask with confidence, for you did always zealously desire the salvation of all mankind. You, after the blessed Queen of Virgins, are, beyond all other saints, my hope, my comfort, and my refuge. Bow down, then, in your mercy to help me, for to you do I fly, to you do I come and prostrate myself at your feet.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ.

Saturday: O Holy Father Dominic, I call upon you as my patron. Earnestly I pray to you, devoutly do I commend myself unto you. Receive me graciously, I beseech you. Keep me, protect me, help me , that through your care I may be made worthy to obtain the grace of God that I desire, to receive mercy, and all remedies necessary for the benefit of my soul in this world and the next. Obtain this for me, O my master. Do this for me, O blessed Dominic, our father and leader. Assist me, I pray you, and all who call upon your name. Be to us a Dominic, that is, a man of the Lord; be a careful keeper of the Lord’s flock. Keep and rule us who have been committed to your care. Correct our lives, and reconcile us to God. After this exile is ended, present us joyfully to the beloved and exalted Son of God, our Lord and Savior Jesus Christ, Who, with the glorious Virgin Mary and all the court of heaven, dwells in honor, praise, glory, ineffable joy, and everlasting happiness, word without end. Amen.

V. Pray for us, holy father Dominic.

R. That we may be made worthy of the promises of Christ

Giordano di Sassonia, serie dei Quaranta domenicani illustri, ex convento di San Niccolò, Sala del Capitolo, Treviso, 1352 (altezza di ciascun ritratto 150 cm circa)

Saints and Saintly Dominicans – 15 February

Blessed Jordan of Saxony

After the death of Saint Dominic, Blessed Jordan was elected Master General, though only recently professed, and he soon gained all hearts by the sweetness of his government. He drew to the Order nearly a thousand novices, of whom the most celebrated was Saint Albert the Great. He was also zealous for the progress of the Dominican nuns and his letters to Blessed Diana are masterpieces of gracefulness and dignity of style, combined with holy doctrine. Some of his sentences reveal the wisdom as well as the gentleness of his character.

(1) He said: “If I had studied science as much as I have studied the words of Saint Paul ‘I here made myself all things to all men’ I should indeed be learned.”

(2) “As the life of the body is sustained by both food and drink, so the life of the soul is sustained by prayer and the study of the Holy Scripture.”

(3) “To obtain much fruit from prayer, keep to those subjects in which you experience most devotion.”

(4) Having lost one of his eyes, he said to his brethren: “Rejoice with me, for I had two enemies, now I have only one.”

He was shipwrecked and drowned whilst returning from visiting the Province of the Holy Land, and, appearing to Saint Lutgarde, he said to her: “I have passed from this world to glory, where I have a high place among the apostles and prophets.” (1236)

Prayer

Blessed Jordan, obtain for our superiors your spirit of wisdom and amiability.

Practice

Show zeal full of gentleness to attract souls to the service of God, especially those who are starting on the way of holiness. Inspire them with confidence that they will succeed in the end through docility.

– taken from the book Saints and Saintly Dominicans, by Blessed Hyacinthe-Marie Cormier, O.P.

SOURCE : https://catholicsaints.info/saints-and-saintly-dominicans-15-february/

Tuesday, February 14, 2017

February 14: Blessed Jordan of Saxony, C., O.P., III Class

Today, in the 1962 Dominican Rite Calendar, we celebrate the feast of Blessed Jordan of Saxony, confessor and 2nd Master General of the Order of Preachers. The feast is III Class, and the Ordinary Office is prayed, with propers taken from the Proper of the Saints. At Lauds and Vespers a commemoration of St. Valentine, Martyr is made.

From the Dominican Martyrology:

The feast of Blessed Jordan (of Saxony). On account of the probity of his life and teaching, he was considered by our holy Father Dominic as being worthy to govern the Order. Placed in authority, his zeal for the salvation of souls greatly augmented the Order in a short time. Having been shipwrecked and drowned, he entered heaven as a victor rich in merit.

From “Short Lives of the Dominican Saints” (London, Kegan Paul, Trench, and Trübner & Co., Ltd., 1901):

Blessed Jordan belonged to the noble German family of the Counts of Eberstein, and was born in the Castle of Borrenstrick, in the diocese of Paderborn. He began his studies in his native land, and was sent to complete them at the University of Paris, where he made extraordinary progress in learning, whilst at the same time he led a life of singular innocence and piety. Though not rich, he had bound himself by vow daily to bestow an alms on the first poor person he should meet. Now it chanced that on one occasion, as he was hurrying to assist at Matins at Notre Dame and believed himself to be late, he was accosted by a beggar. Not having his purse about him, he bestowed on the poor man the richly ornamented belt which he wore according to the custom of the times. On entering the church, he beheld to his astonishment on the great crucifix the very belt of which he had just deprived himself for the love of Christ.

When our Holy Father Saint Dominic visited Paris in the year 1219, Jordan opened his whole soul to him and by his advice received Deacon's orders. It was, however, the preaching of Blessed Reginald of Orleans which decided his vocation to the Order. In company with his beloved friend, Henry of Cologne, he received the habit in the Convent of Saint James on Ash Wednesday, A.D. 1220. A few weeks later he assisted at the first General Chapter of the Order at Bologna, where he again had the happiness of beholding the Holy Patriarch whom he loved so tenderly. On his return to Paris he taught in the schools and preached with great success, winning to the Order many illustrious members of the University. In the year 1221 he was appointed Provincial of Lombardy. He arrived in Italy to find that Saint Dominic was dead; and the General Chapter of the following year elected him as the Saint's successor in the office of Master-General of the Order. During the fourteen years of his government he founded many convents and clothed so vast a number of novices that it became the custom to provide cloth and habits beforehand when he was expected at any monastery, as crowds of postulants were certain to present themselves.

Many beautiful stories are related in his life of these wonderful vocations, and of the sweetness and charity displayed by Blessed Jordan to his spiritual children. The holy man was of a singularly joyous and cheerful disposition and the most troublesome temptations were dispelled by his mere presence. He had also a wonderful power over the evil spirits, who, being greatly enraged at the fruits which followed on his preaching, tried every art to destroy him. On one occasion a possessed person entered his cell and cut his throat so terribly that there seemed to be no hope of his recovery. But Jordan, after submitting to all that the doctors thought fit to prescribe, rose from his bed as soon as they were gone, and desiring the Brethren to prepare everything for Mass, celebrated the Holy Sacrifice; and, washing the wound with some wine which had been poured into the chalice, it at once closed and healed, and he went the same day to preach before the Pope.

This diabolical persecution extended to the entire Order; everywhere the Brethren were subjected day and night to the most harassing attacks and terrifying apparitions. Blessed Jordan, in the general distress, had recourse to her who is terrible to the demons as an army in battle array. He ordained that the Salve Regina, which had hitherto been only recited daily after Compline, should henceforth be sung processionally; and the effect of this ordinance was the immediate disappearance of these troublesome visitants.

Year by year, save when prevented by ill-health, Blessed Jordan presided over the General Chapter, at that time held at Paris and Bologna alternately. In these Chapters he framed many wise regulations for the government of the Order, arranged for its establishment in every part of Europe, and sent missionaries even to the confines of China. The intervals between the Chapters were spent in apostolic journeyings over France, Germany, and Italy. He chose by preference for the scene of his labors one or other of the seats of the great universities, Paris, Bologna, Padua, or Vercelli. In 1230 he preached the Lent at Oxford, where he gained a rich harvest of vocations and presided over the first Provincial Chapter held in England. He kept up a constant affectionate correspondence with his spiritual daughter, Blessed Diana d'Andalo, whom he had himself installed in her Convent of St. Agnes at Bologna; and he continually commended to her prayers and those of her Community the success of his work for the salvation of souls.

Blessed Jordan was on terms of intimacy with the great Ghibelline Emperor, Frederic II, to whom he spoke with the utmost frankness and courage, reproving him for his impiety and vice, and fearlessly braving his anger in the cause of God.

This indefatigable laborer in the vineyard of the Lord suffered from continual ill-health, and towards the end of his life became almost blind in consequence of his wonderful gift of tears. He worked many miracles, and was favored with numerous heavenly visions and revelations. He wrote a Life of Saint Dominic and composed a Little Office of five Psalms in honor of the holy name of Mary, to whom he bore the tenderest devotion. Willingly would we linger over this fascinating period of the history of the Order, and relate some of the many beautiful and edifying stories which reveal to us the sanctity of this most lovable servant of God, and which are to be found in the "Lives of the Brethren." But it is time to close this brief notice by relating the circumstances of his untimely death, which occurred in the year 1236. As he was returning from the visitation of the convents in the Holy Land he was shipwrecked and drowned off Acre. His body and those of his companions were washed on shore by the waves; a bright light shone over them and a heavenly fragrance diffused itself around. Many miracles were worked at his tomb and through his intercession, and his glory in heaven was revealed to many. He was beatified by Leo XII.

Prayer

O God, you made the blessed Jordan wonderful with zeal for the salvation of souls and with the grace of spreading religious life; through the intercession of his merits, grant us always to live in that same spirit and to attain the glory laid up for us in heaven. Through our Lord...

SOURCE : https://breviariumsop.blogspot.com/2017/02/february-14-blessed-jordan-of-saxony-c.html

Alexander van Papenhoven (1668–1759). Saint Jordan (terracotta model), 1709, height: 46.8 ; width: 19.1; depth: 16.3, Royal Museums of Fine Arts of Belgium

The First Disciples of Saint Dominic – Blessed Jordan of Saxony

Article

All the ecclesiastical writers who have had occasion to speak of the gifts and labors of Jordan of Saxony rank the Friar Preacher among the great and illustrious men of his age. His many virtues have given him a similar place in the list of those of his Order who have distinguished themselves for their zeal and holy lives, In his Ecclesiastical Annals (Annales Ecclesiastici, 1236, No. X), Henry de Sponde declares that he was no less noted for his learning, prudence, and piety than for the miracles which, both in life and after death, God wrought through his intercession.

Apparently, one of our blessed’s own Order started the story that he was born in Palestine, while his parents were on a pious pilgrimage there, and that he received his first name from the fact that he was baptized in the River Jordan. There is no proof or evidence for such a statement, even though it has been repeated more than once. On the contrary, the German authors cited in the Acts or Lives of the Saints (Acta Sanctorum) declare positively that Jordan first saw the light of day in Westphalia, a part of old Saxony. Paderborn was his native diocese. Father Bertbier gives the castle of Padberg, not far from Marsberg, as his place of birth. Its date has not been handed down to us by the earliest writers of the Order; but Bertbier and others think it occurred about 1190, which, from circumstances, we think can not be far wrong.

Giles Gelenius of Cologne and Bernard von Mallinkrot, dean of Münster (both erudite historians) state that Jordan belonged to the house of the counts of Eberstein. Evidently he was brought up in a most Christian manner by parents, whose piety was as noble as their blood. From earliest youth he showed an inclination to the practice of virtue. Among his characteristics were modesty and a retiring disposition. Another was charity towards the poor. He loved to help them, and he made it a rule to give something to at least the first one who approached him every day. Quite naturally, for it was born of his love of God, this habit gained a stronger hold on him as he grew in years and divine favor.

Our future Friar Preacher began his studies in Germany, where he showed that nature had endowed him with talent and industry far above the ordinary. This no doubt led to his being sent to France, that he might round out his education at the University of Paris. Here, although far removed from home, he did not forget the domestic lessons which had been instilled into his soul during childhood. With serious study he combined a careful practice of piety. Thus his progress in both knowledge and virtue was rapid. Ever cautious to avoid bad babits and the loss of time, he shunned the companionship of wayward youths, and chose only the best for his friends. One of those with whom he thus became associated, as Jordan himself assures us, was Henry of Utrecht, of whom the next sketch will treat.

These two pious, studious young men were wont to spend their spare time in visiting hospitals and prisons, that they might carry consolation and hope to humanity suffering in every form. Their charity in this regard was a source of edification to all Paris. Another habit of Jordan, in which Henry no doubt often joined him, was to attend matins sung in the Church of Notre Dame. As long as he was a student at Paris, he never sLiffered any circumstance or condition of the weather to keep him away from this prayer. If he arrived before the doors of the church were opened, he patiently meditated until the porter came. One morning, in fear lest he should be late, he threw on his cloak and rushed from his room. When he reached the street, a beggar accosted him for an alms. As he had no money with him, he took off his belt and gave it to the poor man. By this little deed, chosen from many that are too numerous to be given, the reader may judge of our student’s good heart.

Just when Jordan of Saxony went to Paris is not known. However, it is certain that he studied there a long time. Some think he began his university course in 1210. It might have been a little earlier. In accordance with the custom of the day, he started with philosophy. Then he took up mathematics. It is said that he wrote two short treatises on geometry, while a student. He also excelled in belles-lettres, and is accredited with a volume of notes on Priscian, a grammarian or rhetorician held in the highest esteem during the Middle Ages. Finally, he made a profound study of Scripture and theology. All the while, he sought to sanctify his soul by prayer, charity, and the practice of virtue.

As has been stated earlier in these pages, Saint Dominic journeyed from Spain to Paris, which he reached late in the spring of 1219. Our German student had then spent some ten years at the noted university, and had attained a ripe scholarship, together with no little reputation for the best, both spiritual and intellectual. He was in subdeacon’s orders, and had received the degree of bachelor in theology, which meant much in those days. Evidently, it seems to the writer, he had been in touch with the new Friars Preacher, especially with Matthew of France. Still Jordan had not as yet made up his mind as to his distinctive vocation, although the reception of subdeaconsbip shows that he had embraced the ecclesiastical state. One of the objects of his many prayers was to learn the will of God in the matter.

Through reports, the sermons of the first fathers at Paris, and otherwise, Dominic’s reputation was well known in the university circles. When, therefore, Jordan learned that the saint was in the city, he lost no time in hearing him preach. He also went to confession to the man of God, and consulted him about his vocation. It is the subject of our narrative himself who tells us this, as well as that Dominic advised him to go on and receive deaconsbip. But whether the advice was merely that he should receive this order before taking the habit we do not know. In any case, it was not until the arrival of Blessed Reginald of Orleans at Paris, in the fall of 1219, that Jordan positively determined to become a Friar Preacher.

Just what held our Saxon back so long from such a step it would be hard to say with certainty. As he had hastened to hear the sermons of Dominic, so he hastened to hear those of Reginald. Then came confession to him and private consultation, which were followed, this time, by a promise or vow to the holy man to enter the Order. Meanwhile, Jordan busied himself with two of his fellow-students, Henry of Utrecht and a German by the name of Leo, in order to induce them to follow his example. On Ash Wednesday, February 12, 1220 (a few days after the death of Blessed Reginald), Jordan and his two favorite companions received the Dominican habit from the hands of Father Matthew of France.

The remarkable ability of the subject of our sketch was recognized at once. Indeed, it would seem that, through the extraordinary powers given Dominic by the Holy See, and delegated by him to Matthew of France, Jordan was permitted to make his religious profession, either on the very day of his reception to the habit, or within the briefest time. Only under this supposition can we understand bow he could have been chosen as one of the representatives of Saint James’, Paris, at the first general chapter of the Order held at Bologna the following May. He himself assures us that he was scarcely two months in the Order when he started for that important assembly. Otherwise it would be hard to believe such a singular fact. Under the circumstances, one is tempted to fancy that Matthew of France and the other fathers of Saint James’ must have made him thoroughly familiar with the spirit, aims, and purposes of the new religious institute before he was clothed in its habit.

From Italy, Jordan returned to Paris where he taught for a year at the convent. His thoroughness and ability completely won the hearts of his pupils. At the same time, by his eloquence, zeal, and life, he acquired a great reputation throughout the city. Both citizens and university students flocked to his sermons in ever increasing numbers. So did he at once begin to wield a strong influence over the minds of the young. Doubtless it was in part this that led the second general chapter, assembled at Bologna in May, 1221, to appoint him provincial of Lombardy, though he had been in the Order but a little more than a year, and does not appear to have attended this meeting. Evidently Saint Dominic, who was endowed with a keen insight into the characters of men, had formed a very high opinion of that of his young German confrère. That the patriarch was not deceived will be seen from what we have now to relate.

Dominic died early in August, 1221. The elective chapter, to which it fell to select a new head for the Order, did not meet until nearly ten months later. Meanwhile, Jordan’s government of the province entrusted to his care proved so singularly successful that the eyes of all were turned towards him as the one who should be chosen as the saint’s successor. In Lombardy the people and his confrères regarded him as a second Dominic. Accordingly, when the provincials and other representatives of the provinces, which were scattered through the greater part of the then civilized world, gathered at Paris, they unanimously elected the subject of our narrative as Master General. This was late in May, 1222. Possibly the only person surprised at the choice was Jordan himself.

In order to form a correct idea of our Saxon Friar Preacher’s reputation for ability, prudence, zeal, virtue, and fair play, as well as of the confidence which his confre’res reposed in him, it is necessary to keep the composition of this general chapter before our minds. In it were men of various nationalities and languages. There were those whose positions and learning had won them a world-wide reputation before their entrance into the Order. There were those who had known Saint Dominic longer and more intimately than the new Master General, and had received greater proofs of the patriarch’s trust and affection. There were those who had been in the institute longer, and had had more experience. Most likely, indeed, Jordan was the youngest, both in years and in the religious life, of the entire assembly; for he had worn the habit but a little over two years, whilst the greatest age that any one has ventured to give him at the time is thirty-two years.

The fact that all national, provincial, and personal considerations were so spontaneously laid aside in the interests of the general good speaks volumes not only for the extraordinary qualifications of Blessed Jordan, but also for the sincere religious spirit of those who composed the general chapter of 1222. A writer of our own day, Father Mortier, does not exaggerate, when he says:

God . . . . blessed him [Jordan] generously with those masterful qualities which enchant and captivate others. Jordan was a charmer of men. He possessed those bed-rock virtues which compel respect and enforce confidence – personal austerity, angelic purity of heart, nobility of soul, an unswerving spirit of justice, heroic forgetfulness of self. Providence enriched his strong mind with the most lovable attractions. His speech was ready and gracious. It scintilated with wit, and was as sharp as a sword. In case of need, it could strike the terror of a clap of thunder. This gift he used with the greatest skill, going straight to the point which he wished to inculcate. Affable and easy of approach, kindly in his ways, ever in good humor (often even jovial), his gentle nature disarmed all wrath. He was an ideal Friar Preacher – a true type of the Order.

In the light of this appreciation we can understand why, during the fifteen years Jordan held the position of Master General, it became more and more evident that the selection of him for the place was the work of God. Throughout his long period of government he preserved aglow the spirit of peace and regular observance in the Order. So did he keep burning brightly in the hearts of his subjects that fire of zeal and fervor which ever urged them on to the spiritual conquests for which they are noted in history. In all things, but perhaps especially in the apostolic life, he set the example which he wished the others to follow. This was one of his ways of direction.

No one could have been more careful than the new Master General to carry out the designs of the Order’s founder, which he knew perfectly well. One of the ideas of Saint Dominic, in which he never failed, if he could possibly help it, was the yearly convocation of a general chapter. Through these he sought to forestall abuses; or to nip them in the bud, if they had started. He also took advantage of such assemblies of the fathers to procure missionaries for infidel countries, as well as further to enkindle the zeal of those who remained at home.

