Melrose Abbey, Melrose, Scotland
Saint Waltheof de Melrose
Abbé cistercien (✝ 1159)
Walthène, Waltheof, Waldef, Walden, Wallevus, Walène
ou Walthen.
Fils d'un duc anglais, né vers 1100, élevé à la cour
du roi d'Ecosse quand sa mère, veuve, épousa David Ier. Il est influencé
par Saint Aelred. Attiré
par la vie monastique, il entre chez les augustiniens dans le Yorkshire et est
élu abbé de Kirkham. Il rejoint ensuite les cisterciens et devient abbé de
Melrose, abbaye fondée par le roi David Ier, près de celle fondée par Saint
Aidan au VIIe siècle. Il est réputé pour une grande charité envers les
pauvres, la sainteté de sa vie et sa profonde austérité.
Voir aussi: Melrose
abbey - Historic Scotland - site en anglais
SOURCE : http://nominis.cef.fr/contenus/saint/12649/Saint-Waltheof-de-Melrose.html
Waltheof of Melrose, OSB Cist. Abbot (AC)
(also known as Waldef, Walden, Wallevus, Walène, Walthen)
Died August 3, c. 1160. Waltheof was the grandson of the Northumbrian patriot
Saint Waldef, and the second son of Earl Simon of Huntingdon and Matilda
(Maud), daughter of Judith, the niece of William the Conqueror. During their
childhood, his elder brother Simon loved to build castles and play at soldiers,
but Waltheof's passion was to build churches and monasteries of wood and
stones. When grown up, Simon inherited his father's martial disposition as well
as his title; but Waltheof had a strong inclination toward the religious life,
and was mild and peace-loving.
When their father died,
King Henry I gave their mother in marriage to King Saint David of Scotland.
Waltheof followed his mother to the Scottish court, where he became an intimate
friend of Saint Aelred, who was master of the royal household at that time.
Soon Waltheof decided to
enter religious life. He left Scotland, and, about 1130, professed himself an
Augustinian canon regular at Nostell, near Pontefract in Yorkshire. He was soon
chosen prior of the recently founded Kirkham (1134) in the same country, and,
realizing the obligations he now had to work for the sanctification of others
as well as himself, he redoubled his austerity and regularity of observance.
In 1140, Waltheof was
chosen by the canons of York to succeed Thurstan as archbishop, but King
Stephen quashed the election because of Waltheof's known Scottish sympathies.
Waltheof, impressed by the
life and vigor of the Cistercian monks, became anxious to join them. At first
he tried to unite his community en bloc with that of Rievaulx, but met with
opposition. Naturally he was encouraged by the advice of his friend Aelred,
then abbot of Rievaulx, and accordingly he took the habit at Wardon (Waldron)
in Bedfordshire.
Perhaps because one of his
own traits was undaunted cheerfulness, Waltheof found Cistercian life
excessively severe. The canons also put obstacles in his way. But he persevered
as a Cistercian and moved to Rievaulx, where Aelred had been elected abbot in
1148. Only four years after profession, Waltheof was chosen abbot of Melrose in
1149, recently founded on the banks of the Tweed by King David. He had
succeeded a man of ungovernable temper, so his sweetness must have been a shock
for his brothers. He won their love and respect through humility, simplicity,
and kindness. Like Saint Mayeul of Cluny, he preferred to be damned for
excessive mercy rather than for excessive justice. With the help of King David,
he also founded monasteries at Cultram and Kinross.
Whenever he fell into the
smallest failing by inadvertence, Waltheof immediately made his confession, a
practice of perfection which the confessors found rather trying, as one of them
admitted to Jordan, the saint's biographer. In 1154 (or 1159), Waltheof was
chosen archbishop of Saint Andrew's; but he prevailed upon Aelred to oppose the
election and not to oblige him to accept it.
Upon his death, this saint
of unbounded generosity to the poor was buried in the chapter house at Melrose.
In 1207, his body was found to be incorrupt and was translated. When it was
again translated in 1240, it was corrupted. Waltheof was never formally
canonized but a popular cultus continued until the time of the Reformation.
Many miracles were recorded
of Saint Waltheof during his lifetime. He had Eucharistic visions of Christ in
the form appropriate to the feasts of Christmas, Passiontide, and Easter, and
visions of heaven and hell. He multiplied food and had the gift of healing
(Benedictines, Farmer, Walsh).
