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The Modern Devotion (1968)

The Modern Devotion

(1968)–R.R. Post–rechtenstatus Auteursrechtelijk beschermd

Confrontation with Reformation and Humanism


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G. Relations with School Rectors, especially with John Cele

As we have already said, Groote maintained close relations with the rectors of the schools of Deventer, Zwolle and Kampen, respectively William Vroede, John Cele and Werner Keynkamp. The subject of Groote's correspondence with Cele was the copying of books and, since everything on this topic contained in the letters will be dealt with when discussing Groote's attitude to learning, we shall omit it here. Groote's friendship and acquaintance with these men shows his interest in the schools. Bearing in mind the Common Life, it is of some importance to determine as far as possible the extent of this interest. Did he urge improvements in teaching or the theory of education or did he leave this to the rectors? Was his interest in the school confined to the virtue and religious sense of the rectors? Groote undoubtedly had great respect for John Cele, rector of the school at Zwolle from roughly 1375 until his death (9th May 1417). During Groote's time Cele was still a young man, and continued to direct the school for 33 years after Groote's death. He had studied in Paris and had there gained his Master of Arts degree. Having already become friendly with Groote he accompanied him on his journey to Groenendaal and was present at the conversation between Groote and Ruusbroec. This visit must in my opinion be dated after Groote's ‘conversion’ and before his stay in Monnikhuizen i.e. circa 1375.1 Cele's piety is evident, among other things, from his intention to enter a Franciscan monastery. Groote succeeded in dissuading him.2 We know this from John Busch, who later entered the monastery at Windesheim, is known as a chronicler, and was a pupil of the school at Zwolle. Indeed, while still a pupil in the highest class, he taught in the lower classes. He was full of praise for Cele's work in the school and his comments are acceptable, provided they are reduced to correct proportions. One should not notably overrate the biblical instruction on Sundays, since most of the pupils, being boys between the ages of 9 and 14, were not able to follow theology. This bible teaching probably consisted of a rather literal and edifying

explanation of the epistle and gospel of that Sunday, some religious instruction and a simple sermon. The question meanwhile remains as to what innovations Cele introduced into the school and when, and exactly what influence Groote exercised on all this. That Groote realized the importance of a good rector for such a school is obvious from his correspondence with William Vroede, from the year 1381. Vroede was rector of the school at Deventer from 1378 to 1381 when he was succeeded by John Lubbert (5th March 1381).1 In that year, 1381, the rectorship of the school at Zwolle threatened to fall vacant, since Cele wished to go to Prague for further study. Groote was sufficiently concerned with the succession to seek a serious man, a servant of God.

Cele shared his opinions. They mention master Ricold, who had probably already worked in Deventer and was so pious that he later entered a monastery,2 and became a Carthusian. Groote gave the preference to W. Vroede, school rector of Deventer, who would be free to take the post, and did his utmost for him. He tried to obtain a benefice for him which would augment his income as rector.3 Groote had made his acquaintance earlier, when he (Vroede) had entertained scruples concerning the payment of money to the Deventer Canonscholastic for the transfer of the school. At that time Groote had decided, on legal grounds, that the scholastic had been guilty of simony. He seems not to have been so clear about whether Vroede had also committed simony in making the payment. Master William Vroede was a man after Groote's heart, so pious that he had wished to enter the monastery at Monnikhuisen in 1381, when Cele was in Zwolle. Between 17th and 23rd July 13814 Groote is able to announce that Ricold has indeed declined the position. Affairs were going well in Zwolle. The pastor, Reinerus Drijnen, also supported Vroede and offered to put him up in his own house. Progress had also been made in the negotiations for the benefice. Vroede, however, hesitated. He had himself mentioned the rector of Zierikzee and written on his behalf to master John in Leiden.5 He considered entering the monastery at Monnikhuisen as soon as possible, perhaps even becoming a pastor. Mean-

while he continued to write and to have scruples. Another, much more serious case, came to Groote's ear. Willem Vroede's brother, who was himself too young to be appointed to pastoral duties, told Groote that William would accept the expected benefice with cura in his own name, but in actual fact allow the brother to do the pastoral work. Groote was indignant.1 This was not only against the law, it was downright deception. Besides, the letters of presentation and collation would be false and unauthentic. Vroede, however, remained Groote's choice. He will probably have settled this affair with the interested parties.