Like Dominic again, Jordan was a lover of youth, over whom he wielded an extraordinary influence, paid special attention to the houses situated in university centers, and kept up an incessant visitation of the various convents and provinces. In accordance with the law enacted in 1221, the general chapter convened alternately at Bologna and Paris on Pentecost Sunday. Our zealous General made it a rule to preach the preceding lent in whichever of the two cities the meetino, was to be held. His unparalleled eloquence drew immense crowds to his sermons in both places. The university students particularly flocked in numbers to hear him. With these he was perfectly at home, for he knew their life from a to z; and they made him the idol of their hearts. His letters to Blessed Diana show that rarely, if ever, did he fail to receive from twenty to thirty of them into the Order around the Easter time, either at Paris or Bologna.

When the chapter was over, our holy Friar Preacher took his staff, for he always travelled afoot, and began his visitation anew. He would now pass into a different part of Europe from that by which he had come, ending his journey in the city where the next general meeting was to be held. He invariably preached, not only where the fathers had a convent, but also at whatever places he stopped. Everywhere, such were his kindly disposition, good nature, wit, zeal, and the love in which everyone held him, that all vied with his confrères in the welcome accorded him. He drew youth as a magnet draws steel. Not often did he arrive at a house of his Order but that some one came to receive the habit from his hands.

Indeed, we may say that winning of vocations was one of Jordan’s specialties. The writers tell us that he himself clothed over a thousand with the habit of the Order. They came from every walk in life. Many of them were men of great learning and distinction before they entered the Order, notably professors in the various universities and schools of Europe. Not a few of them afterwards honored the highest positions in the Church, or attained world-wide fame. We need mention only Blessed Albert the Great, whose broad field of knowledge is still the marvel of scholars.

The novitiates and houses of study were objects of our Master General’s tenderest paternal care. The young men in these loved him in return. Many instances of how he solved their doubts, removed their troubles, and encouraged their vocations are recorded in the Lives of the Brethren (Vitae Fratrum). He was the personification of kindness towards them. He liked to see them joyful as well as earnest. Whenever he appeared at one of these houses, they always wanted him to address them. If, at the general chapters of Paris or Bologna, another performed this office, they were not content until Jordan said at least a few words to them. Their confidence in his enlightened judgment was so great that the mere expression of his opinion settled every question for their minds.

In this same connection we must not omit a story that has been banded down to us through the long course of ages. Previously to the general chapter, whether at Paris or Bologna, Jordan always ordered a number of new habits to be made that they might be ready for the clothing which he invariably had after his lenten course of sermons. Not infrequently he did the same at other times. On one such occasion (February 2, 1234) at Saint James’, Paris, twenty habits were prepared for bim. Among the applicants was a German, whom, because of his extreme youth, he told to wait a while longer. But, when the holy man bad clothed twenty, the number he had admitted, he noticed that there was still one waiting. Then he discovered that his young countryman had stealthily slipped into the band. Jordan simply said with a gentle smile: “One of you stole the habit from me.” The persistent novice remained, and became a man of note.

Pious, recollected, and personally austere though he was, our Saxon Master General evidently did not overvalue what we may style long-faced piety. His practical mind told him that there was a time and place for every good thing, and that excesses should be avoided; whilst his own naturally mirthful disposition made him wish to see his confrères, especially the young, enjoy themselves under the proper conditions. This state of mind explains the incident which we have now to relate. On one occasion, when some ludicrous occurrence in the chapel caused the novices to burst out into laughter, an older father chided them then and there for what he termed their levity. After the community retired from the place of prayer, Jordan bruskly reprehended the would-be corrector. Then, turning to the novices, the holy man told them to laugh to their hearts’ content.

One of the things which seem to have given the earnest General no little worry and trouble was the part which he took on himself in the support of so many candidates and students. Another was to pay the debts owed by many when they entered the Order, for he would never suffer such a handicap to interfere with one’s vocation. However, God always came to his aid. Ceaselessly did he watch that due care was given to the preservation of the health of these young men, and that the most talented were accorded the best opportunities for their education. Such a superior could not but be loved by those under him. Neither young nor old ever tired of his ardent, affectionate, superbly eloquent exhortations.

Under the leadership of incomparable Jordan, back in that age of faith, the Order continued to make wonderful strides. Its members grew in numbers; its convents multiplied; new provinces were added; foreign missions opened and zealously cultivated. From place to place he travelled back and forth. On his journeys, in spite of his spontaneous sallies of wit now and then, he was as recollected as a hermit in the solitude of his cell. Those with him he trained to speak to God and of God. It is not often that history presents to us a person with so exquisite a combination of the human and spiritual, or in whom the natural was so artistically ordained to the supernatural.

Reference has been made to the importance which the zealous leader of the Friars Preacher attached to the yearly meetings of the fathers from all parts. In 1228, he convoked at Paris the first of the only two most general chapters that have been held in the Order. Because of his anxiety for the spread of the kingdom of Christ on earth, four new provinces were created at this time – those of Denmark, Poland, Greece, and the Holy Land. When he called for voluntary recruits for the last mentioned, every member of the assembly and convent present offered his services. It then became a delicate task to select those who should be sent on this mission. Here again Jordan’s deft management of men stood him in good stead. Henry of Marsberg, who had been in Palestine before he entered the Order, was placed at the head of the band chosen, and appointed the first provincial of the new province.

While a brief sketch like the present does not permit us to go into the details of this historic chapter, we must not pass over the following incident. At the time of the solemnities, our Master General had some of the best orators of Paris to join with fathers of the Order in delivering discourses in Saint James’ Church. One of the outsiders was the celebrated John Giles, an Englishman and a member of the university faculty. In the midst of his sermon on poverty and detachment from the things of earth, John suddenly halted, left the pulpit, fell on his knees at the feet of Blessed Jordan, begged for the habit, and returned to finish preaching dressed in the garb of a Friar Preacher.

Quite naturally the action of the noted professor created a sensation in the immense audience, among whom were many students, who always flocked in numbers wherever Jordan happened to be. It gave the General the opportunity for which he had long prayed. With the consent of the chancellor of the university, whom the students besieged with supplications to that effect, John Giles retained his professorial chair. Roland of Cremona, who had come to the chapter, was at once appointed to lecture under him, after the fashion of the times.

Such was the beginning of the intimate and glorious part which the Friars Preacher played in the University of Paris for centuries, and in which Albert the Great and Thomas of Aquin were most conspicuous figures. Shortly after the Order obtained this opening, the historic conflict that all but disrupted the institution and put an end to Paris as an educational center broke out between the university authorities and civic officials. Professors and students left the city in droves. Only by the wisest measures, under the direction of Jordan, did the fathers manage to keep their place on the teaching staff and retain some outside pupils. Indeed, in no small degree, it was through the General’s efforts that peace and harmony were finally restored, that the great school began to flourish anew, and that the capital of France regained its intellectual prestige. His good services in the affair were deeply appreciated by all concerned.

While the conflict was at its height, Henry III invited the professors and students of Paris to England, where he held out the most flattering prospects to them. Great numbers of them went to Oxford. Blessed Jordan also paid a visit to England early in 1230. As, at this time, the University of Paris was almost an “abomination of desolation,” he preached the lent of that year at Oxford. The students of the great British school, like those on the Continent, turned out en masse to hear him. At the close of his course of sermons, he notably increased the English Province by those whom he clothed with the habit.

Unpretentious in his ways, nay, simplicity itself, although he was, the Saxon General was a man without fear. We have an illustration of his courage in what is now to be recorded. In May or June, 1229, Frederic II, whose egotism and pretentious pride long gave the Holy See no end of trouble, returned to Brindisi, southeastern Italy, from his brief, farcical campaign against the Turks in the Holy Land. He at once renewed hostilities against Gregory IX. On the receipt of this news, Jordan started forthwith for the camp of the German emperor.

It was not the first time that our Friar Preacher had braved the lion in his own den. Albeit Frederic must have had his suspicions about the character of the visit, he held the blessed in too high esteem to refuse a request for an audience. When the two men came face to face, the monarch simply motioned his guest to a seat. Then there was a prolonged silence. Jordan finally broke it, and the colloquy that followed ran somewhat in this way. “Sire, in the fulfillment of the duties of my charge, I travel through many parts. Hence I am surprised that your Majesty does not ask me about the current reports and public opinion as regards your actions.”

Frederic knew well what would be the nature of the answer to any such question. Fixing his eyes on Jordan, therefore, he retorted: “I have my envoys at every court and in every province. These keep me perfectly informed of all that takes place throughout the Empire. Neither am I unaware of what is said about me in other kingdoms. In short, I know the news of the world.” Unabashed by the emperor’s tremendous haughtiness, as well as fearless of consequences, Jordan rejoined, in his quiet way:

“Sire Frederic, Christ our Lord and Master also knew all things, for He was God. Yet He did not disdain to ask the apostles what the people thought of Him. You are only a man, Sire, and there are many things which you do not know. Nevertheless, it is well that your Majesty should learn what is said about you. It is common report that you oppress the Church and ecclesiastics everywhere; that you spurn the bishops; that you pay no attention to ecclesiastical censures; that you believe in auguries and are superstitious; that you favor the Jews and the Saracens, while you persecute the Christians; and that, in fine, you refuse the Vicar of Christ on earth the honor and obedience that are due to him.

“Surely, Sire Emperor, these things are not becoming in you. Permit me, your humble servant, to say that it is of the greatest importance to you that you should put an end to these universal rumors by a conduct which will meet with the approbation of God and win the esteem of men. Allow me to assure your Majesty that your human glory and the eternal salvation of your soul depend on such deportment.”

Unpalatable as was this Christian correction (all the more scathing because of its straightforward simplicity) must have been to the proud monarch, Frederic did not interrupt it. Nay, he afterwards often spoke of his esteem for the man who had the courage to address him in such a way. There was something in Jordan’s manner that inspired awe everywhere.

As a matter of duty and conscience, our Master General strove with all his might that his confrères should deserve well of the Church, aiding her rulers in every possible way. At Rome he kept up the cordial, trustful relations which Saint Dominic had established there. Honorius III held him in the highest esteem. While provincial of Lombardy he contracted an intimate friendship with Cardinal Ugolino di Segni, who was then papal legate at Bologna. April 4, 1227, eight days after he became Pope under the name of Gregory IX, the latter addressed a most affectionate letter to his “Very dear Sons, Father Jordan, Master General, and the Priors and Brethren of the Order of Preachers.” The new Pontiff begins the document by telling bow he had been raised to the supreme dignity not only against his will, but even in spite of his resistance. Then he proceeds to ask the prayers of all that he may worthily discharge the duties of his responsible position.

The letters, briefs, and bulls of Gregory to Jordan and the Order must forever remain as a monument of the trust which that Pontiff reposed in the Friars Preacher, no less than of the paternal affection he lavished on them. Both were richly deserved. More than one of the sketches in this volume show beyond peradventure of doubt the loyalty, labors, and self-sacrifice of the fathers in behalf of the Holy See during those troublous times in Italy. They are history written in deeds that can not be effaced. Back of all, as long as he lived, was the gentle, yet adamantine, character of Jordan.

Perhaps no man knew Europe better than our Saxon General. In the exercise of his office he went everywhere, and came in contact with people, whether lay or clerical, from the lowest to the highest rung in the ladder of life. Whilst the confidence which he inspired brought to his knowledge things which would otherwise have been bidden, he took in much on his journeys which would have escaped the notice of a less observant mind. His trained intellect and accurate judgment ordinarily enabled him to form true evaluations. Thus, in the light of the papal documents and the labors of the fathers throughout Italy just mentioned, one can but believe the statement that Jordan was ever a welcome visitor in the Eternal City. Gregory IX, it is said, always received him with open arms, showed him every consideration, consulted him on aff airs far and near, and attached no little importance to his opinions, the value of which was enhanced by his rare practical acumen. More than once he preached, by special request, to the papal court in the presence of the Holy Father.

Overwork and incessant travel gradually told their story on the holy man’s health. His constitution was undermined. He became subject to frequent attacks of fever, some of which proved almost fatal. Yet he was hardly able to be on his feet after these, before he started on another journey in the cause of religion and souls. Not a few miracles were attributed to him. One was the multiplication of loaves at the home of a poor family in a village of the Alps, where he stopped overnight with some of his confr6res, and where a number of beggars had gathered.

All the writers speak of our blessed’s deep and unfeigned humility, which was never in the least upset either by the success of his labors, or by comradeship with potentates and others in the highest stations in life, whether civil or ecclesiastical. With the exception of those conferred on him by his Order, he is said to have instantly declined the many honors tendered him by the chief authority in the Church. Only the most positive obedience could have induced him to accept them. This meekness alone reveals a man, whose faith and prayers one would expect to see God reward in marvellous ways. He made many extraordinary conversions, and won a number of most unexpected vocations.

A long and dangerous attack of illness at Trent prevented Jordan from attending the yearly general chapter held at Paris in 1232. It was the first he had missed since his election ten years before. Because Saint Dominic’s sacred remains reposed there, Bologna was the city he loved above all others. No sooner did he regain sufficient strength to leave Trent than he began to make preparations for the translation of the patriarch’s relies at the time of the next chapter. This event, which took place on May 24, 1233, rendered the general meeting of that year the most noteworthy in the history of the Order. All Bologna turned out on the occasion. Bishops and clergy of every rank came from near and far. Neighboring cities sent delegations to represent them. Over three hundred Friars Preacher were there from various parts of the world. It was a day of great rejoicing; but doubtless none were happier than the subject of our sketch. No doubt the celebration hastened the saint’s canonization.

By this time, although he was just in the prime of life, ill health, incessant toil, and exposure had so changed the appearance of the zealous General that he seemed to be a broken old man. Still he retained his mental energy, while his spirit had lost none of the fire of youth. He continued to wield an almost mysterious power over students. We have seen how he gave the habit of the Order to twenty-one at Saint James’, Paris, February 2, 1234. A few weeks later, after he had preached the lenten course there, he gave it to sixty-one more in the same place, which was perhaps the largest number he ever clothed at any one time.

In connection with these two investitures a beautiful story has come down to us, which illustrates at once our worthy Master General’s gentle humility and keen foresight. Among the fathers at the chapter, which was held almost immediately afterwards, were those who feared lest he had suffered his zeal to carry him too far in receiving some so young in years, and others whom they thought not far enough advanced in their studies. In this conviction, they ventured to expostulate with the holy man. Jordan simply said: “Now, give these young plants time to grow. We must not disdain the little ones whom providence sends us. Take my word for it – the day will come, when those to whom you now object will labor and preach with greater fruit for the salvation of souls than some of those whom you regard with more favor.” So it happened.

Christ’s busy ambassador now started on his usual round of visitations and preaching. This time he directed his steps towards Germany, where he had not been able to go as often as he would have liked. On his arrival at Strasburg, the first days of August, he received word that Saint Dominic bad been formally canonized. Thus it was with the fathers of that city that he had the happiness of celebrating the feast of the Order’s founder for the first time.

Urgent business of some kind obliged the General to retrace his steps towards Paris before he had completed his work in Germany. Affairs in the French capital occupied him for some months. Indeed, he fell sick before they were fully settled, and he was riot able to attend the chapter of 1235 at Bologna, or to preach the lent there, as had been his wont. Possibly it was in part to make up for this and the similar assemblage which he had missed at Paris in 1232, that Jordan now sent out a call for a second most general chapter in the latter city in 1236. Meanwhile, in so far as his Strength at all permitted, he labored and busied himself with many things for the glory of God and the good of souls.

In obedience to the summons of their Master General, many Friars Preacher gathered at Paris from the four quarters of the globe for the Pentecost of 1236. Jordan presided over the chapter in his usual happy fashion. But, perhaps more to the disappointment of its members than to himself (for they all loved him from the bottom of their hearts), ill health prevented him from delivering an address to them, as had ever been his custom. Possibly the holy man concluded that now or never should he carry out his long cherished desire to visit the missions in the Holy Land, to inspect the labors of the fathers in that distant field, and to encourage them in their toils and privations. At the close of the Paris chapter, which was the last in which he was to take part, he announced this determination to the assembled fathers. Albert the Great received the appointment of vicar general of the Order during his absence.

No sketch of Jordan of Saxony would be at all complete without some of the stories or incidents of his life which so aptly bring out his magnetic personality, as well as illustrate his character. But we must first briefly tell of a trait which as yet has scarcely been mentioned – his love for and trust in the Mother of God. He drank in a tender devotion towards Mary from his mother’s breast. This veneration became intensified through his brief association with Saint Dominic, through the spirit which the patriarch implanted in his Order, through his own religious life and the many favors which he felt that he had received from her. Everywhere he preached her glory, her immaculate purity, her power before the throne of God.

In the Order and without he strove to inculcate a deep, trustful, and abiding devotion to the Blessed Virgin. To increase the honor paid to her, no less than to obtain her protection for the Order, he induced the general chapter of 1225 to enact a rule that the Salve Regina, or Hail Holy Queen, should be sung in the convents every day after compline. The custom is still observed throughout the world. With the accompanying procession, it is a beautiful ceremony and a characteristic rite of the Friars Preacher.

The anecdotes we may begin with the vocation of an only child of a wealthy German. The young man had been sent to a school in Padua, where he received the habit from Blessed Jordan. When the father learned of the step his beir had taken, he started posthaste for Italy, determined either to regain his son or to wreak vengeance on our Friar Preacher. On his arrival in Padua, the irate father met a person dressed in the Dominican habit, and hotly demanded of him: “Where can I find Master Jordan of Saxony?” “I am the gentleman” was the modest, meek reply. The very tone of the General’s voice so overcame the man’s wrath that he instantly alighted from his steed, knelt at the priest’s feet, confessed his evil designs, and willingly gave up his son to God.

On one occasion, in Bologna, our ambassador of Christ met a man whose life caused him to pass as obsessed. Without warning or provocation, he struck Jordan violently on the cheek. Our blessed calmly turned the other side of his face towards the villain, but neither spoke nor showed any anger. We are not told what became of the miserable fellow; yet we may suppose that the meekness of God’s servant led to his conversion.

Jordan’s ebarity towards the poor was almost without bounds. There were those among his confrères who, because they thought he went to excess in his kindness, or feared his goodness was not infrequently imposed upon, often remonstrated with him in this matter. Ordinarily he remained silent. If pushed for an answer, he would simply say: “A culprit’s word can not be accepted in his own defense; for he will either deny the accusation, or defend and excuse his action.”

Once, when about to leave Rome in order to continue a visitation of the houses in Italy, the General went to pay his last respects to the Pope. The Holy Father, as seems to have happened more than once, obliged him to dine with himself. That night Jordan and his travelling companions, overtaken by darkness in a small village, went first to seek lodging at the rectory of the place, but were refused hospitality. Later they were taken in by a poor family who could offer them only a little straw for a bed. When they were left alone, Jordan smiled and said to his confrères: “This is just the thing for us. It is much better for us to sleep on hay in a hovel than to dine at the table of the Sovereign Pontiff. There we may be tempted to vanity. Here we really live up to our profession.”

Another time, Gregory IX complained of the slow progress made by some of the fathers to whom he had committed reforms here and there. Trusting to his familiarity with the great Pontiff, and wishing to inculcate patience, Jordan answered somewhat in this fashion: “Holy Father, this reminds me of a visit I once made to a large monastery. As the entrance, lined on both sides by trees, was long and tortuous, I and my companion ventured to cut across the lawn. When we reached the door, the porter cried out to us that we had not come the right way, and ordered us to go back and take the ordinary road. It is the same with these reforms. The ways of the law are long, intricate, and tedious. Unless one starts the work properly, and follows the right path all the way through, it is necessary to begin anew and to do it all over again.” The reader need hardly be told that Gregory saw the point. Doubtless the kindly hint rather pleased him.

