The Modern Devotion

Confrontation with Reformation and Humanism

E. Harsh Juridical Advice

Firstly two pieces of juridical advice: one, already discussed in another connection, delivered to, or at least intended for, the episcopal commissioner Henry.¹ After the customary arenga, some religious observation, Groote establishes what must be done with a delinquent: a priest named John,² who had been guilty of simony, and probably flagrantly so.

1. He must first be asked if he has given up all his property into the hands of the episcopal commissioner so that he may dispose of it in accordance with divine and human law and following the judgment of a good man, taking into account the requirements of divine justice and the sacred constitution, according to the evil that has been done.

2. The delinquent must show sorrow for having sold the spiritual things and the sacraments of Christ, and especially the sacred mysteries of the Trinity which are above any price or temporal thing. They lead to the life of grace and glory which is the end of all that is temporal, but compared to which the temporal possesses not the slightest proportion or value. He must regret having despised these values and having preferred the temporal to the celestial; and also having done this so openly that his shameful gain was plain for all to see. This has undoubtedly given rise to much scandal, and many sheep have been neglected or killed or have fallen sick.

3. It must be impressed upon him that he must commit no more such misdeeds of simonistic trading and profit for God and that in his ecclesiastical offices (celebrations, sermons and administration of the

1 Ger. M. Ep. n. 19, p. 65. Mulder mentions this Henry on p. 71. He is not to my mind the same person as the frater Henry mentioned in letter no. 47. The inscription: Ad dominum Henricum de Schoenhove de Gouda may be accurate, but all these inscriptions were not written by Geert Groote. Some were added later. This is certainly not the first Brother of the Common Life in Zwolle, Henry Voppenz of Gouda. This man would not have been made episcopal commissioner in such an important case. I assume that he must be sought among the canons in Utrecht.

2 In Mulder he is called John on page 71. He is not, it seems to me, the same person as the frater mentioned in letter no. 47.

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sacraments) he must keep God's glory ever before his eyes and seek divine profit above all things.

4. That he will avoid the occasions and causes which led to this evil.

5. He must be advised, when fulfilling his office and especially in building up a new state of life, that he must frequently ask himself: Why am I doing this and for what purpose?

6. He must try to avoid every appearance of evil.

7. He must know that the judges, when passing sentence, will propose that all his shameful gains should fall to the Church, for his crime was directed against her. The Commissioner must, however, provide him with enough to live on from his confiscated income, since he must not be allowed to fall into poverty and want. If the deliquent continues to conduct himself well, the Commissioner must return as much as possible to him. But if he again comes to enjoy a comfortable income, the Commissioner must tell him to consult holy men on the question of how much he may retain. The Church does not wish to make a profit.

Finally, Groote somewhat aggravates this advice after the example of St. Augustine. In relinquishing his goods the delinquent must declare that in conscience he would not dare to retain anything.

His books may be placed at his disposal for his lifetime. He may sell the land, whenever the time is right and use the money, as the Commissioner decides, to found some spiritual work, as we have already seen.

He may keep as much of the household effects, beds and requirements as he needs for himself, a priest and a housekeeper. The rest must be sold and the money placed at the disposal of the Commissioner. The valuables too must be sold. Expensive and superfluous clothing must be exchanged for simple dress and what remains must be sold. We have already seen how his house in Deventer, the Bible, and two thirds of his household effects were to come to the Brethren.

This is stern advice which, if followed, was bound to lead to a severe sentence.

The other piece of advice preceded the deed. Groote advised a young man of 24, fairly well grounded in Latin, against accepting a benefice with cura animarum, while his parents were so poor that the youth was obliged to offer them material assistance. Groote was asked why he had given this advice which seems to have occasioned considerable comment. He sets out his motives as follows: In accepting pastoral duties, it must be considered if there are impediments according to Canon law:

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1. The young man must know if he is really 25, counting the nine months spent in the womb.¹

2. He must see whether simony is incurred. If the sisters look after him, then this is an intervention by the family (carnales); if they have thereby promised services to the collatrix then this is already simony. If the cura principaliter is obtained in return for a promised service then there is obvious simony. This is strengthened by the fact that the young man is unworthy, as Groote fears. Then follow sundry instances.

3. No one may request a benefice with cura animarum, even though he should be worthy. Again follows a lengthy, documented explanation from which it is concluded that anyone desiring a pastoral benefice, is committed to fulfil five conditions.

a) His intention must be good, i.e. he must desire the cura principally in honour of God and for the salvation of souls. This young man desires it for his own sake and to provide him with a living, and finally for shameful monetary gain. He is thus committing sin and is consequently ineligible.² To allow oneself to be ordained priest in order to provide a living for oneself and one's parents is simony. He begins in sin and every one of his holy offices, hearing confessions, giving absolution and administering extreme unction, is performed in a state of sin. He cannot be absolved from this without altering his intention in being consecrated which amounts to giving up the cura.

b) He must possess sufficient knowledge of God. Groote proves this by quotations from Gregory I, Bernard and Dionysius, but does not say what knowledge is necessary and what the young man lacks. He said at the beginning that the man had a knowledge of Latin. He had evidently attended only the city school and like so many others had studied no theology.

c) He must have lived and continue to live an upright and exemplary life. Although this is self-evident, Groote offers certain proofs, including the etymology of the word presbiter as prebens iter. He does not say, however, that the young man falls short in this.

d) He who has the care of souls must excel through inner love and life.

e) He must despise the world. Groote says that he can be brief on this point. He only declares why it is necessary to excel above others. We should have liked to learn more about this inner life, which is

1 Ger. M. Ep., n. 73, p. 310-321.

2 Ger. M. Ep. 314.

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usually considered the essence of the Devotio Moderna, but in this case Groote disappoints us.¹

In conclusion Groote deals with a few of the pastors' difficulties. The rulers (principes temporales) wish to stand above the priest and so direct the cura that it furthers their own aims and power. They desire that the offices should be celebrated whenever they command and that their wishes should be complied with in determining the times of confession. If the pastor consents to this, he falls into an abyss of evil, against God and against the canon laws. If he submits he will never again know peace. It is also very difficult if the pastor has nothing else to do than to avoid the excommunicated, those under the interdict or those who have been suspended, at the religious exercises and in ordinary intercourse. If he does not, that is, if he does not shun the excommunicated at Mass, then he is immediately suspended, ipso jure, and if he celebrates after being suspended, he immediately becomes irregular. Nowadays, if anyone wishes to be a good pastor, he must suffer much persecution, not only from the princes but also from many under them. If, out of fear of such persons, he ceases to exercise pastoral care and justice, then he is a hireling who flees from the wolf. If, however, he acts vigorously, then he must tread the narrow path which is more difficult than the young man can foresee. It is easier for him to go and beg for his parents than to withstand all the difficulties of a pastor's life.

Groote then returns to contempt for ephemeral material things, but does not wish to dwell upon this so as not to appear hard. In any case this is more applicable to older people than to this young man.

It is indeed enough, and hard as well. It seems to me that the aims should not be so sharply contrasted. Groote also has the progression of excommunication, suspension and irregularity in his treatise against the Focarists.

Groote's legal mentality overweighs his sense of charity, pity, or magnaminity. He displays a cool, businesslike approach.

1 Ger. M. Ep. p. 318-320.