In art, Saint Waltheof is
portrayed as a Cistercian kneeling by a block of stone at sunrise. Sometimes he
may be shown restoring sight to a blind man (Roeder).
Saint Waltheof of Melrose
Also known as
- Walthen
- Waldef
- Walden
- Waldeve
- Wallevus
- Walene
Profile
Born to the English nobility, the second son of Simon, Earl of Huntingdon, and
Maud (Matilda), grand-niece of William the Conqueror. Grandson of Saint
Waldef of Northumbria. Even as a child, Waltheof felt drawn to churches, and later to the religious life. Following his father‘s death, he, his mother and his brother moved to Scotland where Maud married
King David I. Part of David’s court where he was educated and became a spiritual student of Saint
Aelred of Rievaulx, master of the royal household. Deciding on a religious life, Waltheof left Scotland.
Augustinian canon at Nostelle Monastery,
Yorkshire, England c.1130. Abbot
of Kirkham, England in 1134. Chosen archbishop
of York, England in 1140, but King Stephen opposed Waltheof’s connections with and sympathy toward
Scotland, and prevented the appointment.
Cistercian
monk at Wardon, Bedforshire, England; he tried to bring along some of his brothers, but failed. Abbot
of Melrose Abbey in 1149. Acquainted with Saint
Malachy O’More, and helped him in his travels. With his step-father, King David, he helped found monasteries
at Cultram and Kinross. Named archbishop
of Saint Andrews, Scotland in 1154, but felt inadequate; he convinced Saint
Aelred of his desire to avoid the see, and Aelred publicly opposed the appointment.
Noted for his
severe, self-imposed austerities, endless kindness to the poor, and a gentle hand with the brothers under his supervision. Received visions of Christ during the feasts
of Christmas, Passiontide,
and Easter; had visions of heaven and hell. Miracle
worker who is reported to have multiplied food, and miraculously
healed the sick, especially the blind.
Born
- 3 August 1160 of natural causes
- buried at the Cistercian chapter house at Melrose Abbey
- body found incorrupt in 1207, but when moved again in 1240, it had decayed
- Cistercian kneeling by a block of stone
at sunrise
- restoring sight to a blind man
St.
Walthen, or Waltheof, Abbot of Melross, Confessor
HE
was second son of Simon, Earl of Huntingdon, and Maud, daughter to Judith the
niece of William the Conqueror, who was married to Waltheof, the powerful Earl
of Northumberland, grandson to the warlike Earl Siward, in his time the bulwark
of his country. Walthen, the son of Siward, was the valiant count and governor
of Northumberland, and part of Yorkshire, when the Norman conquered England,
eminent for his martial exploits and much more for his devotion, immense
charities, and all heroic Christian virtues. The Conqueror suspecting him to
favour the exiled Saxon family which had taken sanctuary in Scotland,
treacherously invited him to court as if it had been to honour him; then cast
him into prison, and caused him to be beheaded at Winchester. The constancy, piety,
and resignation with which he received his death, procured him the title of
martyr among the people. His body was buried in St. Guthlake’s church at
Croyland, and afterwards, upon the evidence of miracles wrought at his tomb, of
which a history was compiled and kept in that abbey, was taken up and deposited
behind an altar in that church, as Fordun relates. He left only one child, the
Countess Maud, who was married to Simon, Earl of Huntingdon, by whom she had
two sons, Simon and Walthen. In their infancy it was the pastime of Simon to
build towers and castles, but Walthen’s to build churches and monasteries of
paper and wood. When grown up the elder brother Simon inherited his father’s
martial disposition together with his titles; but Walthen, from his cradle,
discovered the strongest inclinations to piety, and was humble, modest, mild,
obedient, beneficent, prudent, and devout much beyond his years. The first
impressions of these virtues, together with a great esteem of angelical purity,
he received from his pious mother Maud, who, after the death of her first
husband, was given in marriage by king Henry I. to David, the most religious
king of Scotland, and the worthy son of St. Margaret. Walthen followed his
mother to that court, where he contracted an intimate friendship with St.
Aëlred, in whose heart our saint sowed the first seeds of his perfect
conversion from the world. The good king was charmed with the virtues of his
son-in-law, gave him on all occasions marks of his particular affection, and took
great delight in his company.