Although this threat of a vacancy finally petered out, the whole affair shows Groote's interest in the school. The couple of letters also make it clear that the schools of Zwolle, Deventer, Zierikzee and Leiden already existed before Groote founded the Brethren of the Common Life or even thought of such a community. This comes as no surprise to the Dutch historians, since they list various other cities with schools as existing before the foundation of the Fraternity and long before the Brethren became widespread. Groote's (four) letters to Vroede did not deal with any questions of school or education. Neither do the letters to or about rector Werner Keynkamp have any reference to the school of Kampen, but only to the struggle against the heretic Bartholomeus who mainly worked and found support in Kampen, with the attendant consequences.2 What of the letters to John Cele? Only a few of them have been preserved, and something there is mentioned in a letter to the pastor of Zwolle, Reinerus Drijnen. Most of the letters deal with the writing of books, and a couple with various matters of a social nature. One does mention the school, not exactly the teaching, but the apostolate. Groote exhorts the pastor in question, who was very well disposed towards him, to preserve peace and harmony, with magister Johannes Cele, a noble if somewhat difficult member of the church in Zwolle. ‘Do not lead the sheep to graze away from the Church, to the tents of the heathen. Do not cut off from you a sure and steadfast member, whose like you will not find among thousands, to embrace a less noble member.’3 A few years later, after July 1384, conflict does appear to have arisen between the pastor and the school rector.4 The pastor had forbidden Cele to admit certain persons to his sermons and to the school, good people at that! According to Groote the people in question were women who

were prevented by the pastor from speaking with good men, and lay people who are not capable of discussing good things. These were evidently not school children, but a gathering of adults in the school, men and women who came and listened to what Cele had to say, and held a discussion afterwards. In Groote's opinion the pastor had no say in the matter. He had jurisdiction only in the forum of conscience. Cele must therefore ignore this injunction. Groote wrote as much to the pastor and Cele was allowed to open the letter, read it and reseal it! The pastor had probably not confided such a dispute to Cele, and considered that Groote was here poaching on his preserves.

It remains, for the rest, a remarkable initiative, though it probably had no connection with the teaching in the school. The various matters on which Groote corresponded with Cele, show the close friendship which existed between them, and at the same time Groote's concern with all kinds of people and problems. Groote's constant appeals to Cele for all manner of charitable works, characterize the rector as an exceptionally good man, of whom Groote was perhaps inclined to take a little advantage.

Letter number 13 to Cele, which deals chiefly with books,1 also mentions pastor Drijnen concerning whom Groote wishes to speak with Cele when he arrives presently in Kampen. He warns him already, though, that the affair is no trifling matter: it is about clandestine marriages (de clandestinis).

He does not know exactly what the Synodal Statutes have to say about them; on this point his memory failed him. It seems to him that the man was excommunicated or certainly should have been. ‘As regards the money, you must know that in my opinion he is bound to give back to the church what he has received and he must also be disposed to contribute an equal amount from his own purse to the Church at Zwolle. The sin will long remain, but so long as he is intending to pay from the Church's goods, which he cannot and may not do, so long remains the sin. But indeed, why am I writing all this? What has it to do with me? He stands or falls before God; let us pray to the Lord, let us not concern ourselves too much about this, lest we be embroiled in the sin. Ours, I mean mine, have been as great or greater. I did not see to it that Nicolas was placed in a house - I was not even able to do it, hindered as I was by many things. I did not even have time, except at night. This letter has cost me a night and one morning. We will discuss the other matters in Kampen’!

In conclusion Groote exhorts Cele to joy and content; to cooperation, to a strengthening of their friendship and to secrecy concerning what they discuss together.

In another letter Groote encourages Cele to contribute himself and to beg for a certain Everard who, as we saw, entered Altenkamp. At the same time he besought him most earnestly to place ‘your Matheus, who is poor and good, in a guesthouse’. He blesses God Who has thus given Cele the opportunity to do good, entirely without a vow. Groote's intention with this last remark is probably to render life in the world attractive. He can serve his neighbour well, without entering a monastery.1