In his spirit of friendship, Jordan often broke his journeys that he might visit a house of some of the contemplative orders, who largely lived on the income from their property. On one occasion the fathers of the monastery at which he stopped sought to twit him, perhaps half in earnest, by maintaining that his religious institute would be short-lived. The reason adduced was that some time or other, as the Scriptures tell us, charity will grow cold. Then the Friars Preacher, who live on alms, will no longer find the means of subsistence.

“Your argument,” replied Jordan goodnaturedly, “favors us, and is against yourselves. The Gospel says that charity will grow cold, when iniquity and consequent persecution arise. Now one of the first acts of the wicked will be to seize your possessions. Then, as you are not accustomed to go from place to place and to live on charity, you will necessarily cease to exist. On the contrary, being spread in all parts, my brethren will reap a richer spiritual harvest, just as the apostles did when they were scattered by persecution. Furthermore, as we know from our experience with such men, they will gladly give us of the booty taken from you, if we are willing to accept their donations.”

To one who asked him why more masters in the arts than theologians entered the Order the witty Saxon answered: “Peasants, because wont to drink water, more readily become intoxicated on good wine, when they get it, than the wealthy, who are accustomed to it. So masters in the arts, imbibing only the philosophy of Plato or Aristotle through the week, are easily taken by the word of God which they hear on Sundays and feast days. To theologians sermon matter is not new, for they have often heard and studied such truths. They are like sacristans, whose familiarity with the church causes them to forget to genuflect before the Blessed Sacrament.”

A layman once asked Jordan: “Why is it that the times are harder, and even the soil less productive, since the coming of the Franciscans and Dominicans than they were before?” “I deny that such is the case,” said he with a smile, “and I can prove the contrary to be true. But, were it so, it would only be a just punishment from heaven. Since we came, we have instructed the people as to the enormity of sin, and what things are wrong. Yet, in spite of this knowledge, they continue their evil deeds. Therefore, they deserve greater chastisement. I can assure you that, as you now know better, worse things will come upon you, unless you mend your ways.”

The travels of the man of God often brought him in contact with the hierarchy. Possibly his well-known wit and fearless expression of his thoughts not infrequently caused them to ply him with questions. When asked, in such company, why some of the bishops taken from his Order and that of Saint Francis did not prove as exemplary as it had been expected they would, he modestly replied: “You should be able to answer that question better than I can, since the decrease in fervor has always come after they passed to your society. In the orders their faults were corrected.”

Then he proceeded to say: “I have been in the Order of Saint Dominic a long time. Yet I do not remember one case in which a Pope, or a bishop, or a cathedral chapter asked me, or any other superior, if such or such a man would make a good prelate. They did their own choosing, and were guided either by a kind of friendship, or other motive that was but little spiritual. Therefore, if some so selected fall short in the duties of such a sublime and responsible position, it is not to us that complaints should be made.”

However, one must not conclude from the above that the zealous Master General liked to see a few of the Order’s best men raised to the episcopate. On the contrary, he was strongly opposed to such promotions. To friends who remarked that a certain father would be a fine bishop he said: “I should rather see him lying in a coffin than seated on an episcopal throne.” Apart from the fact that they were wedded by vow to a state of lowliness and humility, his practical philosophy told him that, unless his subjects were big enough to make model bishops, it were better for all concerned that they should not be so honored; and that, if they were men of real episcopal caliber, the Order could not well afford to loose them.

In the sketch of Father John di Scledo (commonly called John of Vicenza), our readers have seen the German General’s characteristic rejoinder to the petition of the citizens of Bologna, at the chapter of 1233, that the wonderful Friar Preacher should be left in their city. We shall not repeat it here. Yet we must not omit Jordan’s answer to one of his own subjects, who asked to be relieved of a post which he had filled with credit for some years, and which he felt interfered with his spiritual exercises. “There are four things,” said his superior, to be considered in regard to your position – negligence, impatience, industry, and reward. I release you from the first two, but leave you the others for the remission of your sins and the benefit of your soul.” Such brief, quiet replies, we are told, had all the effects of a sermon.

Towards the end of his life, the subject of our narrative lost the sight in one of his eyes. Whenever friends or confrères sought to console him in this affliction, he would say: “No, no; rather thank God for delivering me from one of my enemies. However, you may ask Him to spare me the use of the other, provided it be for His greater honor and glory and the good of souls.” Never was he known to complain of his ailments, be the pain ever so great.

One more anecdote, which serves to show the telling eff ect of the holy man’s simple remarks, and we are done with this lighter vein of his history. At Saint James’, Paris, a university student came to receive the habit. Several of his companions followed him to the convent for the ceremony. As the youth knelt at Jordan’s feet, the latter looked at the others, and quietly said: “One would not refuse to accompany a friend to a feast. Now this young man is going to the greatest of feasts. Will you let him be alone?” Instantly one of them stepped forward to be clothed with the garb of the Order. Later he became a man of note, and be always declared that, until the General spoke, he had not even thought of embracing the religious life.

Some of our blessed’s remarks, when taken by themselves, might seem somewhat sarcastic and trenchant. Considered in their proper setting, together with the character of the man, they are the very antithesis of the ill-natured. Indeed, he reminds one not a little of Father Matthew A. O’Brien, whom (in his biography) we have styled “An American Apostle.” Ever and always Jordan was charity personified. Whenever he arrived at a convent, the first thing he did, after a brief visit to his eucharistic God, was to see the sick of body and the afflicted of soul. Many instances are told of cure of scruples and spiritual torments by mere presence at his prayers.

Quite naturally this goodness of heart combined with his efforts for the good of the Order to win Jordan the confidence and affection of those under him. Their esteem for him was enhanced by his consuming zeal and tireless labors for the salvation of his fellowman. He may be said to have had no home, for he was almost perpetually on the road. While Saint Dominic planned the foreign missions, and had them constantly in mind, he died too soon to see them in the bloom. His successor developed them with anxious care. For this labor he selected only the brave. Unfortunately there are extant none of the communications between him and Saint Hyacinth, or Blessed Ceslas, or Paul of Hungary, or the missionaries in Palestine and adjacent countries. One can not doubt but that they would make edifying reading, no less than greatly add to our knowledge of the history of the Order. It was Jordan, says the Année Dominicaine, who sent Father Andrew Longjumeau as an envoy to the dreaded Tartars.

Perhaps no man of his age showed more interest in the universities of Europe, or greater love for their students, than our Friar-Preacher General. By some he is styled an “apostle of the schools.” We have seen how the young men gathered around him, whenever he was in the vicinity. He proved a staunch supporter of Fulk of Marseilles, bishop of Toulouse, and his successor, Raymond de Felgar, in the establishment and maintenance of the University of Toulouse. Jordan also did much for education in his own Order, and placed its course of studies on a solid foundation.

Another subject in which our blessed took a keen and affectionate concern was the Dominican Sisters. He did much to quicken the joy and happiness of their cloistered lives, and set great store by their prayers for the success of the labors of the fathers. Saint Dominic, while at Bologna, had endeavored to start a community of sisters in that city, under the leadership of Blessed Diana Lovello (later called Diana d’Andalo), but was prevented by the opposition of her father and family. Later, as this opposition died down, Jordan renewed the enterprise, and established historic Saint Agnes’ Convent. His letters to Blessed Diana, which are happily still extant, throw considerable light on Dominican history, as well as help us to follow him in his travels.

In spite of his otherwise busy life, Blessed Jordan found time to write several works after he became a Friar Preacher. Besides encyclicals to the Order at large and special letters to convents here and there, these included two commentaries on parts of the Scriptures, a book on devotion to the Blessed Virgin, a long prayer to her and another to Saint Dominic, a volume of sermons, and an outline of the beginnings of the Order (De Principiis Ordinis). The last mentioned has since been published in several places. Although we can but deeply regret that it is not much fuller and more detailed, it has placed us under an eternal debt of gratitude to its author. Some attribute the office of Saint Dominic to him. However, this seems to have been the work of Constantine de’ Medici, or of Orvieto.

With these odds and ends (sidelights we may call them) of his life out of the way, we may now proceed with the brief remainder of the earthly career of Dominic’s early disciple without further interruption.

Soon after the general chapter of Paris, Jordan took leave of his brethren there and started for southwestern Asia. His companions in travel were a Father Gerard, who often accompanied him, and a Brother Albisius. No account of their itinerary has been handed down to us. Thus we know only that they sailed from some Italian port – probably Naples or Brindisi. Under the fostering zeal of the second Master General, a number of missionary centers had sprung up here and there in the near-east. Most likely our travellers landed at Ptolemais, where the Friars Preacher had a house. At any rate, Jordan visited them there. The convents at Damascus, Nazareth, and Bethlehem (perhaps other places too) also received his kindly attention. One can not doubt that he was welcomed everywhere with joy, and that he did much to inspirit the zeal of his brother athletes of Christ.

We may consider the journeys to the above cities as steps leading to Jerusalem, which was the great missionary center, as well as the sanctuary which our pious Saxon had long wished to visit. Here, between times of labor and consultation, he poured out his pure soul in prayer at the places sanctified by the tread or blood of our Blessed Saviour. It must have been the spiritual feast of his life. No doubt it gave his heart a thrill akin to that which he experienced at the sight of the lives, zeal, and labors of the confr6res whom he had sent to preach the word of God in those distant parts.

Nor age, nor bad health, nor partial loss of his sight had lessened our General’s courage, or zeal, or love for students. Immediately that he finished his work in Palestine, he started for Naples, whence he intended to visit the flourishing novitiates and houses of study in southern Italy. After this, it would seem, he hoped to continue his way into Hungary and Poland for the same purpose. Thus his beloved youths were on his mind until the end. It was on February 13, 1237, that he sailed from Ptolemais for Naples. The travellers had hardly lost sight of land, when their vessel was shipwrecked by a sudden storm. Blessed Jordan and his two companions, together with many others, were drowned. News of the sad catastrophe soon reached Rome. From there two fathers, who were papal penitentiaries, wrote to Saint James’, Paris:

Fathers Godfrey and Reginald, Penitentiaries of His Holiness, the Pope, to the Venerable and Beloved Prior and Fathers of the Convent, Paris, Health and the Consolation of the Holy Ghost.

You have no doubt heard that our kind Father, Master Jordan, his two companions, and ninety-nine other persons have been taken from this wicked world by shipwreck in a violent storm. However, dear brothers, do not let your hearts be saddened by this awful calamity; for God, in His mercy, has already greatly consoled us, who have become orphans through the untimely death of a good Father. After the storm, the bodies of our three confrères were washed ashore, and bright lights in the form of crosses shone over them every night until they were found and buried where they lay by those who escaped from the disaster. These, together with many others, have borne testimony to the miracle. Moreover, the inhabitants of the neighborhood, drawn to the place of the catastrophe by reports of so marvellous an occurrence, testify that they experienced a sweet fragrance all round; while those who touched the bodies declare that this fragrance did not leave their hands for more than ten days. Indeed, this same sweet odor pervaded the locality until the fathers at Ptolomais came in a boat and took up the bodies for burial in the conventual church of that city. There now repose the remains of our late beloved Master General; and many wonders have in this short time been attributed to his intercession. Blessed be God in all His works. Amen.

All through his religious life the second head of the Order had been regarded as a very saintly man. A number of prodigies were said to have been wrought by him. Others came after his death; while several very holy persons declared that, in visions, they saw his soul ascend into heaven. All this, together with the facts recorded in the letter just quoted, occasioned a devotion to the man of God which continued through the course of centuries, and caused him to be given the title of Blessed Jordan of Saxony. After a thorough study of this immemorial veneration by the Sacred Congregation of Rites, Leo XII, who reigned from 1823 to 1829, allowed the Friars Preacher the world over to say mass and recite the divine office in his honor. His feast is celebrated on February 15, with the rank of a duplex. Throughout his Order he is held in an esteem second only to that which is accorded to Saint Dominic.

MLA Citation

Father Victor Francis O’Daniel, O.P. “Blessed Jordan of Saxony”. The First Disciples of Saint Dominic, 1928. CatholicSaints.Info. 28 October 2021. Web. 13 February 2023. <https://catholicsaints.info/the-first-disciples-of-saint-dominic-blessed-jordan-of-saxony/>

SOURCE : https://catholicsaints.info/the-first-disciples-of-saint-dominic-blessed-jordan-of-saxony/

THE LEGEND OF BLESSED JORDAN OF SAXONY

SECOND MASTER GENERAL OF THE ORDER OF PREACHERS

INTRODUCTION

For the reader's profit and God's glory I will now proceed to set down in writing all that I have seen or learnt by diligent quest touching our holy and ever memorable father, Brother Jordan, the second Master General of the Order of Preachers, and most worthy successor of St Dominic.

CHAPTER I

HIS COMPASSION FOR THE POOR

HE was a mirror of all pious observances and a pattern of every virtue, keeping unsullied purity of mind and body to his dying day, besides being a man of heroic sanctity, which, according to the apostle, is all availing both in the cloister and in the world. His tender pity was always awakened at the sight of misery and distress, so that seldom or never did he let a poor man go by without bestowing an alms, even though thereby he ran short himself. It was his daily custom to relieve the first poor person he met each morning, without even waiting to be asked.

CHAPTER II

HE BESTOWS HIS GIRDLE IN ALMS AND FINDS IT ON THE CRUCIFIX

DURING the time he was studying in Paris(1) he used to rise every night for matins. Starting up hastily one night and throwing his cloak over his tunic, he hurried off to the church in the belief that the bells had chimed: but being accosted on the way by a poor man who piteously begged for an alms, as he had nothing else to spare at the moment he gave him his girdle. Coming to the church he found it locked, for it was not the hour he had supposed, so he had to wait outside until the sacristan came and opened the doors. No sooner had he entered than he went at once to kneel before the great crucifix, and, as he gazed upon it with loving tenderness, he distinctly observed the figure to be wearing the girdle which only a little while before he had bestowed on the beggar out of love for his crucified Lord.

CHAPTER III

HE ENTERS THE ORDER OF PREACHERS

AFTER graduating as bachelor in theology he was admitted into the Order in Paris by Brother Reginald of blessed memory(2), who had formerly been the Dean of St Aignan's at Orleans, at whose happy departure from this world this present vision was granted to a fervent brother. He beheld in sleep a limpid fountain gush forth in St James's cloister in which, after swelling into a great river, flowed through the city, and over the face of the whole country, refreshing, fertilising, and gladdening the people and the land, until finally it poured itself into the sea. This vision was very soon verified, for on Reginald's death this same great father Jordan rose in his stead.

He began his public career by expounding St Luke's gospel to the brethren in Paris, after which he travelled over the whole world and beyond the seas, preaching Jesus Christ by word and example, and he is reckoned to have drawn over a thousand subjects to the Order. Beloved of God and man, and devoted to the holy Roman Church, he called on priests and people alike to do penance and take hold of the kingdom of God. This glorious father ended his course, like St Clement, in the sea, and finding in its bosom his way to God, was without delay admitted into the divine presence.

CHAPTER IV

HIS LOVE OF THE POOR AND OF HIS BRETHREN

DURING his life as a religious he was consumed with such burning transports of divine love that often as he walked along the roads he would strip himself of his tunic to clothe some shivering beggar, for which his brethren used often to chide him, and once proclaimed him in the General Chapter. So kind and gentle was he towards his own brethren, not merely by sympathizing with their every suffering, and seeing to all their wants as far as he could, but he even passed over their merely human feelings. He tried to correct faults more by winning gentleness and trusting his subjects than by harsh discipline, although he knew how to use this means as well, but always having regard to time, and place, and persons. He was love and mildness itself to the tempted and sick, often brightening them with his cheery presence, and always helping them by his prayers and advice. Whenever he came to a convent he would first of all get the blessing and salute his brethren, then he would go to the bedside of the sick and cheer them, after which, if there were novices in the house, he would gather them round him and talk familiarly with them, and if any were downcast or beset with temptations he would very soon gladden them.

CHAPTER V

HE DELIVERS THE TEMPTED BY HIS PRAYERS

ONCE he had scarcely arrived in Bologna before the brethren began to pitch a woeful tale about a novice who was very much distressed and wanted to leave the Order. 'The boy,' said they, 'has been delicately brought up in the world, even beyond his state of life as to his dress and bed, and, furniture, the table he kept, his amusements and the like, so that he does not know what trouble of mind or body means outside his studies; in this matter he had done so well that if he had only stayed a year longer in the world he might have taken his degree in law. He says he never was in low spirits or sick before, seldom got out of temper, and yet never dreamt of fasting or abstaining outside of Lent; he never could endure going to confession more than he was obliged to, and the only prayer he knew was the Our Father, which he had picked up from hearing it recited in the church. One day from sheer curiosity he went to see the friars, and on the spur of the moment took the habit, a step he has soon repented of from his heart, for everything he has to do and all he sees around him is as bad as a second death. He cannot get on with the food, he has fallen out with sleep. His feelings have come to such a pitch that one day he very nearly knocked the sub-prior down with a great choir book.' Thus matters stood when Master Jordan arrived, so he took him on one side, and gathering from him that he was called Theobald, began to explain the name to him and quite cheered him. After that he brought him to St Nicholas' altar, and telling him to say the Our Father on his knees, he laid his hands on the youth's head and began to beseech God to free him from his temptation. So long as he continued praying, and keeping his hands on the brother's head, the novice felt a soothing feeling steal over his mind and heart. When they were removed he declared he felt as if two hands which had been pressing his heart were withdrawn, leaving his soul in great peace and comfort, and many a time in after-life he repeated this account of himself. Thus by this holy father's merits and prayers were the clouds of temptation scattered from over this brother's soul: he plucked up courage, and, his fervor increasing, he toiled hard for many years after and did much good in the Order.

Another brother who was very much tried by temptation was quite put out at not being able to find Master Jordan, until after a long search he came across him in a quiet nook where he was busy saying the office of the dead. He joined in, and when it fell to him to say the versicle, 'I trust to see the good things of the Lord in the land of the living,' the Master looked him straight in the face and gravely responded, ' Wait for the Lord, strive manfully, and your heart will be comforted.' The novice was quite consoled by these prophetic words, and when the office was over, said, 'Good Master, that was indeed a most happy answer you made,' and went his way in peace.

A devout brother of Faenza, (3) near Bologna, in his great eagerness for contemplation, set about to discover what God is, and came at last to such a state of mind that he doubted of his very belief in the existence of God. On mentioning his state to the prior and brethren, they convinced him of this great truth by various kinds of arguments, and showed how he ought to believe: for all this he could not entirely rid his mind of the ever-recurring delusion that perhaps there was no God at all. The prior of the house happening to go to Bologna, where blessed Jordan was staying at the time, told him of this man's temptation and trouble of mind, upon which the Master replied: 'Go home, father prior, and tell him from me that he believes it as firmly as I do.' Returning home, the prior had scarcely given Master Jordan's message before the brother cried out, as if recovering from a trance or ecstasy: 'I do indeed believe most firmly in God's existence.' And so by the power of God's words the brother was delivered from that blasphemous temptation.

