DISCIPLES OF SAINT DOMINIC: VENERABLE MATTHEW OF FRANCE

(2)MATTHEW OF FRANCE, DOMINICAN ABBOT

The names "Matthew of France" and "Matthew the Frenchman," which all
the early writers give to this disciple of Saint Dominic, leave no doubt as to
his native land. Of his parents, or the date of his birth, nothing positive is
known. Those who say he first saw the light of day in Paris simply conclude
this from the fact that he studied there. Others who give this honor to the
domain of the former house of the Montforts, between the French capital and
Chartres, merely draw their inference from his connection, as a priest, with
Simon de Montfort. Neither assertion, as may readily be seen, rests on any
solid basis. It is certain, however, that he was a student at the University of
Paris; that he attended the course given by the renowned professor of canon
law, Blessed Reginald of Orleans; and that he distinguished himself as a
scholar[1].

After his ordination, but just how long afterwards it is not known, Matthew became associated,
in an ecclesiastical capacity, with Count Simon de Montfort. This was in 1209,
when the army of the crusaders entered Languedoc to combat the Albigensians.
Through his exemplary life, ability, and good judgment, Matthew soon
ingratiated himself with de Montfort. Indeed, the count not only manifested his
esteem for the zealous priest, but also honored him with his confidence.

When Castres fell under the authority of de Montfort, he used his right of patronage to
establish a body of twelve canons in the Church of Saint Vincent Martyr. This
measure was adopted as a means to suppress Albigensianism and to restore the
practices of the Catholic religion. Matthew of France was placed at the head of
this ecclesiastical group as its dean, or prior; for Count de Monfort adjudged
him the man most capable of carrying out the purpose of its institution, as
well as the most apt to devote his energies thereto. In the designs of heaven
the arrangements seem to have been intended for the furtherance of the plans of
Saint Dominic.

The Collegiate Church at Castres was dedicated to Saint Vincent Martyr of Zaragoza,
whose relics had been brought there long after his death. Dominic had a deep
devotion to him, for he had died in defense of the faith, and was a popular
saint in Spain. Whenever in the vicinity of Castres, on his journeys to and fro
through Languedoc, the itinerant preacher among the Albigensians, would not
fail to visit Saint Vincent's Church. More than once he gave the entire night
to prayer in the hallowed ground.

Simon de Montfort and Saint Dominic were close friends; so were Dean Matthew and Count
de Montfort. This fact alone would naturally have brought the two distinguished
ecclesiastics together on quite amicable terms. But Dominic's visits to Saint
Vincent's gave Matthew an opportunity to learn at first-hand the holy man's
virtue and spirit of prayer. There can be no doubt but that Dominic often
received hospitality from the canons and their zealous superior. No less
certain is it that Matthew, for he was a true churchman athirst for the
salvation of souls, accompanied the saint on some of his apostolic jaunts. The
more he saw of the spiritual harvester, the stronger and tighter grew the bonds
of love and esteem by which he felt himself drawn towards the man of God, with
whose spirit he became enamored.

Accordingly, when Dominic made known to him his design of establishing an apostolic Order,
Matthew offered his services for the project at once. In his conviction that
God now beckoned him to just such an august ministry, the prior of the canons
at Castres did not hesitate to relinquish his benefice in exchange for this new
way of laboring, for the defense of the faith, the conversion of sinners, and
the recall of those who had apostatized. For him a life of poverty, privation,
and hardship had no horrors, if only it enabled him to win souls to Christ.
From this time, Dominic became his model ambassador of heaven still more
emphatically than he had been before. He placed himself under the guidance of
the saint, and his subsequent life was in perfect accord with these noble
sentiments.

When Dominic went to Rome with Bishop Foulques of Toulouse, to secure the confirmation of
his proposed Order, he left Brother Matthew at Toulouse as one of his
disciples, This was in the late summer or early fall of 1215. While the saint
was absent, the former canon yielded to none in his zeal and labors in behalf
of religion. On the return of Dominic, in the first days of April, 1216,
Matthew was among those who received him with open arms.[2]

Innocent III, it will be recalled, accepted the Order in principle, but did not formally
confirm it. He told the saint to go back to Toulouse, gather his disciples
around him, together with them choose the rule of some pre-existing order, and
return to Rome. Then he would give the religious institute his final
approbation. For deliberation on a choice of so much importance Dominic then
convoked his companions together and by an unanimous voice they selected the
Rule of Saint Augustine. Matthew continued to dedicate himself to prayer and
apostolic ministry.