The letter of May 1382,2 is characteristic for Groote's special sentiments and ideas. He begins with a monastic question with which he was very preoccupied, for he enclosed in this letter a document of bishop Floris of Wefelinkhoven, destined for the abbot of Dikninge3 (who is not mentioned by name). This letter was written at the request of Herman of Blydenstede, probably pastor of that place and a monk of the abbey in question. Cele must see to it that Herman of Blydenstede gets this letter, in order to hand it to the abbot personally. What was the reason for this complicated process? Why did the bishop give this letter to Gerard Groote? In order that it should thus safely reach the abbot? The only explanation seems to be that Groote had intervened with the bishop in order to obtain this letter. For this document deals with a question which, as we have already seen, had a particular interest for Groote; that is, the bringing of a dowry by the sisters and the origin of the prebendary system. This particular letter is preserved in the Cartularium of Dikninge, and published in the roll book of Groningen and Drente.4 According to the bishop more sisters were admitted than could properly live from the incomes, with the result that some no longer lived in the convent and that the clausura was broken. This is precisely what Groote had been arguing so persistently. These dowries indeed raised the incomes of some individuals, but the community as a whole suffered harm. The bishop, however, did not decree that the dowries and prebends should be discontinued, only that there should be no more than 24 Sisters.

After this incidental question, the letter goes on to discuss the admittance of a woman to the Beguinehouse. A woman from Zwolle had sought a place in the Beguinehouse and Cele had asked Groote's advice. He had suggested that she should leave the house, since she caused trouble for the others and had not too good a name.1 It is difficult to decide if this woman is the same one concerning whom he is now writing to Cele; the first seems already to live in the house and the second is still seeking admittance. Be that as it may, Groote had come to hear that this woman had a daughter whom she wished to bring with her and keep by her until she married. This was too much for Groote. Although he loved the woman in the Lord, he did not entirely trust her in the matter of continence. He considered this an abomination, yet some measure must be taken whereby the woman would be saved and not fall away (on Groote's account).2 This attitude is typical of Groote, but still more so is his eulogy of manual work. All those living in this house had to work; no one was allowed to beg. Work is healthy and necessary for the spiritual life. It had to be a form of work, however, which did not distract from the contemplation of the divine, from meditation: ‘interius ruminandum.’ For this reason trade was not particularly suitable; baking and brewing for others comes closer; brewing for one's own house is better. Then there is spinning, sewing and weaving. Groote thus advised Cele: ‘keep Aleida in the house she is living in now.’3

Groote revealed himself as legal adviser to Cele at about the same time.4 First of all he dispatched Cele's messenger and friend, John by name, whom Cele had sent to Groote with letters, to the Carthusians with a recommendation: ‘but I also told him that, from what I had heard, there was no room.’ He furthermore advised Cele, on the authority of Hippocrates, not to take pills in the increasing warmth. As regards the case of perjury, the man will, if accused, have to suffer the punishment allotted by law and custom. He can however, in some mysterious manner, return the five pounds to the city through the confessor, so that it cannot be used to furnish evidence of the perjury. The ecclesiastical punishment may be moderated by a wise priest. Cele also entertained scruples concerning an annuity which he had bought, and asked Groote's advice. Groote did not dare to give judgment. He

quoted certain theologians and lawyers who considered it permissible, and others who held it to be usury. In the end he advised Cele to give up this annuity. As regards a house which he had received by legacy, he need not worry about it. Concerning the rent of 36 pounds, however, he need not convert it into a perpetual interest. If at all possible it was better to buy land with it and give it to a monastery for an annual rent. Groote himself had done this. He had given land to the Carthusians under similar conditions.1

Finally there is yet another document from Groote to Cele, who stayed for some time in Monnikhuizen, with an earnest request to come to Zwolle to testify in some affair, of which no further particulars are given.2 Cele refused to come at first since as he said, there were witnesses enough. This, however, was not the opinion of Groote or of pastor Reinerus Drijnen of Zwolle. Cele's testimony was essential and Groote and the pastor besought him earnestly to come to Zwolle, even threatening to have him brought by force, on the Commissioner's authority. He could then return to Monnikhuizen.

What was this urgent affair? In all probability the trial of Bartholemew, who had preached in Kampen and Zwolle. Cele was to be a crown witness against him. The matter in question was a maximum fidei negotium and the fratres of Zwolle were also implicated. It is not yet clear whether these were already the Brethren of the Common Life. If they were, then the letter must be dated a year later.

The pastor and Groote undoubtedly realized what authority Cele enjoyed in this case, but if he stayed away the others too would become timorous and Groote would be left powerless.

These letters show the vital friendship between Groote and Cele. Cele repeatedly assisted Groote, and for his part asked Groote's advice. Groote gave his opinion readily but in a somewhat authoritarian manner; probably the best method for such a vacillating person as Cele. He dealt with all kinds of questions from ordinary daily life, which clearly shows Groote's activity and interest in people. The school, however, is scarcely mentioned, while there is no word at all about education or teaching or the carrying out of innovations.


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