A novice of Frankfort, (4) called Engelbert, (5) whom Master Jordan had taken into the Order, was struck down with a deadly fever during his first year of noviceship. Observing his low state of body and mind, the Master said to him one day: 'My son, if you only had faith you would get over your fever at once.' On his professing a very lively faith, blessed Jordan touched him with his hand and said: 'Be thou healed in the name of our Lord Jesus Christ,' and the youth got up at once quite recovered.

CHAPTER VI

HIS MANNER OF PRAYER AND MEDITATION

GOD was pleased to bestow on him a very special gift of prayer which neither his anxiety for his brethren's welfare, nor his long journeyings, nor any kind of occupation, could ever shorten. He generally knelt with his body upright, and his hands clasped devoutly, and he did this without ever bending forward, or sitting down, or leaning to either side, during such time as one could have easily walked about eight miles. This was specially his custom after Compline, and again after Matins, and that, too, no matter whether he were staying at home or had just returned from a wearisome journey. Meanwhile he wept very bitterly, so that he could easily have taken to himself that saying of the prophet, ' Tears were my food by day and night,' and to this is commonly attributed his short-sightedness. Those who watched him at such times often heard him crying in a loud tone, and he would let the great tears course down his checks while offering up the holy mysteries, nay, sometimes his sermons and instructions were choked with sobbing. Whether in the convent or outside he devoted himself entirely to contemplation, from which he derived great peace of soul. As he plodded his weary way along the roads it was his unvarying custom to busy himself with prayer and contemplation, unless he were saying the breviary with a companion, or conversing on some profitable topic. He enjoined this practice on all his subjects, bidding them select some sacred mystery and afterwards say what noteworthy thoughts had occurred to each. He frequently walked along about a stone's throw ahead singing some favourite melody, such as the Salve Regina or the hymn, Jesu nostra redemptio. These spiritual raptures were often the cause of his straying from others, who used to have to go in search of him. Nobody ever heard a grumble from his lips or saw him put out if they lost their way, and he never tried to put the blame on others, but if any were downcast he would gaily remark: 'Never mind, brothers, it is all part of the way to heaven.'

CHAPTER VII

HE MULTIPLIES BREAD FOR THE POOR

WHILE travelling from Lombardy to Germany with two companions and a cleric named Hermann de Paridilburne, who joined the Order later, they arrived hungry and weary at the Alpine village of Ursern. Stepping aside they made for the only inn in the place, and begged the host to get them some supper. But the innkeeper cried: 'Of a truth I have no bread in the house, for only an hour ago a batch of pilgrims stopped here and ate up all that was to be had in the village, with the exception of two very small loaves I had put by; besides, what good would two such loaves do among so many of you?' 'In God's name bring us what you have got,' cried they; so the two small loaves were brought in. But after blessing the table Master Jordan began to give them away in big pieces at the door to the poor, who came thronging at the news, so that the innkeeper and brethren began to find fault with him -- 'Good Master, what are you about? Don't you know that we are already short of bread?' And so saying they shut the door to prevent the people from thronging in. But the blessed Master made them open it again, and began to dole out the bread afresh, so that out of those two small loaves he gave away thirty large pieces, each enough for a meal of itself, as the quantity was afterwards computed. After this was done the four brethren, their host, and all his household ate as much as they wanted, yet could not finish what was left. At the sight of such a miracle the worthy innkeeper exclaimed: 'Lo, here is a saint indeed!' nor would he take any money in return from the cleric -- 'By no means,' said he, ' and what is more, I shall for the future freely provide for this good father and all his brethren out of the substance God has given me, for they are all alike his servants.' Even this could not satisfy him, for he filled the cleric's flask with wine and told him to keep it for the brethren's use on the journey.

CHAPTER VIII

BLEEDING STOPPED BY HIS PRAYER

SOME time after this, when on his way to Zürich, he met a smith in the hamlet of Zugir who had for many years been subject to a bleeding of the nose which weakened him considerably, nay, once in the space of a day and a night it came on no less than thirty times. Knowing the man's faith and piety, blessed Jordan laid his hand upon him, praying meantime, and at once healed him. The man regained his former strength and became a warm friend and benefactor to our brethren, nor did the bleeding ever occur again.

CHAPTER IX

HE HEALS A PRIEST OF A FEVER

COMING then to Uri, which is situated in a valley, he found the priest of the place laid up with a fever, almost spent in strength and means; so heavy had been the cost of medicines that now he had hardly the bare necessaries of life. Touched at the sight and by his earnest appeals, the holy Master heard his confession, and after imposing a suitable penance obtained by prayer his complete recovery. This same priest, later on, joyfully lodged two of the brethren who were passing that way, Conrad(6) of St Gallen and Henry of Mure, and washed their feet with grateful tears at the recollection of this rare favour, nor did he cease for a moment to extol the holiness and merits of blessed Jordan. When he was passing the Alps a smith who had lost the sight of an eye, from the excessive heat of his forge, straightway recovered it from the sign of the cross made over it by the Master's hand.

CHAPTER X

HIS GIFT OF HEAVENLY SPEECH

THE word of God fell from his mouth with such spirit and fervour that his equal could hardly be found, for it was clearly the result of a most rare grace. A remarkable ease showed itself in his sermons and familiar conversations, so that whatever and with whomsoever he found himself, whether in the company of religious, clerics, cardinals or prelates, nobles, soldiers, students, or persons of any condition whatever, his flow of language was the same with them all, and was enlivened with apt and happy examples, and it was on this account that all were eager to catch his every word as the word of God. Furthermore, it is an established fact and worthy of all belief that since the rise of the religious Orders no one ever drew so many men of letters and clerics of note to any Order as he did to the Order of Preachers. On this account the devil was highly enraged and often complained of him, and tried by every artifice to stop his preaching, or come to terms with him, as we shall see presently. From the death's day of Brother henry of Cologne (a religious of rare worth, the first prior of Cologne, and blessed Jordan's fast friend in the world and in the cloister), the holy Master declared that thenceforth he never again asked for the blessing before going up into the pulpit, because he invariably at that moment beheld dear Brother Henry in the company of angels come and stand by his side, who gave him the customary blessing instead. From this we can easily gather how great must have been the riches of glory and of grace in the giver and receiver.

CHAPTER XI

THE VAST NUMBER OF STUDENTS HE DREW TO THE ORDER

HE used to frequent those towns which were the seats of learning and in which he knew students abounded, and hence he usually preached the Lent one year in Paris and the next in Bologna. During his stay the convent resembled a bee-hive from the numbers which swarmed in and poured out to join the different provinces of the Order. He would often have a number of habits made in advance, feeling sure that our Lord would not be long in sending him subjects to wear them, a result which came about directly he resumed his preaching: nay, it often happened that so many thronged in at one time that habits could not be provided as fast as they were required. On one memorable occasion tears were shed by every eye on his receiving twenty-one students at once in Paris; for on the one hand the brethren wept for joy, while on the other those present bewailed the loss of their friends. Many of these rose afterwards to be professors of theology in various places. Among them was a young German, whom on account of his youth the Master had repeatedly put off, but since he contrived this time to slip in with the other twenty it seemed hard to turn him away again, the more so as there were nearly a thousand students present, so in pleasant banter the Master whispered, with a beaming smile, 'So, so, one of you is stealing into the Order like a thief.' But as the vestiarian had only provided twenty habits, and could not leave the chapter-house because of the throng of students pressing round, the friars had to give up part of their habits, one his capuce, another his cloak, and another his scapular. This young man afterwards made such progress that he became a professor and preacher of note. The holy Master had even to part with his books sometimes to meet the debts of students entering the Order.

As he was admitting a young student one holiday, after addressing him as he stood in the middle of the chapterhouse, the master continued his remarks to the crowd of students standing by: 'If one of you had been invited to a great feast, and were going alone, do you suppose the rest would be so indifferent as not to wish to bear him company? That would be a wonder indeed.' These words produced such an impression that a young man standing by who had no previous intention of becoming a religious, who had never even given it a thought, threw himself on his knees before them all and cried out, 'Master, in the name of our Lord Jesus Christ, I will bear him company at your bidding'; and so he was admitted with his friend.

CHAPTER XII

HE OBTAINS THE VIRTUE OF CONTINENCY FOR A PENITENT

A CLERIC of the diocese of Rouen confessed to Master Jordan in Paris among his other frailties this one especially, that he felt he could no longer preserve chastity. Moved in his innermost heart at the sight of his tears, the blessed Master said with firm confidence in God, 'Take courage, and I promise you that you will never again be tempted by assaults of the flesh'; and in very deed this was the case, as the cleric afterwards avowed to many of his brethren.

CHAPTER XIII

HOW A WILD ANIMAL BECAME TAME AT HIS BIDDING

His words bore weight not only with men, but even with the animals, as this story shows. Quitting the town of Lausanne one day in company with some of his brethren and the under-sacristan of the cathedral, he went to pay a visit to the bishop, whose name was Boniface,(7) a very old friend of his. As they were mounting an ascent, the brethren in front and Master Jordan following some way behind con versing with the sacristan, a weasel ran across their path, which, at the shouts of the friars, betook itself with all speed to its lair. When the Master came up he found them waiting before a cavern, so he asked the reason-'What are you stopping here for?' 'O Master,' they replied, 'a beautiful snow-white animal has run in here; we wish you could have but seen it.' At this he walked up to the mouth of the cave and called out, 'Come forth, good animal, in God's name, that I may admire you.' Out trotted the weasel at once, and standing quietly in front of the cave looked up into his face. Then putting one hand under its front paws, he fondly stroked its head and back with the other, the weasel standing quiet all the time. After caressing it for a good while he dismissed it with his blessing 'Go back now to your lair, and blessed be he who made you.' The animal then darted into the cave, and all who stood by were taken aback. The report of this wonder was kept alive for many years among the brethren, and the under-sacristan, who was present at the time, told it to Brother Achilles,(8) the prior of Basle: and I, Brother Lambert, heard it from the lips of Peter, the Seneschal of Lausanne, who was also of the company.

CHAPTER XIV

THE CONVERSION OF A NOBLEMAN WHO SOUGHT TO KILL HIM

WHEN the Master was in Padua,(9) then a great resort for scholars, he took into the Order a young German nobleman of handsome presence and polished manners. His master and fellow students, like so many limbs of Satan, had done their best to prevent him from taking the step; failing in this they shut him up in the same room with an abandoned woman, hoping by destroying his innocence to divert him from his purpose. But the youth being courageous and determined withal, overcame the assault, took the habit, and later on won over his master to follow his example. Now his father, having only this one son as the heir to his estates, was exceeding wrath on hearing of the step he had taken, and set out for Lombardy with a posse of retainers, intending either to bring his son home with him or to slay Master Jordan. While in this desperate mood he chanced one day to meet the Master on the road, and with threatening looks and angry voice burst forth:'Where is this Master Jordan' all the while not knowing it was he. Mindful of Christ's example who, when the Jews sought to kill him, said, 'I am he!' the servant of God replied, 'I am Master Jordan.' Strange to tell, even as the Jews on hearing the words of Jesus fell back, so did this nobleman fall down before him. Conscious at heart of the power of this servant of God from his mere speech, he leaped from his horse, and throwing himself humbly at his feet, confessed with tears the evil designs he had harboured against him, adding: 'Now I am at ease over my son's loss, and I have no further wish to draw him back into the world again. And besides this I promise to go at once beyond the seas and take the cross with all this retinue, which at the devil's bidding I brought here to do this wicked deed.' After taking leave of his son he crossed the seas with a hundred horsemen. From this we can gather how powerful his words were, not merely in preaching, but in his whole conversation.

CHAPTER XV

HOW HE COMFORTED THE SORROWING

As he surpassed all men in his zeal for the spread of the Order, so he took the greatest pains to keep all who once became his subjects. This was another of his special graces, that he never from his own fault or from any want of fatherly care lost a single novice, so that he might have honestly applied that saying of the Scriptures to himself: 'Father, of those whom thou hast given me I have not lost one.' It came about that Brother Henry of Germany was sorely tempted to leave the Order in his noviciate days in Paris, whereupon this good father lavished every attention upon him in hopes of rescuing his soul from so terrible a trial. At last, after repeated exhortations, as the novice still stood to his resolve and asked for his secular clothes, the Master promised to give his consent on the following day, which was the feast of Pentecost, on which the General Chapter was to be held. The mass and procession over, he had the novice brought into the chapter-house before the assembled fathers, and after again gently cautioning him, begged of him to pause before quitting, at the devil's prompting, so great and holy a brotherhood, since no other had during its brief career given such manifest tokens of the indwelling of the Holy Spirit, like unto the apostles of old. But as the brother's heart was not yet touched he sent him to the vestiarian to get his secular dress, then putting his whole trust in God, he turned to the capitular fathers and said: 'Let us kneel down and implore God's mercy by reciting the Veni Creator.' Strange to say, the hymn was not ended before the brother returned to the chapter-house, threw himself on his knees before them all, and with bitter tears asked pardon, begging that he might be permitted to remain, and vowing fidelity for the time to come. He went on very faithfully, and in the end became a skilled teacher and able preacher, a result to be ascribed entirely to the merits and loving care of dear Master Jordan.

CHAPTER XVI

HIS HUMILITY AND PATIENCE

So humble-minded was he that he learnt wisely to despise all the world's esteem and the honour men paid him. The whole city of Bologna once went out to meet him on hearing of his coming; but he humbly turned aside, and hurrying through the by-streets and deserted lanes, came quietly to the Friars Preachers' convent, edifying many by his conduct.

There was a possessed brother in that convent who, after eluding those whose place it was to watch over him, came upon Master Jordan in the cloister, and with clenched fist dealt him a violent blow on the cheek. Upon this the holy father, in the spirit of meekness and lowliness, at once presented the other cheek, and not receiving a repetition of the blow, bowed his head and moved on.

His rare patience shone forth more especially on the occasion of the General Chapter, for when, as is the custom of the Order, he was proclaimed before the diffinitors for some of his doings and sayings, and he had full grace to excuse himself, he very meekly said: 'Ought a thief to be believed when he seeks to exculpate himself ?' At which saying all were deeply edified, for it sprang from his genuine humility.

CHAPTER XVII

HE LOSES AN EYE

HAVING lost the sight of one of his eyes in consequence of a very severe sickness, he called the brethren round him in the chapter and addressed these words to them: 'Give thanks to God, my sons, for I have now got quit of one of my enemies; but at the same time beseech the divine pity that if it so please the Lord, and it be for my own good, he may preserve my remaining eye for his honor and the good of the Order.'

CHAPTER XVIII

HIS SPIRIT OF RETIREMENT

WHO can properly describe the way in which he withdrew himself from all external pursuits, retiring so deeply within himself that he paid little or no heed to what was going on around him!

A noble lady who was deeply attached to him and to the Order asked him for his girdle one day, merely out of devotion, and obtained it, but before returning home gave him another in its stead. Some considerable time after this as he was resting in a meadow with some of his brethren, for he was now advancing in years, one of them spied a silver mounted buckle peeping out from beneath his habit, and drew his attention to it. He looked at it intently for a moment, then sighed: 'Where can this have come from, for I am positive I never saw it till this moment?' What an insight this gives us into the deep recollection of a soul always intent upon higher things, since from his concentration of spirit he was hardly conscious of what was under his very eyes.

CHAPTER XIX

HIS DEVOTION TO THE BLESSED VIRGIN

HE entertained feelings of the tenderest devotion for the blessed Virgin, the Queen of Heaven, whom he loved especially, and to whom he was always giving thanks, for he knew full well from sure tokens how solicitous she was at all times for the spread and welfare of the Order, whose head and guide he himself was.

A German novice of high birth, but of remarkable piety and simplicity, to whom the Master was warmly attached and was bringing up carefully in the ways of devotion, stayed behind one night to observe him as he stood in prayer before the altar of the blessed Virgin. As he listened he heard him begin the Lauds of her office by saying the following greeting very fervently: 'Take, O most sweet virgin Mary, this word which was sent thee by the Lord through the angel's ministry'; then he said the Hail Mary, and this was his usual way of saying Lauds at all times. At this point, however, a loud yawn betrayed the novice's presence, whereupon Master Jordan turning round said, 'Come, who are you?' 'I am Brother Berthold,(10) your son,' said the youth, for such was his pet name. 'Then get to bed, child!' 'Nay, nay,' pleaded the novice, 'I had rather stay by you and learn that prayer you said just now.' On this the holy father began to explain his manner of prayer, more especially the prayer to our Lady, and the devotion of the five psalms, each of which began with a letter of her name. He made him say first the hymn Ave Maris Stella, then the canticle Magnificat,(11) which begins with M, the first letter of the word Maria: in the next place for the letter A he was to say the Ad Dominum cum tribularore clamavi: for the third, which is R, the Retribue servo tuo: the fourth, I, was to be the In convertendo: and, lastly, for the fifth letter, A, the Ad te levavi oculos. Instead of the usual Gloria Patri at the end of each psalm, he made him say the Hail Mary. 'And now, child,' said he in conclusion, 'I am going to tell you a story, so that you may learn how profitable a thing it is to praise her and how much we are bound to do so.'

CHAPTER XX

APPEARANCES OF THE BLESSED VIRGIN

'A BROTHER was praying very devoutly to the blessed Virgin as he stood one night at his bedside in the dormitory, when, chancing to look up, he beheld a most beautiful and queenly dame, accompanied by a troop of maidens, one of whom carried a vessel of holy water, passing through the dormitory, and sprinkling the brethren, their cells, and even their beds. But there was one whose cell she did not sprinkle with the rest. Then he who saw this sight ran forward, and throwing himself humbly at her feet, besought her, saying: "Dear Lady, I pray thee for dear Jesus' sake to tell me thy name." Then she replied: "I am Mary, the virgin Mother of Jesus, and I am come once more to visit my brethren. I bear a very special love for this Order, and what pleases me most is that you begin all your undertakings, all that you say or do during the day, by asking my help and blessing, and you likewise end them to my praise. In return for this I have asked and obtained of my Son that none of you shall pass so much as one day in mortal sin without either repenting of it, or being found out, or cast out of the Order, that he may not defile my own Order." Then the brother rejoined: "Tell me, then, Lady, why didst thou not likewise sprinkle that brother's cell?" "Because," she replied, "he did not deserve it, but do you bid him hold himself ready in future," and with these words she disappeared.'

Here ends the Master's story, but the man to whom she thus appeared was none other than Master Jordan himself, as he afterwards humbly owned to the brethren.

On the night of our Lord's Circumcision, while the Master, according to the usage of the Order, was reading the ninth lesson of the matins in choir, one of the brethren present fell into a light sleep, but still could hear him reading. Then he seemed to see a very beautiful lady, having a crown on her head and clad in a rich mantle, standing behind the reader at the lectern, and gazing fixedly upon him as he read. The lesson ended, the Master turned towards her, and she, taking the book from his hands, walked majestically before him as he came down the choirs, which were thronged with attendants ; the one who seemed to be their chief, and carried a staff, was somewhat bald, and this one led the way before her, as she ushered Master Jordan to his stall again. The brother who saw the vision was firmly convinced that the lady was none other than the blessed Virgin, and that he who led the way was either St Paul, or St Dominic, who towards the end of his days became slightly bald. Some time after this, the brother questioned Master Jordan as to whether he had experienced any particular sweetness while reading that lesson, telling him of his dream at the same time: whereat the Master smiled benignly, but would reveal nothing.