Meanwhile, Innocent died, and was succeeded in the papal chair by Cardinal Cencio Savelli,
who took the name of Honorius III.[3] This Pontiff formally confirmed the new Order on December 22, 1216. Dominic, who was in Rome for the occasion, reached Toulouse on his return journey in May, 1217. The next two months or more must have been given largely to serious
deliberation about the new Order, its aims and purpose, and the means to insure
its success.

One of the questions discussed was the dispersion of the little band of preachers to the
four corners of Europe, that they might begin the work of establishing the
Order and spreading its apostolate in various countries at once. In this, it
would seem, all the rest objected to Dominic's resolve. Even Bishop Foulques
and others not of the Order opposed it. Yet, as the saint could not be changed
on this point, they graciously acceded to his wish. Another matter that came up
for consideration was Dominic's all-consuming desire to devote himself to the
conversion of the infidels in the near east. Evidently, though it must have
been hard for them to do it, they acquiesced in this also. Some writers tell us
that, in anticipation of such missionary labors, the holy man now began to let
his beard grow.

Beloved Prouilhe, where he had started the Dominican Nuns nearly eleven years before
(in December, 1206), and which had been the center of his apostolate for ten
years, was chosen by Dominic as the place where the stamp of final approbation
should be put on all that had been decided. It was here therefore, he led the
community of Toulouse. Doubtless, at Prouilhe, a short time of retreat and
prayer preceded the consummation of this courageous action. On August 15, 1217,
the little band of preachers renewed their vows, possibly to insure their
validity in virtue of the Order's formal confirmation by Honorius. At the same
time, they received assignments to their respective spheres of activity.

Before the dispersion of the brethren, in order to forestall the possibility of the Order
being left without a head, in case he should die or become a martyr among the
infidels, Dominic held an election for the choice of one to be what we would
today call vicar of the institute. When the votes were counted, Matthew of
France seems to have been the preference of everyone. He was given the title of
“Abbot”. As will be seen later, this title was suppressed shortly afterwards,
probably at his own instigation. Thus Brother Matthew is the only person in the
history of the Order who ever held it. The fact of the universal choice of him
to rank next to Saint Dominic in the religious organization shows clearly the
high esteem in which he was held by his confrères, as well as by the Order's patriarch
and founder.

In the dispersion of the brethren Dominic chose Brother Matthew of France as head of
the band to found a house in Paris. With him were associated Brothers Mannes de
Guzmán, Bertrand of Garrigue, Juan of Navarra, Miguel de Fabra, and Lawrence of
England, and Oderic of Normandy. Brother Matthew was most likely detained in
southern France for further consultation on the Order with Saint Dominic, for
we are told that he and those who travelled with him did not reach the city
until about three weeks after Blessed Mannes, who arrived there September 12,
1217. For nearly a year the Brethren lived in a rented house, for they had no
means with which to secure one of their own.[4]

But finallyBrother Matthew obtained, through a gift, the Hospice of Saint Jacques from
Master Jean de Barastre[5]. By August 6, 1218, Matthew installed his community in this hospice, which later became the Saint Jacques Priory.

Although he met with a cordial reception from many of the university people, Matthew's
first days in Paris were far from easy. Fearful of the spirit of the new Order, the local clergy as a rule used it quite rudely. Indeed, it took all the authority of Honorius III to win fair treatment for the Brothers at first.[6] Blessed Reginald of Orleans was sent from Bologna to Paris that he might aid in the establishment of confidence by his unparalleled eloquence. In spite of the
opposition, however, Matthew had meanwhile received a number of splendid
candidates. Thus, when Saint Dominic arrived at Saint Jacques, before the
middle of 1219, he found it filled with some thirty Brothers. In accordance
with his principle of quick action, he forthwith sent confrères to establish
houses at Limoges, Rheims, Metz, Poitiers, and Orleans. Despite the unfriendly
feeling, Matthew's work bore these fruits in less than two years.