The
young nobleman was too steadfastly grounded in the maxims of humility and
mortification to be seduced by the flatteries of the world; and the smiles of
fortune served only to make him the more apprehensive of its dangers. To fence
his heart against these illusions, and the contagion of the air which he
breathed in the world, he was solicitous to put on the armour of God, that he
might be able to resist all assaults, watch against the secret insinuations of
a worldly spirit, and stand in all things perfect. Loving and valuing only
heavenly things, and being always fervent in the exercise of good works, he
seemed to be carried with wings in the path of every virtue. Whatever he did he
used to say to himself: “What will this avail me to eternal life?” Such was his
ardour for prayer, that he found opportunities to practise it in those very
circumstances which often make others forget it. When he went out hunting with
the king, his majesty would himself present him with a bow and quiver; but
Walthen, giving them to some servant or other person, and withdrawing from the
company into the wood, used to hide himself in some secret place amidst the
thickets, and there employ the day in prayer, holy meditation, or reading some
pious book which he carried in his pocket. The king having one day surprised
him in this employment, told the queen at his return that her son was not a man
of this world; for he could find no amusement or satisfaction in any of its
diversions. By the strictest temperance, the assiduous mortification of his
will and senses, and a constant watchfulness over his heart, supported by a
life of prayer, he kept his passions in due subjection, and enjoyed a happy
tranquillity within himself, in the constant and uniform pursuit of virtue.
His purity
he carried unsullied by the least stain from his birth into the heavenly
paradise. A subtle assault which was made upon him against his virtue,
contributed to disgust him entirely with the world. A certain lady of the first
rank at court was fallen in love with him, and not daring to discover her
passion, she sought to gain his heart insensibly. With this view she sent him
one day a present of a rich gold ring in which the stone was a diamond of
extraordinary value. Walthen received it as a civility without any further
meaning, and innocently put the ring on his finger. Hereupon one of the
courtiers said: “Walthen begins to have some regard for the ladies.” This
reflection made the saint sensible of the snare, and of the tendency of such
presents. He therefore immediately went out of the room, and to prevent the
danger of any temptation ensuing, pulled off the ring, and threw it into a
great fire, thus gaining a double victory over impurity, and a vain affection
of worldly toys. This accident made him stand more upon his guard against the
very shadow of dangers; and the consideration of the snares of the world, and
of the unprofitableness of many of his moments in it, led him to a resolution
of taking shelter in a monastery.
To be removed
from the distracting visits of friends, and from the neighbourhood of the
court, he left Scotland, and made his religious profession among the regular
canons of St. Austin, in St. Oswald’s monastery at Nostel, near Pontefract in
Yorkshire. Here he lived concealed from the world, in the company of his
crucified Jesus, humbling himself so much the lower in proportion as he had
been exalted above others in the world. Kings and the great ones of the world
were astonished at his humility; but his colleagues in a religious state were
more surprised to see one come out of a court already perfect in the maxims of
the cross. He was after some time promoted to the holy order of priesthood;
and, agreeably to his inclinations, always to attend the altar, was appointed
sacristan. He was soon after, against his will, chosen prior of Kirkham, a
numerous house of that Order in the same county. Considering the obligations he
then lay under for the sanctification of others as well as for his own, in this
dignity he redoubled his fervour in the practice of austerity, regularity, and
every virtue. Nothing appeared in him more remarkable than his devotion, and
the abundance of tears with which his prayers were usually accompanied,
especially when he was celebrating the divine mysteries. In saying mass one
Christmas-day, after the consecration of the bread, he was ravished in the
contemplation of that divine mystery of God made man, and melting into tears of
love and tender devotion, was favoured with a wonderful vision. The Divine
Word, who on that day had made himself visible to mankind by his nativity, was
pleased to manifest himself not only to the eyes of faith, but also to the
corporal eyes of his servant. The holy man saw in his hands, not the form of
bread, but a most amiable infant of ravishing beauty, stretching out its hands
as if it had been to embrace him, and looking upon him with a most gracious
countenance: in which vision the saint finding himself penetrated with
unspeakable sweetness and heavenly delights, paid a thousand adorations to that
divine infant whom he could not sufficiently love. When he had laid down the
host on the altar he saw only the sacramental form. He could never after
remember this favour without tears of sensible joy, sweetness and love. The saint
disclosed this favour only to his confessarius, who after his death told it to
several others, and confirmed his testimony that he received the account from
the saint himself with an oath. The author says he himself heard it from the
mouth of this confessarius, and also from divers Cistercian monks both at
Melross and at Holm-Coltrum. 1 Whilst a canon of Kirkham was saying mass, a spider
fell into the chalice. The prior being called made the sign of the cross over
the chalice, then bid the priest drink it; which he did without receiving any
harm, or feeling any repugnance. 2
Walthen, moved
by the great reputation of the Cistercian Order, was very desirous to embrace
it: in which resolution he was encouraged by the advice of his friend St.