Brother James of Beneventum,(12) a man of high standing in the Order, a learned doctor and gifted preacher, tells us that he heard the following story narrated by the prior in chapter in Paris, as an incentive to devotion to the blessed Virgin. It ran thus: 'When all were assembled for matins on the night of our Lady's purification, and Master Jordan was occupying the prior's stall, directly the four cantors intoned the invitatory Ecce adveniet Dominator Dominus, the Mother of God bearing her divine Son in her arms was seen to walk up to the altar, over which there appeared a throne set, and seating herself upon it began to regard the brethren most benignly, as they stood facing the altar as the rubrics prescribe. After this, as they bowed at the Gloria Patri, which concludes the invitatory, raising her Son's right hand she made him bless the whole choir, and then vanished. None save Master Jordan was favoured with this vision, and one may well conceive how deeply consoled he must have felt at the sight. He often told this incident to the brethren, as a caution against lukewarmness, yet always humbly suppressed his own name.'

CHAPTER XXI

ENVY AND ASSAULTS OF THE DEVIL

THE devil tried to cheat him once under the garb of sanctity, for when he was in Paris the foul fiend came to the convent and asked to be shown into the presence of the Master General. His next request on gaining admittance was that those present should withdraw, as he had something for his private ear alone. This being granted, he began to address him after this fashion: 'Master, you are the chosen head of this Order, which is so pleasing to God, and naturally all men's eyes are on you. Now if any sign of falling off, be it great or small, be observed in you, from the frailty of human nature which unfortunately is so prone to fall away, you will be severely punished by our Lord for giving public scandal in departing from the rule and being the cause of dissensions. You are infirm, it is true, yet not so infirm as not to be able to do without a bed, and to abstain altogether from eating flesh meat: besides, if you refuse these same dispensations tomorrow or the next day to another who may be more or less invalided than yourself, murmurs and rash judgements will be the consequence. I advise you then that as heretofore you have shown yourself a model of piety and an example of perfect observance, so for the future you will strive to continue doing the same.' After thus craftily hiding his real motives by these and other like speeches, this arch-deceiver withdrew, muttering to himself like a monk saying the psalter or the canonical hours. Believing him in all simplicity, the servant of Christ refrained for several days from using any dispensations, but soon from want of these very helps his sickness so increased and he became so weak that he was brought to the verge of the grave. Then our Lord made know to him that it was the devil who had cajoled him under the garb of a monk, from envious spleen of his holy life and the success which attended his preaching.

As he was passing through Besançon,(13) before our brethren had a convent there, he chanced to fall seriously ill. While prostrate from fever and suffering from a burning thirst, as is common in fever cases, suddenly there stood before him a youth in the guise of an attendant, bearing in one hand a flagon of wine, and a goblet in the other, and thus greeted him : 'See here, Master, I have brought you some excellent wine to drink; taste it, for it can do you no harm.' Fearing lest it might be only an artifice of the devil, as was indeed the case, Master Jordan commended himself to God, and then making over the youth the sign of the cross, cried out: 'Avaunt, Satan, with all your lies and deceits,' whereat the figure vanished.

Nor can we here pass over in silence the reverence borne him by the bishop(14) and canons of Besançon on account of the many tokens of holiness they observed in him. Out of love for this blessed Master and his Order they, with much entreaty, begged and obtained the foundation of one of our convents in their midst, where to this day they are held in special veneration.

As he lay under the same fever and almost at the point of death, when at his request the canons brought him the Body of our Lord, he at once sprang up from his bed, and throwing himself upon the ground knelt to receive the holy Viaticum, and with such outbursts of devotion that all present were moved to admiration of his exceeding holiness and merits. We have gleaned these facts from Stephen of Besançon, of whom mention has been made before, who furthermore declares that the blessed Master more than once foretold sundry future events to his wife.

A possessed friar at Bologna became so frantic that no cords or bands could hold him, and in his frenzy he would at times strike our brethren. Now Master Jordan happening to enter on one such occasion, the maniac as he lay bound hand and foot, yelled at him: 'Ho there, you blind dotard, if I could only get you within my clutches I would tear you piece-meal!' The Master fearlessly bade them set him free, and then said to him: 'Now that you are at liberty, come and do your worst'; but the demoniac could not stir from the spot. Again he screamed out: 'Oh, if I could only get your nose once between my teeth, I would gladly snap it off at a bite'; then the other bending down put his nose in front of the man's mouth, yet, though actually touching it, he was powerless to harm it.

Another possessed friar cried out in the midst of the assembled brethren: 'Pray, brothers, for that half-blind dotard who is at this moment preaching in Naples,(15) for the devil rejoices much in consequence, since he is puffed up with vain-glory at being able to prophesy future events.' But soon after repenting him of what he had said, the man continued: 'Do not believe a word of what I have been saying, brethren, for it is all a lie.' The brothers, however, took note of the day and hour when this occurred, and afterwards found out that on that very day and hour Master Jordan had been actually preaching in Naples when the possessed man at Bologna had thus spoken. This same maniac used frequently to vex and abuse the brethren, but when Master Jordan came to visit the convent he rose to his feet and respectfully greeted him. After that he began with uncommon glibness of tongue to praise his extraordinary preaching and religious modesty, his piety and perfection in all the virtues, hoping to make him fall through pride. The servant of God, however, being fully aware of the evil one's craftiness, put him to shame by his deep humility.

At Bologna the tempter cast such sweet odours upon his person(16) that he used to cover up his hands lest it should come to the knowledge of others, fearing to lose that holiness of which he was hardly conscious to himself. If he only took a chalice into his hands it gave forth so pleasant a smell that all were amazed. But the spirit of truth within him could not brook such lying deceits. One morning before saying mass, as he was reciting the psalm Judica Domine nocentes me, which is of the greatest efficacy in driving away illusions, he paused awhile at the verse, 'All my bones shall cry out: " Who is like unto thee, O Lord?" ' and such fervour of spirit came over him that it seemed as if the very marrow of his bones was filled with the spirit of God. Upon this he asked our Lord to let him know if that fragrance came from the devil's trickery; and he was given to understand that it was all part of the devil's spite, who sought by these artifices to make him fall through vanity. From that hour they ceased altogether, and the Master wrote an account of it in his journal, which he used to read to the novices in Paris.

After this, Satan spoke to him by word of mouth. Heaping a torrent of curses and threats upon him, joined to complaints against his stirring sermons, by which countless souls were plucked from his grasp, the evil one at last said: 'Blind man, I want to come to an understanding with you. If you promise to give over preaching, I on my part pledge myself not to tempt you or your brethren any more.' On hearing him say this the blessed Master cried out in tones of thunder: 'Far be it from me to enter into terms with death, and to join in a league with hell.'

CHAPTER XXII

HIS JOYFUL POVERTY

WHEN on his way to the General Chapter held in Paris, in company with a batch of our brethren, one morning the blessed father sent them all out into the town to beg bread for their breakfast, bidding them join him at a neighbouring fountain. When they met again they found that they had scarcely enough for half their number. Then the Master, breaking forth into joyful strains of the praises of God, exhorted the others by word and example to do the same, and presently they were all filled with such spiritual gladness and holy joy that a woman standing close by took scandal at the sight, and rebuked them -- 'Are you not all religious men? Whence comes it that you are merry-making at this early hour?' But when she learnt the real cause of their mirth, and saw them rejoicing over their want of food, she was deeply touched, and hurrying home brought them bread and wine and cheese, saying: 'If you were merry and gave thanks to God for such a miserable pittance, I want you now to have greater cause for rejoicing.' After this she withdrew feeling highly edified, and begged for a remembrance in their prayers.

CHAPTER XXIII

WINE IMPROVED BY HIS MERITS

A DEVOUT French lady was in the habit of showing hospitality at times to our brethren, an action which did not altogether please her husband. Once while she was entertaining Master Jordan and his companion, her husband came in, and barely cloaking his wrath joined them at table. But discovering shortly that the best wine had been drawn for their use, he called out in a temper to the servant: 'Go and fetch some of my own special wine -- you know which cask I mean.' This was said in cutting irony, for the wine in that cask was sour and past use, but he meant in this way to annoy his wife and spoil her guests' dinner. The servant retired to the cellar, drew a measure of wine as bidden, and returned with it. When the master of the house tasted it he found it had a capital flavour, and bawled out more vexed than ever: 'You stupid, why did you not bring the wine I particularly mentioned?' The astonished domestic could only stammer out that he had done so. The command was a second time given very precisely, and with the like result. Furious beyond bounds the master leaped up from the table, drew the wine for himself, and found it capitally flavoured as before. Then he learnt that the wine which heretofore had been sour and unfit to drink had through Master Jordan's merits lost its acidity and become vastly improved in quality. Malice gave place to friendship, and from thenceforth he let his wife entertain the brethren hospitably. We give this incident on the word of the Provincial of France, and it was besides well known to all our brethren of that country.

CHAPTER XXIV

HE SAVES A WOMAN FROM SIN AND DEATH

A WOMAN came at last to despair of her salvation from habits of sin. She often determined to cut her throat, or hang herself, but as nature recoiled in fear from the act, she at last swallowed a poisonous spider. Feeling death coming over her, she was moved to sorrow, and began with bitter tears to invoke the Mother of mercy. Presently she heard a voice say distinctly: 'Brother Jordan, the Master of the Friars Preachers, is coming this way, go to him and say that I have sent you; make your confession to him and you will be spared.' On the Master's arrival she confessed her crimes, and on the spot vomited up the venomous spider. Being again restored to health she thanked God heartily, and became a devout client of the blessed Virgin, and her divine Son, and of his faithful minister.

CHAPTER XXV

VISIONS AND MIRACLES AT HIS DEATH

THE good Master died on February 13, 1236, after visiting the holy places of Palestine, as appeared from the following letter: ' To our venerable and beloved brethren the prior and convent of the Friars Preachers in Paris, the papal penitentiaries, Brothers Godfrey and Reginald, send greeting and comfort in the Holy Ghost.(17)

Learn that a great storm arose at sea, which dashed to pieces on the beach the vessel in which our sweet father and Master was sailing, and he with his two companions and twenty-nine other persons were drowned, and thus freed from the bondage of this wicked world. Still, dearest brethren, let not your hearts be weighed down with grief at this loss, for our heavenly Father who is the God of all comfort has left a solace for us who are poor orphans, and has sent a calm after the tempest. As those who escaped from the wreck and buried the drowned do affirm, there shone each night great lights from heaven over their unburied bodies as they lay upon the beach. At such a marvel the natives came in crowds, and those who witnessed the miracle do further testify that an exceedingly sweet fragrance exhaled from the bodies of our three brethren, which for ten days clung to the hands of the men who carried them to their graves. And the same perfume was perceived all round the spot where they were laid, until our brethren came in a ship and carried them away to Acre(18): and there the blessed father lies bestowing benefits on many. May God be blessed in all things. Amen.'

In the convent of Limoges, which was one of the first foundations of the Order, there was a brother(19) who was devotedly attached to blessed Jordan. While praying one night after matins in the church, before the death of the venerable Master was known on this side of the Alps, the Lord shed over his heart the dew of heaven, and he fell into a deep sleep. Presently he seemed to be standing on the verge of deep and far-reaching waters, while he observed a number of corpses lying on the shore, seemingly cast up by the waves. As he continued gazing on the sight he beheld Master Jordan emerge from the bosom of the deep, clad in the habit of the Order, and looking happier and more majestic than ever he had seen him before. Then with his eyes fixed on a crucifix which he held, his hands and feet apart as artists love to represent St Andrew the apostle, he speedily and confidently mounted heavenwards. As the brother followed him with upturned eyes, the blessed Master looking down upon him addressed him smiling: 'Unless I go, the Paraclete will not come to you'; saying which he folded his hands across his breast while yet clasping the crucifix, and so was borne up to heaven. After he had disappeared the brother still seemed to see his corpse upon the beach: nor was it until the tidings and manner of his death were made known that his friend realised the full meaning of the vision. He to whom it was granted was a model religious and a man of high standing in the Order, who when prior of Limoges told it in confidence to the writer of this narrative.

We cannot now relate all the miracles which took place on the spot where he ended his earthly career, or which happened in various parts of the world, because of their great number, more especially at Acre, whither his body was transported. Still, for the praise and glory of so saintly a father, we shall give a few in this present work.

CHAPTER XXVI

HE APPEARS AND COMFORTS A NUN

ABOUT this time there was a Cistercian nun named Lutgarde, living in the monastery of Aywers in Brabant, through whom God wrought many miracles in life and after her death, and who was exceedingly devoted to the blessed Master Jordan. For forty years she had served God in the holy religious habit, but now from old age and excessive weeping she could no longer see. It was on Christmas Eve that he appeared to her in this way. She had been praying from morning till noon without feeling any of her usual fervour, and beginning to grow weary, cried in anguish: 'O tender Lord, why am I thus afflicted, for I feel sure that if I had a friend in heaven or upon earth to pray for me, I should not find myself so dull at heart.' Tears flowed as she spoke, when instantly before the eyes of her mind there appeared a friar, arrayed in such splendour and majesty that she failed to recognise him. 'Who art thou?' she cried in wonderment; upon which the figure made answer, 'I am Master Jordan, the late Master General of the Order of Preachers. I have passed from earth to the glory of paradise, where I now reign exalted among the choirs of prophets and apostles, and I have been sent from heaven to cheer you on this festal day. Take courage, for you will likewise be crowned very soon by the most High, but until the end does come you must not fail to say every day the psalm Deus misereatur nostri, with the collect of the Holy Ghost, as you promised me, for the good estate of our Order.' After this he went away leaving her such peace of soul as she had never felt before.

The venerable father likewise revealed the same fact to others in many different ways; to wit, that his place thenceforth was amid the throngs of heaven's most exalted princes. The foregoing vision may be. read at greater length in St Lutgarde's life.(20)

CHAPTER XXVII

HE KEEPS A CARMELITE IN HIS ORDER

A FRIAR of the Order of Mount Carmel who had been tempted to quit his Order became more unsettled in mind on hearing that Master Jordan had been drowned. 'It is no use trying to serve God,' said he, 'for either the father who perished in such a way was not a good man, or God does not properly reward his servants.' Being now fully bent on quit ting the Order as soon as day should dawn, there stood before him that night a religious of comely aspect and shining with a halo of glory. 'Lord Jesus, come to my assistance,' cried the awestruck and trembling brother. 'What can be the meaning of all this?' 'Fear not, brother,' said the figure, 'for I am the Master Jordan concerning whose fate you are troubled: and learn furthermore that all who serve our Lord Jesus Christ to the end shall be saved.' With these words he passed from view, leaving the brother very much consoled. Our brethren got to hear of it from the friar himself, and from the prior of the convent, who was a pious and trustworthy man.

CHAPTER XXVIII

A PRIORESS HEALED BY INVOKING HIM

A TRULY devout religious whom Master Jordan had made prioress of a convent, after laudably filling the office for many years, became at last so paralysed as to be unable to move without help. She had often begged to be relieved of her office, but to no purpose, for the whole convent cried out against such a proposal, since in their eyes she seemed even in her weak state of health more fit to govern them than anyone in the house. Hearing of the many miracles wrought by invoking blessed ,Jordan after his death, she one day told two of the sisters during the dinner hour to carry her in a chair to the church and leave her before the altar. On their withdrawing she began to invoke him very earnestly, since she firmly believed he was then reigning with Christ, and to entreat him to obtain from our Lord that either she might be speedily called away, so as to be no longer a burden to the community; or else released by superiors from her office, since she could not properly discharge the duties; or, as a last resource, that she might be restored to health and enabled to resume her charge. Suddenly she became conscious of a feeling as of new strength filling her body, and first putting one foot on the ground and then the other, she rose and began to walk about the choir to try if she were really cured. Then hearing the refectory bell ring and the sisters rise from table, she went to meet them as they walked processionally to the church chanting the Miserere. The novices on seeing her were puzzled to know if it could possibly be their prioress, but when the chantress on leaving the refectory with the elder sisters saw her whom a few minutes before they had left sitting feebly in a chair, now walking erect, dropping the Miserere she loudly intoned the Te Deum. While all were joining in the song of praise at the top of their voices, the neighbours, hearing the unusual commotion, caught up their weapons and ran to protect them, believing that cut-throats had made their way into the convent, but when they heard the whole story told by the prioress from a window they also joined in the thanksgiving.

CHAPTER XXIX

HE RESTORES A DEAD CHILD TO ITS MOTHER

ABOUT this time there dwelt in Prague(21) of Bohemia an honest citizen called Conscius, and his wife Elizabeth. This woman, when nearing her confinement, vowed that if a male child were born she would dedicate him to blessed Jordan, the late Master of the Order of Preachers, declaring it to be impossible for him not to be a saint after hearing such marvellous accounts of his holy life and preaching; but if a female, she would dedicate her to St Elizabeth of Hungary, who had just been canonised.(22) Her time of delivery being come she gave birth to a still-born male child. Full of grief the poor mother began to invoke blessed Jordan, beseeching him piteously to bring back her child to life again. In this way she kept on praying until midnight, bidding the nurses look from time to time whether the child had not come to life. As a last resource they dipped the infant into freezing water, for it was winter, to see if there were any tokens of animation, but all was of no avail. The neighbours did their best to cheer her, but she never left off praying, and in the morning the babe was found to be alive. In return fox this benefit she gave hearty thanks to God and Master Jordan, and as a testimony of the miracle wrought by him on her behalf, she gave his name to her son. When the bell of our church sounded for prime she sent for the brethren that they might come and search into the miracle. Two of them were deputed for the purpose, Timon of Poland, who was a professor in the convent, and Simon the sub-prior, who, finding everything stated to be true, gave their joint testimony to the fact.

CHAPTER XXX

HE HEALS A FRIAR WHOM GOD PUNISHED FOR MURMURING

ONE of the brethren, who, in his own eyes, seemed to be a man of no common ability and station, was ordered by superiors to go with a companion and live in another convent. He took this very sorely to heart, and during the first day's journey did nothing else but grumble unceasingly against the obedience given him. 'What have I ever done,' said lie, 'or how have I deserved to be treated in this way? Why should such a command have been thrown especially on my shoulders? I shall see about this, that I shall'; and so on in the same strain. As he kept on grumbling in his companion's hearing the divine vengeance suddenly overtook him, for he was struck down senseless to the ground. Deprived of speech, his face livid, sight and hearing gone, and unable to stir hand or foot, he lay on the road like a corpse. His tongue swelled so much that his mouth could hardly contain it, and everyone clearly saw lie had been overtaken by a judgement for his sins. At this harrowing sight, and at the thought of the shame which would be sure to fix itself upon the man and the Order, the companion became a prey to grief and dismay, and hardly knew what to do or which way to turn. As he stood reflecting on the mishap, he bethought him of having recourse to blessed Jordan, who had then entered into rest, so he addressed this prayer to him: 'O Master Jordan, so kind and tender a father, who hast so spread and adorned and uplifted our Order, come at once to thy son's aid in this present trial, lest thy brethren be put to shame through this brother's fault. O Lord God, by Master Jordan's merits -- and he was thy most faithful servant -- help us out of this present trouble.' Then turning to his companion he shouted in his ear: 'Brother, bethink thee how this disaster has befallen thee on account of thy murmuring to-day, but now vow heartily to God and blessed Jordan that if delivered from this mishap thou wilt refrain from murmuring for the future, and readily fulfil the obedience given thee.' The brother returned somewhat to consciousness, and bowed his head slightly in token of assent, though still remaining dumb. Wonderful indeed had been God's chastisement, but more wonderful even was his forbearance, for directly the one invoked blessed Jordan, the other who lay smitten was cured on making this resolution in his heart. After this he very meekly and gladly fulfilled his obedience, nor did he ever again relapse into the same fault. When afterwards living in different houses, both wrote an account of it to Brother Humbert, who was Master General at the time.