It will not be amiss to mention some of the earliest recruits whom Matthew clothed with the
habit and admitted to profession. They show the kind of men whom he won to the
Order.[7]

Many others of perhaps not less fame might be named among those whom the holy man admitted to the Order during his priorship in Paris. Indeed, Touron says his eulogy
might be written by the mere mention of them. Blessed Jordan of Saxony, a
veritable marvel of executive ability and personal magnetism -- Gerard de
Frachet, to whose Vitae Fratrum the Order owe the preservation of much
of their history -- and Henry of Utrecht, a model of eloquence and a mirror of
purity, might suffice to satisfy the spiritual pride of anyone. Matthew
obtained many recruits from among the students of the University of Paris, of
which he himself had been a pupil. His disciples toiled in various countries,
as well as in every sphere of intellectual, religious, and spiritual activity.
They won renown for themselves; they magnified the outward glory of God; they
advanced the cause of the Church; they made easier the way to heaven for
countless numbers of souls.[8]

By a happy combination of strength and determination with justice, good judgment, prudence,
kindness, and wise diplomacy, the venerable prior not only gradually bridged
over the difficulties that came from the clerical element who represented the
parishes of Paris, but even won their hearty friendship. All the early writers
praise his demeanor in this matter. Blessed Reginald, sent from Bologna to aid
him, did not live long enough to be of any great assistance in the affair[9].
By the time of the first general chapter, which opened in Bologna, Pentecost
Sunday, May 17, 1220, the opposition was in a fair course of settlement.

From the fact that his presence is not mentioned in the records some writers conclude that
Matthew did not attend this chapter. Yet his rank and position in the Order
overcome this argument of silence, for it is certain that the early annals are
far from complete, and convince us that he must have taken part in the
important assemblage[10]. Be this as it may, it is the general opinion that the title of abbot was
suppressed at this time. That of provincial for the head of a province, and
that of prior for the head of a Priory were adopted in its stead at the next
assembly, of which we have now to speak.

The same kind of incomplete and unsatisfactory records confront us in regard to the second
general chapter, which assembled in Bologna on May 30, 1221. Matthew's
attendance at it is not noted. Still we have the same reasons for believing he
was there as in the case of the previous chapter. The Order was then divided
into provinces. Possibly because led by Jacques Echard, who is at times
somewhat hypercritical, Touron says nothing of Matthew's appointment as the
first provincial of that of France. Yet the very positive statement of the
careful Bernard Gui to that effect seems to leave little or no room for doubt
that this honor was then conferred on the venerable superior of Saint Jacques
of Paris. Dominic would hardly have overlooked a man of his ability, character,
and standing. Most of the earlier writers follow the statement of Gui, and one
can but feel that they are right.[11]

Saint Dominic died two months after the close of this chapter -- August 6, 1221. Thus the
question arises Who, governed the Order from that time until May 22, 1222, when
the next general chapter met at Paris? Mortier discusses this matter; and, in
the absence of any record, he feels that some unrecorded provision must have
been made (in 1220 or 1221) for such a contingency. If any law of the kind did
exist, and it was in accord with that which was enacted somewhat later, by
virtue of it the chief authority in the Order devolved on Matthew of France for
these ten months and more as head of the province in which the next general
chapter was to be held. It may be, too, that the authority and rank (without
the title) given him at Prouilhe had not yet been revoked[12].

Meanwhile, in any case, the holy man had so enlarged the Priory in Paris that he was able to
accommodate the numerous brethren who attended this meeting from almost every
part of the Christian world. This must have been a source of no little joy to him.
Another cause for delight at the same time was doubtless the unanimous election
as Master of the Order of one whom he had admitted to the habit and religious
profession: Blessed Jordan of Saxony.

Everyone recognized in the venerable Brother Matthew of France the right man in the
right place. Thus he was left in his office of prior until death. From the
outset, the Brothers had the good will of the people; for zeal, virtue, and
eloquence are never slow in winning the hearts of the faithful. By this time,
too, those who had been opposed to the Order had learned to love the head of
the community. Vocations were numerous. A scholarly man himself, Brother
Matthew had his conventual school from the first. This he kept suited to the
ever increasing numbers of the candidates. Within the confines of the Priory,
and at least partly under his ever watchful eye, were trained men who must ever
occupy a conspicuous place in history[13].
The fame to which Saint Jacques Priory attained and the many outstanding men
who were educated there after Matthew's day were in no small measure due to the
way in which he started the institution.