Aëlred, then abbot of Rievalle. Accordingly our saint took the habit of that
Order at Wardon, a Cistercian convent in Bedfordshire. The regular canons, who
both loved and honoured him, used all endeavours to retain him among them. Earl
Simon, the saint’s brother, alleging that the austerities of this latter Order
were too severe for his tender constitution, employed both the secular and
ecclesiastical power to oblige him to quit it, and even threatened to destroy
the monastery if he remained in it. The monks therefore sent the saint to
Rievalle, their mother-house in Yorkshire, that he might be further out of the
earl’s reach. During the year of his novitiate St. Walthen suffered much more
from a most grievous interior trial than he had done from the persecutions of
his kindred, or of the canons of Kirkham; but from these afflictions, his pure
soul reaped infinite spiritual advantages; for St. John Climacus observes, 3 that God prepares souls for his choicest graces by
interior crosses, by which all earthly dross in their affections is most
perfectly purged, their constancy is put to the test, and occasions are
afforded them for the exercises of the most difficult and heroic virtues. It
was thus by an effect of the divine mercy, that the saint fell into a state of
spiritual dryness, and interior desolation and darkness of soul.
Though the
canons allow a religious man to pass from one order to another that is more
perfect and austere, he began, nevertheless, to be perplexed with scruples and
anxious fears whether he ought not rather to have remained in his first
vocation, and whether the extraordinary austerities of this new order were not
above his strength. His body seemed to sink under the weight of his watchings,
fasts, and labour, every exercise seemed heavy and grievous, his soul was
drowned in bitterness, and he seemed in vain to seek comfort and strength by
prayer. Had the enemy prevailed over him by this means to become more remiss in
that holy exercise, the saint would have sunk under the trial; but
notwithstanding the bitterness and heaviness with which he was overwhelmed so
as to seem to himself almost incapable of prayer, the divine grace supported
and directed him still to persevere, and even to redouble his fervour in
continually laying before the eyes of his heavenly Father, the God
of all Consolation, the anguish of his heart, and his earnest desires to
raise up his soul to praise and love him, with his faithful servants, and to
implore his mercy, though of all creatures the most unworthy. Nevertheless, his
fears and inward darkness and agonies continued still to increase; but after a
long conflict with this painful enemy, in great anguish of soul, he one day
cast himself on the ground, as he had often done, to pray with the utmost
earnestness, and in that posture poured forth a flood of tears, begging of God
that he would vouchsafe to direct him that he might follow his holy will, to
which he had always desired to consecrate himself without reserve. He no sooner
rose from his prayer but he found the thick mists of darkness which had
overwhelmed his mind scattered, and his soul suddenly filled with light,
fervour, and an inexpressible holy joy, in which he sung the praises of the
divine mercy with an interior jubilation which seemed to give him, in some
degree, a foretaste of the joys of the blessed. From that moment he found the
yoke of the Lord sweet and easy, and used to repeat that saying of St. Bernard,
that worldlings who thought the austerities of devout persons hard, saw their
crosses, but saw not the interior unction of the Holy Ghost by which they are
made light. 4 Neither do they know the strength or wings which the
fervour of divine love gives to the soul, nor the vigour and comfort with which
the view and hope of an immortal crown inspires her.