CHAPTER XXXI

HIS PRUDENT AND WITTY REPLIES

A LAYMAN once put this question to him: 'Master, is the Our Father worth as much in the mouths of simple folk like myself, who do not know its full meaning, as in the mouths of learned clerks who understand all that they are saying?' To this he answered: 'Of a surety it is; just as a precious stone is equally valuable in the hands of one who does not know its full worth as it would be even if he did.'

While conversing in friendly guise with the Emperor Frederick II,(23) he dared thus gently to chide him: 'Sire,' quoth he, 'I wonder much that thou hast never enquired of me the news from the divers and sundry places through which I have passed in visiting the houses of my Order.' 'What need have I of news,' cried the monarch, 'seeing I have trusty spies in every province and court, and thus am fully informed of all that takes place all the world over?' . 'Peradventure that is true,' answered Master Jordan, 'yet know that our Lord Jesus Christ, though being God he knew everything, yet asked his apostles: " Whom do men say that the Son of man is?" Thou, sire, art only a man, and knowest not much that is bruited abroad concerning thee and thy doings, which it would do thee no harm to hear. For men even say that thou dost oppress the Church and despise her laws, yea, that thou dost consult with soothsayers and favour Jews and Saracens, paying no heed the while to trusty advisers. The talk moreover runs that thou dost not respect Christ's Vicar, St Peter's successor and thy liege lord, and of a surety all this but ill becomes thy majesty.' This was his fashion of paying court, and thus did he prevail on the Emperor in divers ways to mend his manners.

Being once asked to state what rule he professed, he rejoined: 'Nothing beyond the rule of the Friars Preachers, which is to live holily, to learn with docility, and to teach ; three things which David prayed for when he said in the psalms: " Teach me goodness and discipline and knowledge " ' (Ps. cxviii, 66).

A country fellow is reported to have bluffly accosted him after this fashion: 'Tell us, Master, how comes it that we working folk often remark amongst ourselves that since you Preaching and Minorite Friars came among us the land hasn't been blessed nor prospered as of yore?' 'If I liked I might dispute your statement altogether,' said the Master, ' and I could very soon convince you of the contrary; however, granting that it is so, I will show you the justice of your hardships. Since our arrival we have held up to the world's eye many of its evil doings of which it was heretofore ignorant, and which, since still men will not forsake them, have now become more heinous, for sin which is knowingly committed becomes more grievous. So you see it is from men's graver sins that the Lord has let the land become barren, according to that saying of the prophet, "A fruitful land he has turned into a wilderness because of the wickedness of the inhabitants thereof "; this is why God has sent you bad times and severe weather. More than this, I now warn you that if you do not change your ways, since you know your duty in good and evil, greater evils still will come upon you, as he who lieth not said in the gospel, "The servant who knew his master's will and did it not shall be beaten with many stripes." '

When Brother John of Vicenza was preaching with great success in Bologna, stirring up the people and drawing nearly the whole of Lombardy after him by his eloquence and miracles, some deputies -- chiefly doctors and men of letters -- came from Bologna to Master Jordan as he was sitting in the General Chapter,(24) and asked him on behalf of the entire State not to remove Brother John from their city. One of the chief reasons they alleged was this, that he had sown the word of God with great profit in their city, and the expected results might never be realised if he were taken away. The Master praised their goodwill and devotion towards his brethren, and then gave them this weighty reply: 'Good sirs, the reasons you allege in favour of Brother John's stay among you, on the grounds of having sown the word successfully, which might never bear fruit if he were removed, move me not in the least. When the ploughman has scattered his seed all over the field he does not usually bring his bed and lie there until he sees the blades shoot up and ripen: on the contrary, he goes his way and casts his seed over another field, after commending the first to God's providence. In the same way Brother John must go elsewhere with profit to sow God's word, as it is written of our Saviour: "I must needs go and preach the word of God to other cities."

'However, out of the love we bear your city we shall take counsel with our diffinitors touching your request, and by God's help do what we can to satisfy you.'

While he was staying in a Cistercian abbey, some of the monks gathering around him asked: 'Master, how will your Order continue, since you have no fixed revenues, but are dependent upon alms? Although just at present the world smiles upon you, yet it is written in the gospel that "the charity of many shall grow cold," and then when you get no further aid, you must of necessity come to an end.'

At this the Master, with his usual playfulness, rejoined: ' By zoo means, brethren, but rather the contrary will happen, for your Order will certainly come to an end first. Look at the gospels, and you will find these words were written of the time when "iniquity shall be rife, and fierce persecutions arise." Then you will find to your cost that these tyrants will strip you of your temporal possessions, and so, from not being accustomed to going about from place to place in quest of alms, you will perforce cease altogether. Our brethern will be scattered likewise, but only to reap still more abundant fruit, like to the apostles of old when separated by persecution; nor will they fly terror-stricken, but go from place to place by twos, and find their bread as they have been in the habit of doing. And what is more, I warn you that those who shall despoil you will readily bestow their illgotten gains on our brethren, if they will only take them; for we have often had experience of this, that robbers and thieves would gladly endow us with what they had filched from others if we would but accept their gifts.'

Meeting a vagabond upon the road who feigned sickness and poverty, he gave him one of his tunics, which the fellow at once carried straight to a tavern for drink. The brethren, seeing this done, taunted him with his simplicity: 'There now, Master, see how wisely you have bestowed your tunic.' 'I did so,' said he, 'because I believed him to be in want through sickness and poverty, and it seemed at the moment to be a charity to help him; still, I reckon it better to have parted with my tunic than with charity.'

Pope Gregory IX having entrusted the reform of several monasteries to some of our brethren,(25) these, heedless of the proper course of law, deposed the abbots whom they found guilty of misgovernment, whereat the Pope and cardinals were so vexed that they were on the point of quashing their acts. But wishing to appease them, Master Jordan went to the Pope, and spoke as follows: 'Holy father, it often befell me as I turned aside to some Cistercian abbey that I found the highway leading to the abbey gate to be so long and winding, that it was sore and wearisome to me and my companions to be kept thus walking backwards and forwards while the place was at hand all the while and right before our eyes, and on such occasions I not infrequently struck across the meadows and so got quickly to the gate. Supposing now the porter had begun to question me by saying: "by what road did you come here ? " and on my owning that I had trespassed on the meadows, he were then to reply: "You have not come the right way; pack off and come back by the high road, or you shall not enter here at all." Do you not think that would have been hard? Even so, holy father, although our brethren may not have deposed those abbots according to legal formalities, which seemed too lengthy a way of procedure, still, since they were rightly deposed, as you can easily see for yourself by going into the various cases, may it please you, then, to confirm what has been done, no matter how the result has been achieved.'

On being asked to give a reason why students in the arts more frequently joined the Order than theologians or canonists, he very ingeniously made this reply: 'You know that country clowns who have only been in the habit of drinking water become more quickly drunken with good wine than noblemen or gentlemen who from habit are but little moved by the best wine. Even so also students in the arts are refreshed only with the water of Aristotle and the philosophers, whereas in the Sunday or holiday sermon the preacher gives them a deep draught of Christ's words, and when thus filled with the new wine of the Holy Ghost they are easily moved by it, and readily give themselves and all they have to God. On the other hand, theologians being used to read the Word of God are not in like manner carried away by it; just as the slothful sacristan from much passing before the altar becomes careless in his genuflections, and oftentimes hardly notices it, while others are bowing down before it.' '

Once, when in the company of several bishops, he was called upon to explain how it was that. some bishops taken from the Mendicant Orders had not given entire satisfaction. He answered with simple truth thus: 'The fault lies entirely with yourselves. So long as they kept to their Order we were careful to rebuke them as often as they deserved it, but the laxity you complain of has come upon them since they joined your ranks. Furthermore, I can testify that during the many years I have passed in the Order I do not recall a single instance in which his holiness the Pope, or any Legate, or Cathedral Chapter, has ever asked me or any of our Superiors, or any General or Provincial Chapter to find them a good bishop. On the contrary they have picked their own men at will, either because of parentage or relations, or from some other less spiritual motive, and so no blame can rest with us.'

Being unable from sickness to address the brethren at the General Chapter, he was asked to say only a few edifying words, whereupon he gave this short speech: 'My brethren, during this week we often say these words: "They were all filled with the Holy Ghost." You know that a full jar can hold no more, but all that is poured in, after it is once brimful, only flows out again. On this account the blessed apostles were filled with the Holy Ghost, because they had previously been emptied of their own spirit. Moreover we sing in the psalms, " Thou shalt take away their spirit, and they shall fail " (Ps. ciii 29); that is to say-to themselves, that they may advance in thee, " and they shall again return to their own dust." And again we say, "Send forth thy Spirit and they shall be created"; which is as if David had said, "If by thy grace they shall have emptied themselves of their own will, and feelings, and self-love, they shall be filled with thy Holy Spirit." ' At this brief instruction all present were highly edified.

While exhorting his brethren one day to shun all idle talk, he drew their attention to this homely example. ' Dearest brothers, you see that no matter how high the psalm is pitched in the choir, the voices gradually and almost imperceptibly fall again. Even so, as often as we begin to speak of holy things, owing to the frailty of our nature, we come down again by degrees to idle talk. But the good religious, when he detects this failing, should do like the cantor in the choir who raises the tone at the proper places. When the fervent religious finds that idle words are creeping into his conversation, he ought to bring in appropriately some story or spiritual maxim, and so ward off in time what might prove hurtful. In the same way when we see that through the weakness of the flesh we are gradually slipping down, not merely in speech, but in our common fervour, we ought mutually to uplift one another.'

A Saxon noble stole a cow belonging to Master Jordan's mother, and not long after this the nobleman's son was admitted by the Master into the Order. But when the friends and retainers came to complain of this, and chided him sharply for having taken away their master's son, he made them this pleasant reply: 'You know of the good old custom in Saxony, that when any wrong has been done to a woman no one deems it unfair for her son to avenge the injury she has sustained.' To this they all nodded their assent. 'Well,' said he, 'since your master injured my mother by robbing her of her cow, what wrong have I done him, think you, in walking off with his calf?'

When he was beyond the seas, before he had quite mastered the French language some Knights Templars from France asked him to give them a sermon, and this is the simple way in which he got over the difficulty. Wishing them to understand from the very outset that he knew but little French, and trusting, by means of an occasional word in that tongue, they might gather the meaning of along sentence. in German, he stood with his back to a wall of about his own height, and began-'Brethren, supposing an ass were standing on the other side of this wall, and were simply to raise his head high enough for you to see one of his big ears, we should all conclude rightly that a whole ass was there, for so we would take in the whole by means of a part. And so, too, it often comes to pass that a whole phrase is gathered from one short word slipped into the middle of a long German sentence.'

When on his way home to his convent with a fresh batch of novices, as they were all saying compline together, one of them fell to laughing, and the rest catching on joined in right heartily. Upon this one of the blessed Master's companions made a sign for them to be quiet, which only set them off laughing more than ever. When the blessing had been given at the end of compline, the Master turning to this friar rebuked him sharply: 'Brother, who made you their master? What right have you to take them to task?' Then addressing the novices very gently, he said, 'Laugh to your hearts' content, my dearest children, and don't stop on that man's account. You have my full leave, and it is only right that you should laugh after breaking from the devil's thraldom, and bursting the shackles in which he held you fast these many years past. Laugh on, then, and be as merry as you please, my darling sons.' They were all much relieved on hearing him say so, and never again indulged in a hearty laugh without a good reason.

In one of his sermons in Paris, as he was denouncing the folly of those who continue living in mortal sin, it occurred to him that in the holy Scriptures sin is called the gate of death. Presently he cried aloud: 'If any one of you were to come day after day to our convent, and always met the same scholar sitting in the porch, to-day, to-morrow, and for many days together, would it not strike you that he was evidently bent on joining our Order? Very well, then, think you not that those who tarry at hell's gates will some fine day or other find themselves inside.'

Here are a few of his homely sayings to his brethren: 'Just as the mason in repairing a shattered wall takes out some of the stones which were hidden away, and after refacing them puts them back in some prominent place, so ought a prudent superior to do in sending out his subjects. At one time he should force some to become more active who want to remain in the background, and check others who are too eager in coming to the fore.'

And again: 'If I had paid as much heed to any branch of learning as I have done to that saying of the apostle, "I am become all things to all men," I should long since have proved a master in that faculty. It has always been my aim to adapt myself to the ways of others, and not to differ from them, as for instance, suiting myself at one time to a soldier, at another to a religious, now to a cleric, and again to the tempted.'

In his zeal for reclaiming an apostate he first consulted his brethren, but there was one who would not give his consent. Then the holy Master answered: 'What if this man has been guilty of many crimes, he will in all probability commit as many more except he be reclaimed.' Still the brother would not yield, upon which the Master said impressively 'Ah, brother, if you had shed but one drop of your blood for this poor man, as Christ has given the whole of his, you would look on the affair very differently.' At this truly touching appeal the other fell on his knees to beg pardon, and readily gave his consent.

One of his brethren being full of scruples at the thought of the many benefactions he shared in, and for which it seemed to him impossible to make fitting return only by prayers, the venerable father solved his difficulty in this simple manner. 'Since spiritual things are priceless when compared with earthly ones, it stands to sense that they infinitely surpass them beyond all reckoning. Know then for a certainty that you have fully discharged your obligations in return for all the alms you have received, or shall ever receive, if you but say one Our Father devoutly.'

Every now and then he used to preach again some old sermon, and when people found fault with it, he would gaily retort: 'Suppose, now, one of you had gathered pleasant herbs and had made of them a right tasty drink, think you he would do wisely to throw them away at once and begin without delay to gather more?'

One of the brothers on being proclaimed in chapter for having shaken hands with a woman, excused himself by saying that she was a person of fair fame. Thereupon Master Jordan, who was presiding, made this curt reply: 'Rain is good, and earth is good, yet mingled they form mud. In similar fashion, though the hands of men and women are both good, yet evil may arise in thought and affection if they are brought together.'

Another religious asked him whether it was more profitable to occupy himself continually in prayer, or in studying the holy Scriptures. This was his last rejoinder: 'Which do you deem to be the better of the two, to be always eating, or always drinking? To my mind they are best taken in turn, and so is it with regard to prayer and study.' The other then asked him to point out the best means for praying well. 'Good brother,' said the blessed Master, 'those means are the best which prompt us to readiest compunction, so use them without stint, for what stirs your affections most will most benefit your prayer.'

NOTES

1 In 1218 and 1219 (cf. Berthier, Opera B. Jordani, Friburg, 1891).

2 Jordan was received to the Order on February 12, 1220. He tells the story himself (Berthier, p. 20).

3 Founded 1223.

4 Founded 1230

5 Died 1250 in repute of sanctity (Koch, Dos Dominikanerkloster zu Frankfort, 1892, p. 129).

6 Conrad of St Gallen was prior of Basle (cf. Sutter, p. 531) between 1233 and 1255.

7 St Boniface, a Cistercian 1231-9, resigned, died in 1260.

8 As prior signs several charters (cf. Finke, Dominikanerbriefe, p. 60).

9 He preached in Padua 1229 and 1237 (cf. Berthier, pp. 76, 77).

10 Perhaps the great preacher of that name (Theiner, Anal. Eccl., p. 446, No. 33).

11 Bishop Esser (Historisches jahrbuch. v, p. 89) gives other evidence on this prayer.

12 Denifle, Archiv, ii, p. 230.

13 Founded in 1224.

14 Gerard de Rougement, 1221-5 (Gams i, p. 514).

15 He preached in Naples on his way to the Holy Land, 1236 (Anal., i, p.117).

16 For Jordan's own account, agreeing with this sometimes word for word, cf. Berthier, p. 35.

17 Quetif, i, p. 105.

18 Convent founded 1229.

19 Stephen of Salhanac (1250-9, prior).

20 Cf. Acta SS., Boll., 23 Junii. She died June 16, 1246.

21 Founded in 1222.

22 Canonised by Gregory IX, 1235.

23 1211-50.

24 Held 1223. For John of Vicenza cf. Bull. Ord., pp. 48-175 passim.

25 By Bull, September 4, 1227, to Friars Joachim of St Mary and Jordan, priors, and Friar Gandolf (Bull. Ord., i, p. 23).

SOURCE : http://www.willingshepherds.org/Dominican%20Saint%20February.html#Jprdan

Alexander van Papenhoven (1668–1759), Saint Jordan, between 1734 and 1747, height: 190, St. Paul's Church

Beato Giordano di Sassonia Sacerdote domenicano

13 febbraio

Westfalia, 1175/1185 - Attalia, 13 febbraio 1237

Il beato Giordano di Sassonia, successore di san Domenico come maestro generale dell'Ordine dei predicatori, ci aiuta a riflettere sull'importanza di portare tra gli uomini la Parola di Dio: essa, infatti, non solo apre il cuore ma plasma la storia. Lo dimostra la vitalità dell'opera di Giordano, che attraversò l'Europa nel segno del carisma domenicano, alimentando le radici culturali e religiose dell'intero continente. Nato attorno al 1175 in Westfalia, si recò a Parigi per gli studi; qui nel 1219 incontrò san Domenico, dal quale rimase affascinato, decidendo di condividerne il carisma: vestì l'abito domenicano nel 1220 e due anni dopo venne eletto maestro generale, primo successore dello stesso Domenico. Resse l'Ordine fino alla morte, avvenuta nel 1237 nel ritorno dalla Terra Santa: durante il suo ministero aveva visto decuplicarsi la famiglia dei domenicani.

Martirologio Romano: Vicino a Tolemaide, oggi Akko in Palestina, transito del beato Giordano di Sassonia, sacerdote dell’Ordine dei Predicatori, che, successore di san Domenico e suo imitatore, propagò con grandissimo impegno l’Ordine e morì in un naufragio.

Nato intorno al 1175 (Aron) o verso il 1185 (Scheeben) a Burgherg presso Dassel (Westfalia), probabilmente da contadini, per le sue eccellenti doti si recò ancor giovane allo Studio parigino. Nel 1218 o prima era magister artium. Nell'estate 1219 incontrò s. Domenico, di passaggio per Parigi, si confessò da lui e fu da lui esortato a ricevere il diaconato. Dopo qualche mese Giordano decise di farsi domenicano con il suo amico Enrico di Colonia. Già diacono e baccelliere in teologia, chiese l'abito domenicano il 12 febbraio 1220. Qualche mese piú tardi fu scelto quale delegato principale, dopo Matteo di Francia, del convento di Parigi, per assistere al primo capitolo generale dell'Ordine, -da celebrarsi nel maggio 1220 a Bologna.