Brother Matthew was universally admired, loved, and esteemed for his zeal, virtue,
kindness, judgment, and spirit of justice; and that he was a very popular
preacher. He preached with great facility and felicity. His sermons, abounded
in anecdotes and examples which the people long remembered. As a priest and
religious everyone looked up to him as a model. Nature gave him a splendid
judgment. He was strong under opposition, yet humble, conciliating, just, kindly, and ever anxious to do what was right. As a superior he ever avoided extremes, encouraged the diffident, corrected the careless (but without harshness), restrained those who sought to carry their mortifications beyond their strength, quickened his community with a love for study, and sought to bring out the best in everyone. In all things he set the example to be followed. With care did he eschew favoritism. His fine mind was replenished with a rich store of knowledge. In short, he was in every way fitted to be the founder of one of the world's great nurseries of orators, preachers, apostles, and scholars.[14]

Chapotin (op. cit., page 113), and the Année Dominicaine (II, page 128) place his death in December, 1227. He was buried in front of the prior's stall in the choir of Saint Jacques of Paris. Over his remains was placed a large slab, on which his likeness was chiselled. The idea in this was that, facing the superior, it might tell him: "Everyone who occupies this place should strive to imitate in all things the founder of our Priory and studium, Brother Matthew of France."[15]

He left a memory that will never fade.

[1] ALBERTI, fol. 79; Année Dominicaine, II (February), 67 ff; BALME-LELAIDIER, Cartulaire de Saint Doutinique, II, 15, and III, 58-59, 385, 387; CASTILLO, pp. 53-54, 56; CHAPOTIN, Dominic, O. P., Histoire de la Province de France; MALVENDA, pp. 170, 175, 221; MAMACHI, pp. 365-366, 410-411, 641; MORTIER, I, 27, 29, 90, 93, 104, and passim; PIO, Col. 12; QUETIF-ECHARD, I, 92; STEPHEN of Bourbon (mss.), De Septem Donis Spiritus Sancti, or De Diversis Materiis Praedicabilibus. We have added a great deal to this sketch from the Année Dominicaine and Chapotin. Matthew of France was rather neglected by the earlier writers; but these two works have made amends for this oversight. Some give lie de France, an old province of which Paris was the capital, as his birthplace. (Ed. note).
[2] GUI, Bernard, OP, Historia Fundationis Monasterii Pruliani, quoted in Acta Sanctorum, XXXV (first vol. for August), 439, No. 428.
[3] The great Innocent III was Cardinal Lotario di Segni.
[4] See also Année Dominicaine, II, 72-73, and MORTIER, I, 27, 29, 90.
[5] Some think that Master Jean de Barastre was of English birth, he had attained a high distinction in the ecclesiastical and learned circles of the French capital. His zeal and charity were proverbial.
[6] The Année Dominicaine and Chapotin give a number of documents on this subject.
[7] Among them were: Vincent of Beauvais, one of the most remarkable scholars of his age -- Peter of Rheims, who became bishop of Agen -- André de Longjumeau, who was Papal Legate to the Tartars and accompanied Saint Louis of France on his expedition to free the Holy Land from
the Turks -- Geoffrey de Blévex, one of the most noted professors in the University of Paris -- Philip, founder of the Priory at Rheims -- Laurence of Fougères, who was noted for his writings -- Henry of Marsberg, whose eloquence held Paris spellbound -- Guerric, founder of the Priory at Metz, and celebrated for his holiness and miracles -- Guillaume, a man of eminent sanctity and
founder of the Priory at Poitiers -- Etienne of Bourbon (or Belleville), a prolific writer and one of France's most apostolic men. Cfr Année Dominicaine, II, 75.
[8] Ibid., II, 84.
[9] Blessed Reginald lived only a few months after reaching Paris.
[10] BALME-LELAIDIER, as in note 1, II, 15, III, 58-59. One can hardly refuse to accept the conclusion of these authors.
[11] Ibid., III, 385, 387; CHAPOTIN, op. cit., p. 43; MAMACHI, p. 641. All the writers speak in terms of the highest praise of Bernard Gui, whose writings bear evident signs of his great research, care, and scrupulous exactness. It should also be noted, in this connection, that the
Province of Provence (now Toulouse) was established in France by the general chapter of 1221, with Blessed Bertrand of Garrigue as its provincial.
[12] MORTIER, op. cit., I, 137-138. See also CHAPOTIN, op. cit., pp. 43-44, 46.
[13] Such, for instance, were Hugues de Saint Cher, the great Scriptural scholar, and Humbert of Romans, the fifth Master of the Friars Preacher.
[14] Ibid., p. 96
[15] Ibid., and CHAPOTIN, op. cit., pp. 113-115.