Walthen, four
years after his profession, was chosen abbot of Melross, a great monastery in
the marches of Scotland, on the river Tweed, for some time the burying place of
the noble family of Douglas. The saint took upon him this charge with great
reluctance, and only because he was compelled by obedience. In correcting
others he tempered severity with sweetness, so as to make them love the
correction itself, and to gain their heart to their duty. After the person had
done penance for a fault, he would never suffer it to be any more mentioned,
saying this was to act a worse part than that of the devils, who forget our
sins when they have been wiped away by sincere repentance. In hearing
confessions he often, out of tender compassion, wept abundantly over the
penitent, and by moving words softened the hearts of the most hardened sinners
to compunction and tears. If he perceived that he was fallen into the smallest
failing of inadvertence he had recourse immediately to the remedy of confession,
accused himself of it with many tears, and caused another severely to
discipline his bare shoulders, often to blood. By the continual exercises of
penance, and deep compunction, he endeavoured always to obtain the grace by
which his soul might be cleansed more and more perfectly, that he might at
prayer present himself without spot before God, who is infinite purity and
infinite sanctity, and whose eyes cannot bear the least iniquity or
uncleanness. Yet a certain cheerfulness and spiritual joy always shone on his
pale countenance. His words were animated with a divine fire, and sweet
unction, by which they penetrated the hearts of those who heard him; his voice
was sweet and soft, but weak and low, which was owing to the feebleness of his
body, and to his assiduous singing of psalms, which was usually accompanied
with many tears. He founded the monastery of Kylos in Scotland, and that of
Holm-Coltrum in Cumberland. By his great alms he supported the poor of the
whole country round his abbey to a considerable distance. In a famine which
happened in 1154, about four thousand poor strangers came and settled in huts
near Melross, for whom he provided necessary sustenance for several months. He
sometimes induced his monks to content themselves with half their pittances of
bread, in order to supply the poor. He twice multiplied bread miraculously, and
sometimes gave away at once all the cattle and sheep that belonged to his
monastery.
His humility and
love of holy poverty appeared in all his actions. In travelling he would carry
the baggage of his companions, and sometimes that of servants. He went once to
wait on King Stephen in England, about certain affairs of his community,
carrying a bundle on his back. His brother Simon, who was with the king, was moved
with indignation at the sight, and said to his majesty: “See how this brother
of mine, and cousin to your majesty, disgraces his family.” “Not so,” said the
king; “but if we understand what the grace of God is, he does us and all his
kindred a very great honour.” He readily granted all the saint desired, begged
his blessing, and after his departure expressed how much he was moved by his
example to a contempt of the world for the love of God. In 1154 Walthen was
chosen archbishop of St. Andrew’s; but by his tears and repeated assurances
that the weight of such a burden would in a short time put an end to his life,
he prevailed with his superior St. Aëlred, not to oblige him by his command to
accept that dignity. Our saint cured many sick by his prayers, but studied
always to disguise whatever appeared miraculous. He was favoured with frequent
visions and ecstacies. In one of these, whilst he was praying with ardent sighs
that he might be so happy speedily to behold the King of kings manifested in
his beauty and glory, and admitted to praise him, with his whole heart, in the
company of all the saints, he saw the heavens opened, and God discovered to him
the bright thrones in which his saints are seated in that kingdom which he had
prepared for them from the beginning. The saint, who never ceased to excite in
his monks the desire and expectation of eternal life, in order to encourage
them in their penitential courses, in one of those exhortations mentioned this
vision in the third person as of another; but at last by surprise spoke in the
first person, which he no sooner perceived, but, cutting his discourse short,
he withdrew with many tears, much afflicted for the word which had escaped him.
The possession of God was the object of his longing and earnest desires night
and day; and these were more vehement in the time of consolations than amidst
crosses and in adversity. The contemplation of that day which would drown him
in the boundless ocean of eternal joy, was the comfort and support of his soul
during his last tedious and lingering illness, in which he bore great pains
with the most edifying silence and patience. Having exhorted his brethren to
charity and regular discipline, and received the last sacraments, lying on
sackcloth and ashes, he calmly gave up his soul to God on the 3d of August,
1160. His body was found incorrupt thirteen, and again forty-eight years after
his death. Several miracles wrought by his relics and intercession are recorded
by the authors of his life. His name occurs in the English Calendars, and in
those of his order. See his authentic life written by a disciple, extant in the
Bollandists. See also Manriquez in the annals of his order, and Le Nain, t. 2,
John de Fordun, Scoti-chronicon, l. 6, c. 3, 4, 5, 6, 7, 8, 25, 27, 28, 29, 30,
31, 32, 34, &c., t. 3.
Note 1. See his authentic life; also John de Fordun,
Scotichronicon, l. 6, c. 8, t. 3, p. 518, ed Hearne. [back]
Note 2. Though some
spiders are venomous, modern philosophers assure us that the domestic kinds
which weave webs are harmless. See Philos. Transact. [back]
Rev. Alban Butler (1711–73). Volume
VIII: August. The Lives of the Saints. 1866