Rientrato a Parigi riprese l'insegnamento e il ministero. Nel capitolo generale di Bologna del giugno 1221 fu nominato quantunque assente, pro vinciale della Lombardia, la piú rigogliosa provincia del giovane Ordine dei Predicatori. Questo ufficio affidato a Giordano è il piú eloquente riconoscimento delle sue qualità personali e religiose. Da Parigi si mise in viaggio, via Besancon e Losanna, per giungere in Lombardia ove arrivò, come sembra, dopo la morte di s. Domenico, avvenuta il 6 agosto 1221. Giordano risiedeva a Bologna, predicava e vigilava su conventi e frati. Lo spiacevole episodio dell'ossessione di un certo fra Bernardo, a Bologna, mosse Giordano ad introdurre il canto della Salve Regina dopo la Compieta; l'episodio risale all'anno 1221 e diede inizio a questa usanza liturgica quotidiana presso i Domenicani.

Nel capitolo tenutosi a Parigi per l'elezione del secondo maestro generale dell'Ordine ed al quale sembra sia stato presente, Giordano fu eletto il 23 maggio 1222.

Nel giugno 1223 installò nel monastero di S. Agnese a Bologna Diana d'Andalò e le sue compagne e le vestí dell'abito domenicano.

La rete dei viaggi del beato si estese anche oltre; luoghi dei capitoli generali celebrati sotto di lui, ora a Bologna ora a Parigi, per visite a varie province. Cosí Giordano presiedette il primo capitolo della provincia di Germania a Magdeburgo nel sett. del 1227; fu presente alla morte di Enrico di Colonia nell'ottobre 1229; nel gennaio 1230 si trovava a Oxford e forse nel 1232 a Napoli. Nel maggio 1233 eseguí la traslazione delle spoglie del fondatore dell'Ordine a Bologna. Ma non poté intervenire, per infermità, ai successivi capitoli del 1234 e 1235. Diresse però i capitoli generalissimi di Parigi (1228) e di Bologna (1236). Dopo queste assise visitò la provincia di Terra Santa. Tornando in Europa, per il naufragio della nave dinanzi alla costa di Pamphilia, presso Attalia, Giordano con i compagni fra Gerardo e fra Giovanni, trovò la morte il 13 febbraio 1237, morte comunicata dal provinciale di Terra Santa, p. Filippo di Reims, ai penitenzieri della curia papale, fra Godefrido e fra Reginaldo, i quali la diffusero per l'Europa. Le tre salme, recuperate e trasportate nella chiesa domenicana ad Acri, furono ivi seppellite. S. Ludgarda ebbe una visione di Giordano in gloria in mezzo agli Apostoli e ai Profeti.

Di intelligenza viva, volontà nobile, cuore generoso e sempre pronto all'aiuto, Giordano ebbe l'arte perfetta di trattare uomini e affari. Egli plasmò piú di ogni altro, dopo il fondatore, lo spirito e la legislazione dei Predicatori. Inoltre fu propagatore felicissimo del suo Ordine, portando le case da trenta a trecento e il numero dei frati da ca. trecento a quattromila. Simpatia e successo particolari incontrò tra gli universitari, sia maestri, sia scolari. A Parigi, una volta, diede l'abito a sessanta studenti e ad altri ancora a Vercelli, a Padova (Giovanni Buoncambi, Alberto Magno), a Bologna, ecc. Pubblicò le prime costituzioni domenicane; diede impulso al ministero della predicazione in Europa e nelle missioni e all'amministrazione dei sacramenti e tutelò il diritto di sepoltura nelle chiese domenicane. Per ordine di Gregorio IX dovette accettare dal 1231 le nomine di domenicani a inquisitori in Francia, Germania, Lombardia, Toscana, nel regno di Sicilia e in Spagna. Rapporti spirituali e amministrativi lo legarono ai papi, alla regina Bianca di Francia, a vescovi e pastori d'anime, a dotti come Roberto Grosseteste ed i maestri di Parigi e Bologna, nonché ad anime elette come Enrico di Colonia, le beate Diana e compagne domenicane a Bologna, s. Ludgarda cistercense in Aywières, le benedettine di Oeren-Treviri ed altre.

Il beato Giordano fu il primo autore domenicano di notevole importanza. Anteriore al suo ingresso nell'Ordine è il Commentarius in Priscianum minorem e la Postilla super Apocalypsim, di quando era ancora baccelliere di teologia. V. inoltre i Sermones. Con il Li/Dellus Monumenta de principiis Ordinis Praedicatorum, Giordano divenne il primo storiografo di s. Domenico e del suo Ordine. Le epistole dirette a conventi e anime elette, come alla b. Diana d'Andalò e compagne e alle benedettine di Oeren eccellono per stile chiaro ed espressivo senza ricercatezza, per notizie sui viaggi, di carattere amministrativo, religioso, personale e culturale. La dottrina spirituale prende lo spunto dalla salda fede nella vita eterna, attraverso la conformità con Cristo, la prudenza delle mortificazioni, con cenni a Maria, a s. Domenico, alla Chiesa e al papa. L'Oratio ad s. Dominicum, la riafferma.

Dopo la sepoltura nella chiesa d'Acri, Giordano ebbe venerazione anche da parte musulmana. Gerardo di Frachet nelle Vitae fratrum (1259-60), dopo il libro su s. Domenico, consacra un libro intero al "santo e degno di memoria padre nostro frate Jordano". Tommaso da Modena a Treviso (1352 ca.) e Giovanni da Fiesole dipingono la bella figura del b. Giordano, quest'ultimo nella Crocifissione delicapitolo di S. Marco a Firenze, seguiti dagli alberi genealogici dei secoli XV, XVI e XVII, dal, l'affresco di Federico Pacher (m. 1494) a Bolzano e dalle immagini del Klauber, Danzas, Bioller, van Bergen. Grande lode gli dedica il cronista Giovanni Meyer (1466) terminante nella frase: "pater gloriosis coruscat miraculis et multis multa beneficia praestat". Leone XII, il 10 maggio 1826, ne confermò il culto. La festa si celebra nell'Ordine Dominicano il 14 febbraio, nell'Ordine Teutonico il 13 febbraio.

Autore: Angelo Walz

SOURCE : https://www.santiebeati.it/dettaglio/40825

Den salige Jordan av Sachsen (~1195-1237)

Minnedag: 13. februar

Skytshelgen for dominikanske kall

Den salige Jordan av Sachsen (lat: Iordanus de Saxonia, Jordanus Saxo, Jordanus de Alamania, Jordanus Teutonicus; fr: Jourdain) ble født rundt 1195 (ca 1177?) i Burgberg ved Dassel i Weserbergland i Niedersachsen i Tyskland. Han fikk navnet Gordanus eller Giordanus. Navnet Jordan var kommet i bruk etter korstogstiden etter elven i Det hellige Land. Til tross for at det finnes et relativt rikholdig biografiske materiale om ham, nevnes det aldri hvor gammel han var da han døde, selv om han beskrives som «en gammel mann». Dette antyder minst seksti år, noe som betyr at han ikke kan ha vært født senere enn 1177. Helligkåringskongregasjonens Index ac status causarum skriver imidlertid at han ble født rundt 1195. Bollandistene, som baserer seg på ordenens krøniker, skriver at han ble født på slottet «Borcberg» (Borgberge, Borgeberge, Burgberg, Boberge, Borgentreich) ved Paderborn, mens andre foreslår Padberg nær Westfalen.

Vi vet ingen ting om Jordans barndom, bortsett fra at han kom fra en velstående og landeiende adelsfamilie, trolig i slekt med grevene av Dassel (noen sier at han kom fra familien til grevene av Eberstein). Han studerte i Paris, hvor han kan ha levd i relativ velstand i den nasjonale «skolen» med lærere og andre studenter fra Tyskland. Han studerte de tradisjonelle syv «frie kunster», først trivium – grammatikk, retorikk og dialektikk, og deretter quadrivium – aritmetikk, geometri, musikk og astronomi. På et tidspunkt ble han studentforeleser på skolen for teologi. I 1218 ble han Magister artium. Selv om studentene var «klerikere», var det ikke nødvendigvis noen sammenheng mellom akademisk fremgang og stadig høyere vielser. Jordan var fortsatt subdiakon i 1219.

Jordan så de første dominikanske studentene komme til Paris, og han ble imponert over deres askese og apostoliske glød. Han kjente til den hellige Dominikus’ grunnleggelser i Roma og Bologna, som da var det ledende senteret for juridiske studier i Europa. Dominikus tilbrakte flere uker i Paris våren 1219 og hadde da lange samtaler med Jordan. Han anbefalte ham å bli diakonviet, men han gjorde ikke noe forsøk på å overtale ham til å slutte seg til ordenen. Ordensgrunnleggeren satte Jordan til å studere under en av sine første lærde disipler, den salige Reginald av Orléans, tidligere dekan ved kollegiatskirken Saint-Aignan Orléans, som hadde betydelig ære for dominikanernes vekst i Bologna og var prior i klosteret der. Dominikus sendte ham til Paris for å oppmuntre utviklingen der, til tross for protestene fra studentene i Bologna.

Reginald skulle bare leve noen få måneder etter at han ble overført til Paris, men Jordan sluttet seg til dominikanerordenen (Ordo Fratrum Prædicatorum – OP) og avla sine løfter til ham i januar 1220, etter at han var både var diakonviet og fått graden Sacrae Theologiae Baccalaureus (STB). Senere ble han presteviet. Han forteller om en drøm han hadde hvor han så en fontene som tørket opp og ble erstattet av to klare strømmer. Han skriver at han hadde den dumdristighet å tolke dette som Reginalds død og det at han selv og hans livslange venn og medstudent, Henrik av Marbourg, sluttet seg til ordenen og ble ikledd drakten på askeonsdag den 12. februar 1220 i klosteret Saint-Jacques i Paris.

Jordan fikk raskt betydelig anseelse blant sine medbrødre, og bare to måneder etter at han var ikledd drakten og mens han fortsatt var novise, ble han valgt som en av fire «definitorer» fra Paris som ble sendt som delegater til ordenens første generalkapittel (Capitula generalissima) i Bologna pinsen 1220. Dominikus hadde sammenkalt kapittelet for å utarbeide ordenens konstitusjoner. Jordan reiste til Bologna via Provençe og Genova. Ordenens konstitusjoner ble skissert – de skulle få sin endelige utforming under den hellige Raimund av Peñafort, kirkerettseksperten som var generalmagister fra 1238 til 1240. Jordan ble sendt tilbake til Paris for å holde forelesninger om Lukasevangeliet i det akademiske år fra 14. september 1220 til 29. juni 1221, men antallet rekrutter som sluttet seg til ordenen fra de allmenne fakultetene, indikerer at hans aktiviteter strakte seg ut over det teologiske fakultetet.

På dominikanernes andre generalkapittel, som ble holdt i Bologna i slutten av mai 1221, ble ordenen delt opp i provinser, og Jordan ble i sitt fravær valgt til ordenens provinsial i Lombardia i Nord-Italia (han var ikke en av kapittelfedrene). Lombardia var på den tiden ordenens største provins, som hadde ti hus og omfattet universitetet i Bologna. Snart etter avslutningen av det akademiske år forlot han Paris til fots i retning Bologna, sammen med en av sine nyeste og mest fremtredende rekrutter til ordenen, Everard (Eberhard) av Langres. De fulgte de gamle romerske veiene gjennom Burgund og over Alpene, og de prekte på veien. Men Everard ble syk og døde i Lausanne, praktisk talt samtidig med at Dominikus døde i Bologna den 6. august 1221, så Jordan fortsatte alene til Bologna.

Han skulle senere beskrive Bologna som «en svært spesiell by og mitt hjertes kjæreste arv». I middelalderen betydde jus både sivil- og kirkerett, og på 1100-tallet hadde Gratian gjort benediktinerklosteret San Felice i Bologna til det fremste senteret for undervisning i kirkerett i Europa. Det var ingen skole for teologi der før midt på 1300-tallet. Jusstudenter kom fra fjern og nær, og fakultetet var delt i tretten «nasjoner». Dominikanerne etablerte seg nær jusskolene, i San Nicolò di Vigne («St Nikolas av Vinmarkene») i byens høyeste strøk. Huset tiltrakk seg snart studenter av fremste kaliber; noen av dem skulle bli helgener. Imidlertid ble noen ledet inn i merkelig personlig begeistring, kanskje på grunn av ordenens raske suksess, og Jordan måtte utøve klokt lederskap for å gjenopprette orden.

Deler av den medisinen han brukte, var gjennom liturgien. Han innførte syngingen av Salve Regina i en lysprosesjon ved slutten av kompletoriet, noe som hadde en roende effekt. Skikken ble fulgt i de andre husene i Lombardia, og etter generalkapitlet i 1228 ble den spredt til alle dominikanerklostrene. Senere ble den brakt av Jordans etterfølger Raimund av Peñafort til kirkene i Roma. Suksessen til San Nicolò gjorde det nødvendig med ekspansjon, og Jordan startet en serie av byggearbeider som var fullført i 1233.

Dominikus hadde bestemt seg for å etablere et kvinnekloster i Bologna, men hans død gjorde at Jordan ble ansvarlig for prosjektet, som hadde måttet tåle en rekke tilbakeslag. Dette brakte ham i kontakt med den salige Diana d’Andalò, som da trolig var rundt tyve år gammel, en livlig datter i en adelig familie i byen. Hun ble omvendt fra sitt verdslige liv av Reginald, og hun ble oppmuntret av Dominikus selv til å bli ordenssøster og gjøre kvinneklosteret i Bologna til sitt livsverk etter modell av klostrene i Prouille og San Sisto. Hennes far var først motstander av prosjektet, men han ble overtalt av Dominikus og ga til slutt en donasjon til dominikanerne, noe som gjorde dem i stand til å kjøpe et passende stykke land.

Den første beskjedne grunnleggelsen, kalt Sant’Agnese, ble foretatt av Diana og fire andre søstre, som i likhet med henne hadde forholdt seg avventende som ordenssøstre i et nærliggende kloster. Jordan hadde tilsyn med prosjektet og ble Dianas åndelige veileder. Han skrev til henne regelmessig, og brevene ble hengivent kopiert av søstrene i Sant’Agnese, noe som har ført til at rundt femti av dem er bevart. Disse brevene har gitt oss et uvanlig detaljert innsyn i hans personlighet. Dessverre er Dianas brev til ham gått tapt. Forholdet mellom dem utviklet seg til et dypt åndelig vennskap som minnet om det mellom de hellige Frans og Klara av Assisi, og foregrep det mellom de hellige Frans av Sales og Johanna Fransiska av Chantal. Hans overordnede tema var: «Gud er god mot dem som søker ham».

På dominikanerordenens tredje generalkapittel i Paris i 1222 ble Jordan enstemmig valgt til Dominikus’ etterfølger som ordenens generalmagister (Magister Ordinis), et embete han skulle ha i femten år. Hans valg skjedde bare to år og noen måneder etter at han ble ikledd drakten. I følge den logikken som ble forklart innledningsvis, må han nå ha vært over førti år gammel, og spørsmålene reiser seg om hva han hadde gjort i de mellomliggende årene og hvorfor han steg så raskt i gradene i ordenen. Noen historikere har hevdet at han var den Jordanus Nemorarius, eller Jordan de Nemore, som skrev strålende matematiske avhandlinger som skulle stå seg i 300 år og bli prist og brukt av Leonardo da Vinci. Identifikasjonen diskuteres fortsatt, men begge de mulige fødestedene hans var i skogsregioner, så tilnavnet Nemorarius, «av skogene», er ganske sannsynlig. Straks han ble dominikaner og forlot matematikken ville det vært nødvendig med et navn som var lettere å identifisere, og «av Sachsen» var det enkleste.

Rundt åtti år etter Jordans død hevdet den engelske dominikanske kronikøren Nicolas Trivet tidlig på 1300-tallet at Jordan også var en berømt matematiker som senere hadde begynt å studere teologi. Han skulle være forfatteren av to svært nyttige bøker, De Ponderibus og Lineis Datis. Selv om identifikasjonen ikke er sikker, etterlates vi uten den med en periode på 10-15 år uten opplysninger, noe som virker usannsynlig, fulgt av en relativt obskur persons plutselige opphøyelse til ordenes leder i løpet av to år. Hvis han var en berømt rekrutt, er denne lynkarrieren mye mer forståelig. Det store antall universitetsstudenter han trakk til ordenen, tyder også på akademisk berømmelse.

Som generalmagister var et av hans første store prosjekter å etablere et dominikanerkloster i Padova, en annen stor universitetsby, hvor misfornøyde lærere ofte dro sin vei og tok studentene med seg. Klosteret ble etablert i 1223. I Paris vokste antallet studenter fort, fra tretti i 1219 til 120 i 1223, og dette krevde utvidelser i Saint-Jacques. Dette ble gjennomført, men alt for raskt og slurvete, så den nye bygningen falt sammen.

Etter hvert sikret de seg en bygning der hvor den nåværende Boulevard Saint-Michel går, og det ved hjelp av en donasjon fra dronningen, den hellige Blanka av Castilla (1188-1252), som også skulle overtale sin mann, kong Ludvig VIII (1223-26) til å dra i korstog mot katarene. Hun bidro i tillegg til gjenoppbyggingen av katedralen i Chartres etter at den gamle var ødelagt i brann. Senere ga hun et nytt hus til dominikanerne i byen, som hadde et universitet der misfornøyde lærere fra Paris hadde en tendens til å flytte. Biskopene og kannikene motsatte seg en grunnleggelse utenfor deres kontroll, men ble dempet av en kategorisk bulle fra pave Gregor IX (1227-41), som gjorde dominikanerne i stand til å grunnlegge et kloster, en kirke og en skole der.

Jordan var tilbake i Bologna for å delta på generalkapitlet som ble holdt i juni 1223 og kunne se Diana d'Andalò og de fire andre søstrene installert i det som ble begynnelsen til klosteret Sant’Agnese. De avla sine høytidelige løfter på festen for de hellige Peter og Paulus. Fra Bologna reiste han til Ravenna og derfra med båt til Venezia for å overvåke grunnleggelsen av et nytt kloster der. Han returnerte via Padova, hvor han tilbrakte noen uker med å preke for å vinne nye rekrutter ved universitetet, riktignok uten særlig suksess i begynnelsen. Men de ble oppglødd av hans prekener, og innen slutten av august hadde han 33 nye rekrutter. Han tilkalte bror Ventura fra Bologna for å overvåke grunnleggelsen av et kloster der. Hans neste oppdrag var å dra til Brescia for å overvære den høytidelige translasjonen av relikviene til byens skytshelgener. Der ble han syk av «sumpfeber», trolig malaria, som skulle vende tilbake resten av hans liv.

I stedet for å vende tilbake til Bologna først, slik han hadde planlagt, måtte han reise til Paris via Milano og Besançon, hvor biskopen, Gerard de Rougemont, hadde etablert et dominikanerkloster. Der fikk Jordan et nytt feberanfall og måtte gå med på å tilbringe en periode som rekonvalesent i betydelig komfort i bispepalasset. I mellomtiden vokste klosteret Sant’Agnese i antall og hadde tilknyttet «utenforstående venner», og dette var starten på tredjeordenen (dominikanertertiarer). Han skrev til Diana at nonner fra Prouille snart ville bli sendt for å gi dem veiledning og støtte, men senere endret han mening om overføringen. I Paris, hvor han fikk i oppdrag å holde prekenserien i advent, gikk førti nye noviser inn i ordenen, inkludert Hugo av St. Cher og den salige Humbert av Romans, som skulle bli den femte ordensgeneralen (1245-63). Hugo ble til slutt kardinal og skrev den første fullstendige kommentaren til Bibelen.

Året etter reiste Jordan videre til Lille, Brussel og Trier. Han ble kjent med og hengiven til den hellige mystikeren Lutgardis av Tongeren. Han ble hennes åndelige veileder og startet på en ny lang korrespondanse. Hans rundreise fortsatte sørover gjennom Provençe og endelig tilbake til Bologna våren 1225. Pave Honorius III (1216-27) sendte til slutt noen nonner fra San Sisto i Roma til Sant’Agnese. Etter generalkapitlet i 1225 reiste Jordan til Tyskland. På veien skrev han til Diana for å trøste henne etter at hennes bror Brancaleone døde, han var borgermester i Genova.

Sent i september kom Jordan til Magdeburg etter å ha krysset Alpene gjennom Brennerpasset til tross for et nytt feberanfall, som holdt ham i Verona en tid. Magdeburg hadde et blomstrende dominikanerkloster, grunnlagt året før sammen med Trier og Strasbourg, mens det i Köln var grunnlagt i 1221. Hans elskede ledsager Henrik av Köln døde i hans armer i Magdeburg i oktober. Dianas søster Otha var også død, og han skrev for å trøste henne igjen. Før jul var han tilbake i Paris og fikk gode nyheter om enda 21 rekrutter til ordenen, alle fra universitetskretser.

Jordan fortsatte å reise utrettelig hele det neste året, besøkte Tyskland og Venezia, åpnet nye klostre, gjennomsøkte universitetene for å finne passende lærere til å undervise novisene i de nye klostrene, sendte egnede unge kvinner til Sant’Agnese med instruksjoner om at de skulle ha ledsagere som kunne snakke deres morsmål. Men spenninger og frafall viste seg i Sant’Agnese, og for å få disse under kontroll, fikk Jordan ordnet det slik at en bulle ble adressert til ham av pave Honorius III (1216-27) som beordret ham til å bringe klosteret under direkte dominikansk autoritet.

Vinteren og våren 1226-27 reiste Jordan rundt i Italia og skaffet rekrutter. Han var i Roma i slutten av 1226, og der mistet han nesten livet. En tiggermunk som ble betraktet som gal, var blitt bundet, men Jordan bedømte ham rolig nok til å bli løslatt. Men mens Jordan tok sin siesta, skar munken ham i halsen med en barberkniv. Heldigvis var såret ikke dypt, og innen få dager prekte Jordan igjen som vanlig. Fra Roma sendte han Diana pavens stadfestelse av regelen for Sant’Agnese. Dette gledet Diana så stort at hun erklærte seg ivrig etter å dø, men Jordan bønnfalt henne om å være tålmodig.

I mars 1227 døde pave Honorius III og ble etterfulgt av kardinal Ugolino, som hadde vært en nær venn av Dominikus og viste seg å bli ordenens store velynder og beskytter. Han tok det lovende reformnavnet Gregor IX (1227-41). Han så dominikanerne snarere enn de hovedsakelig lite lærde fransiskanerne som sitt hovedvåpen i å bekjempe kjetteri og etablere fred og sann lære over alt. Han hadde studert i Paris og trolig også i Bologna, og åndelig sto han Jordan svært nær. Som pavelig legat i Lombardia hadde han overvåket og beskyttet den raske veksten i ordenen der. Den 29. mars 1227 ga han i en bulle dominikanerne rett til å preke overalt, uavhengig av biskoppelig jurisdiksjon (den bullen som tidligere nevnt som biskopen av Chartres motsatte seg).

Jordan reiste til Roma for å motta dette privilegiet, og der diskuterte han med paven dagsordenen for det viktige generalkapitlet i 1228, som skulle holdes i Paris. Dette sørget for ordenens ekspansjon ved å etablere fire nye misjonsprovinser: i Det hellige Land, Hellas, Dacia (det nordlige Sentral-Europa) og Polen. Den i Det hellige Land samsvarte med Gregors opprop til et nytt korstog, som han kom med bare fire dager etter at han var valgt. Nærværet av tiggermunker der skulle sikre en sikker støtte til, og til en viss grad kontroll over, korsfarerne. Det hadde allerede vært spredte grunnleggelser i de andre nye provinsene, men nå skulle deres nærvær sikres og bli mer effektivt.

Midt blant all ekspansjon og sine egne reiser var Jordans viktigste anliggende studiehusene. Dominikanernes undervisning var offentlig og med det mål å utdanne hele presteskapet, ikke bare sine egne medlemmer. Et dominikanerkloster i et bispedømme var i praksis en skole i teologi, og av den grunn ble de vanligvis ønsket velkommen av biskopene, til tross for sin uavhengighet. I september 1228 fikk dominikanerne tildelt en professorstol i teologi ved universitetet i Paris. Den første innehaveren var Roland av Cremona, forfatteren av periodens viktigste Summa.

Den utrettelige Jordan var tilbake i Milano for å preke foran fasten i 1229, og han fortsatte til Bologna for å holde fasteprekenene der, og han ble i byen for det årets generalkapittel. Det var nye problemer ved Sant’Agnese, åpenbart på grunn av hvor lett de «utenforstående vennene» fikk anledning til å bli opptatt og avlegge løftene – disse «vennene» kan ha inkludert noen temmelig overfladisk botferdige prostituerte. Men Jordan ser ut til å ha glattet over disse motsetningene uten å gripe til noen av de harde midlene som noen av hans ledsagere gikk inn for.

Jordan dro ut på nye reiser i Italia og Tyskland, og stadig flere noviser sluttet seg til fra universitetskirker. Jordan fikk tilnavnet «Skolenes sirene» for sin evne til å trekke akademikere til ordenen. Noen gjorde forgjeves hva de kunne for å slippe, slik som Walter av Strasbourg, en stor «fangst», selv beskriver. Det ble sagt at menn ba om styrke til å motstå Jordans glødende veltalenhet, og mødre gjemte sine sønner når mester Jordan kom til byen. Studenter og lærere advarte hverandre mot den fatale magnetismen i hans prekener. Hans prekener drev unge menn motstandsløst til det idealet som han selv hadde viet sitt liv. Hans prekener blant professorene og studentene ved universitetene i Paris, Oxford, Bologna, Vercelli og Montpellier utløste mange ordenskall, og også den senere pave Innocent V ble opptatt i ordenen av ham. Under hans ledelse bredte ordenen seg raskt over hele Tyskland og helt til Danmark. Rundt 250 klostergrunnleggelser går tilbake til ham, og han ikledde personlig rundt tusen menn.

Han ble betraktet som en trussel av professorene ved de universitetene hvor han rekrutterte noviser, for han tømte klasserommene for deres mest talentfulle studenter og stjal deres beste professorer. Unge menn i hundrevis strømmet til ordenen for å bli opptatt. Noen var bare barn, mens noen var berømte advokater og lærere, og noen var de rike unge bærerne av de mest berømte navn i kristenheten. I Jordans seksten år med forkynnelse skal han ha trukket mer enn tusen noviser til ordenen, blant dem var to fremtidige paver, to hellige – det var en av hans prekener som gjorde den hellige Albert den Store interessert i dominikanerordenen – mange salige og utallige intellektuelle begavelser.

I 1229 var Jordan i Genova, og derfra reiste han til Montpellier på vei til den formelle åpningen av universitetet i Toulouse, en av de viktigste fruktene av den (i det minste) politiske freden i Languedoc. Pave Gregor IX hadde gitt dominikanerne i oppgave å undervise i historie der, og Jordan hadde sørget for at Roland av Cremona ble flyttet fra Paris for å overta den første professorstolen. Ronald snakket langue d'oc og var bemerkelsesverdig krigersk i sine argumenter med heretikere og andre opponenter. Jordan valgte ham med overlegg som et bidrag til det fortsatte korstoget mot enhver gjenoppblomstring av katarenes lære.

I karnevalet i Paris før fasten i 1229 brøt det ut opptøyer og slåssing mellom byen og universitetet, det som på engelsk kalles «town and gown» [by og kappe]. Denne striden ble endemisk, og de neste to årene var det en betydelig utflytting av lærere og studenter til roligere provinsuniversiteter og til så fjerne læresteder som Oxford. Roen ble ikke gjenskapt før etter to år, og i 1230 reiste Jordan for å holde fasteprekener i Oxford. Han kom til England i januar, men hans ry hadde løpt foran ham, Etter å ha foretatt noen besøk i London, fortsatte han til Oxford. Hans opphold der er dokumentert i et brev til ham fra Robert Grosseteste, som da var biskop av Lincoln, skrevet i 1235. Hans besøk resulterte i åpningen av klostre i Arundel, Chichester og Salisbury i England, og i Edinburgh, Perth og Ayr i Skottland i løpet av de neste fem år.

Jordan var tilbake i Paris i mai og ble der til september. Han ikledde John av St. Giles drakten som dominikaner – han var engelsk av fødsel og allerede berømt for sin lærdom i klassiske fag og medisin, som han aldri sluttet å praktisere. Han skulle bli innsatt i den andre lærestolen i teologi som ordenen fikk i 1233. Viktige grunnleggelser ble foretatt i Bordeaux og deretter i Napoli, hvor universitetet rivaliserte med Bologna, til tross for motstand fra keiseren, Fredrik II (1212-50).

Jordan holdt fasteprekenene i 1231 i Padova, hvor tretti nye noviser avla løftene. I mai vendte han endelig tilbake til Bologna for generalkapitlet, til stor glede for Diana og de andre nonnene i Sant’Agnese. De klaget imidlertid over at hans besøk ble så kort og uttrykte engstelse for hans helse. Men han satte igjen ut på en prekenreise. Han planla å reise til Tyskland via det nylig åpnede Gotthardpasset, men han fikk feber igjen og ble tvunget til å bli i Milano vinteren over. Selv om han innrømmet at han var utslitt, fant han likevel energi til å megle i den kompliserte striden som pågikk mellom borgerne i Genova og Alessandria (mellom Genova og Milano), noe som innebar en streng fordømmelse av minst en av hans brødre som var innblandet i de ulike intrigene. Han skulle reise til Paris til det generalkapitlet som fant sted i pinsen 1232, men hans sykdom hindret ham.

Etter det er det et hull i vår viten om hans bevegelser, selv om han ser ut til å ha vært i Lausanne om høsten, holdt adventsprekenene i Padova og dro til Reggio før han vendte til Bologna til generalkapitlet året etter. Under dette kapitlet skjedde den høytidelige translasjonen av Dominikus’ relikvier, som Jordan beskrev i et sirkulære til alle klostre og som er bevart. Det synes som om han endelig foretok reisen til Tyskland over Gotthardpasset sommeren 1233. Reisen og de tilliggende mirakler beskrives i Vitae Fratrum, men er ikke datert. Etter å ha tilbrakt en tid i Zürich, besøkte han provinsene i Rhinland i 1234. Han mottok nyheten om Dominikus’ helligkåring i Strasbourg i august. Han tilbrakte vinteren i Paris, hvor 72 nye noviser avla løftene. Den fortsatte tilstrømningen av studenter skulle gi ham stadig økende glede etter hvert som han ble eldre.

Jordans helse begynte nå å svikte, og på et tidspunkt mistet han et øye, noe som førte til det uvennlige oppnavnet «enøye». Han holdt fasteprekenene 1235 i Napoli og var i Paris til «hovedgeneralkapitlet» i 1236. Det bestemte at han skulle foreta en visitasjon av klostrene han hadde etablert i Det hellige Land. Han prekte for Tempelridderne i Jerusalem, noe vi vet fra en anekdote i Vitae Fratrum hvor han ber om unnskyldning for sitt middelmådige fransk. Det var trolig fra Palestina han skrev sitt siste brev til Diana. Hun kan godt ha vært død før brevet kom frem.

På vei hjem fra Palestina ble skipet som han var om bord i, tatt av en storm utenfor kysten av Syria, og det forliste med alle mann den 13. februar 1237. Jordan druknet sammen med to medbrødre. Hans lik ble skylt i land ved Acre i Palestina, i dag Akko i Israel, og han ble gravlagt i dominikanernes klosterkirke der. Men like etter ble byen herjet og plyndret av tyrkerne, og alle spor av Jordans relikvier forsvant for alltid. Jordan har blitt overskygget av Dominikus’ dynamiske skikkelse og til en viss grad av etterfølgeren Raimunds resultater, og selv om han ble hyllet som helgen fra like etter sin død, ble han ikke saligkåret før den 10. mai 1826, da hans kult ble stadfestet av pave Leo XII (1823-29). Han har aldri blitt helligkåret. Han regnes som den eneste betydelige katolske salige fra Niedersachsen.

Hans minnedag i den nyeste utgaven av Martyrologium Romanum (2004) er dødsdagen 13. februar:

Prope Ptolemáidem in Palæstína, tránsitus beáti Iordáni de Saxónia, presbýteri ex Ordine Prædicatórum, qui sancti Domínici succéssor et imitátor, summo stúdio Ordinem dilatávit et in naufrágio óbiit.

I nærheten av Ptolemaios i Palestina [nå Akko i Israel], transitt av den salige Jordan av Sachsen, prest i prekenbrødrenes orden, som etterfulgte den hellige Dominikus og imiterte ham, og spredte ordenen med stort engasjement og døde i et skipbrudd.

februar nevnes også som minnedag.

I Jordans periode som ordensgeneral vokste ordenen kraftig, og han regnes som den som fullførte grunnleggelsen av ordenen. Under hans ledelse spredte ordenen seg til Danmark, Polen, Hellas og Palestina aus, slik at de tidligere åtte provinsen ble til tolv, Ved Dominikus’ død var det rundt seksti klostre, men antallet var nesten fordoblet ved Jordans død. Han bygde også ut dens organisasjon videre og sørget dermed for dens store blomstring og dens posisjon i fremste rekke i det intellektuelle liv på 1200-tallet. Det var han som sentraliserte autoriteten i generalkapitlene og etablerte kommunikasjon mellom dem og det stadig voksende antallet nye klostre. Han etablerte også dominikanernes andreorden, det vil si nonnene, og gjennom dem også tredjeordenen (tertiarene), det vil si legfolket. Han opprettet fire nye provinser i tillegg til de åtte som fantes fra før. Han var trolig forfatteren av ordenskronikken (Libellus de principiis ordinis Prædicatorum), den første biografien om Dominikus og historien om de tidlige årene i ordenen.

Jordan var en manifestering av ordensidealene. Han hadde mange begavelser, men først og fremst var han en dyktig predikant. På en eller annen måte fikk han tid i sitt travle liv til å skrive flere bøker, inkludert en biografi om Dominikus. For å bringe fred til de brødrene som var plaget av djevelen, etablerte Jordan den vakre skikken med å synge Salve Regina etter kompletoriet hver kveld.

Kilder: Attwater/Cumming, Butler (II), Benedictines, Schauber/Schindler, Melchers, Index99, MR2004, KIR, CSO, CatholicSaints.Info, Infocatho, Bautz, Heiligenlexikon, santiebeati.it, de.wikipedia.org, en.wikipedia.org, fr.wikipedia.org, it.wikipedia.org, nominis.cef.fr, zeno.org, heiligen-3s.nl, kathpedia.com, deutsche-biographie.de, dominikaner-proprium.de, Neue Deutsche Biographie (NDB) (Berlin 1974), Allgemeine Deutsche Biographie (ADB) (Leipzig 1881), oasedesfriedens.at - Kompilasjon og oversettelse: p. Per Einar Odden

Opprettet: 25. juni 2000 – Oppdatert: 28. november 2016

SOURCE : http://www.katolsk.no/biografier/historisk/jsachsen

Jordanus van Saksen op, Akko, Israël; kloosterling & pelgrim; † 1237.

Feest 13 & 15 februari.

Jordanus volgde in 1222 Sint Dominicus († 1221; feest 8 augustus) op als generale overste van de Dominicaner Orde. Jordanus was geboren in de buurt van Paderborn, en had o.a. gestudeerd in Parijs. Daar ontmoette hij Dominicus, toen deze in 1219 de stad bezocht. Op Aswoensdag 1220 ontving hij de priesterwijding. Kort daarna meldde hij zich bij Dominicus: hij verlangde in te treden in de orde die Dominicus zojuist had gesticht, de Orde der Predikheren; ze wordt ook wel naar haar stichter Dominicanen genoemd.

Intussen had ze al vestigingen in Boulogne, Parijs en andere steden van Frankrijk, Duitsland, Italië en Spanje.

Eenmaal generaal bracht hij de Orde tot grote bloei. Ze breidde zich uit tot in de verste uithoeken van Europa. Zelf was hij een toonbeeld van serieus en toegewijd kloosterleven; zijn preken getuigden van vrome hartstocht en innerlijke overtuiging. Hij was een fijnzinnig mensenkenner en wist vele knappe koppen van zijn tijd voor de Orde te winnen; onder hen was bv. Albertus de Grote († 1280; feest 15 november). Eens vroeg hem een student wat beter was: bidden of bijbelstudie. Hij antwoordde met een wedervraag: "Wat is beter: eten of drinken?" "Dat moet je allebei doen", was het antwoord. "Zo is het ook met bidden en bijbelstudie." Hij was ook de eerste die een levensbeschrijving van Sint Dominicus componeerde.

Legende

Er is over hem een legende bekend. Rond 1236 verbleef hij in Lausanne en ging er op uit om in de omgeving een bevriende bisschop te bezoeken. Een aantal broeders liepen voor hem uit. Zelf wandelde hij naast de broeder koster van Lausanne; ze spraken met elkaar over Jezus. Plotseling stak er vlak voor de voeten van de broeders die vooruitliepen, een wezel over en verdween in de grond. Ze bleven bij het holletje staan. Jordanus voegde zich bij hen en vroeg: "Wat zien jullie daar?" Ze antwoordden: "Er kroop hier een heel mooi beestje weg, zo wit als sneeuw." Toen boog de heilige voorover en sprak: "Welnu, mooi beestje, kom dan eens naar buiten, zodat wij je kunnen bekijken." Meteen kwam het met zijn snuit in het gat tevoorschijn en bleef de mannen strak aankijken. De heilige kriebelde met zijn hand onder de voorpoten van het diertje en met zijn andere hand streek en aaide hij het eventjes over zijn kop en rug. Dat liet de wezel toe. Toen zei hij: "Kruip nu maar weer terug in je holletje. En we prijzen de Heer die jou gemaakt heeft." Onmiddellijk verdween het beest in zijn holletje.

[Brn.1937p:195; Vhy.1980p:52.53;]

Op de terugweg van een pelgrimsreis naar het Heilige Land kwam hij bij een schipbreuk voor de Syrische kust om het leven. Hij werd bijgezet in de Israëlische kustplaats Akko.

Hij is zalig verklaard in 1828 en wordt afgebeeld in dominicaner kledij, met een lelie (symbool van de zuiverheid).

Bronnen

[Bei.1983/2p:49; Bri.1953; Brn.1937p:195.227; Lin.1999; S&S.1989; Vhy.1980p:52.53; Dries van den Akker s.j./2008.01.19]

SOURCE : http://heiligen-3s.nl/heiligen/02/13/02-13-1237-jordanus.php

Voir aussi : http://www.moinesdiocesains-aix.cef.fr/homelies/sanctoral/saints-de-fevrier/bienheureux-jourdain-de-saxe/7615-le-successeur-de-saint-dominique--le-bienheureux-jourdain-de-saxe-.html

http://www.radiosalveregina.com/le-saint-du-jour-bienheureux-jourdain-de-saxe/

http://www.holyrosaryprovince.org/2011/media/essencial/libellus.pdf