Adam of Kinloss

The Scottish Cistercian Trail

Melrose

Dundrennan

Newbattle

Kinloss

Saddell

Glenluce

Sweetheart

Cupar-Angus

Culross

Balmerino

Deer

Nunraw

Sermon on the Feast of Saint Benedict

by Adam Elder of Kinloss Abbey

Although the translator has supplied the essential source notes, printed at the end of his interesting contribution, Fr Aelred, our late editor, had added the following details, some of which will serve to bring out the Cistercian context of the sermon: Adam of Kinless, or Adam Senior, some time after 1529, entered the Monastery of Kinloss, former Cistercian Abbey of St Mary within the county and old diocese of Moray, Scotland. Founded by David I in 1150 or 1151, the abbey is today a ruin. Adam Elder has left us his Conciones capitulares (Sermons preached in Chapter) whose standard is admit­tedly not of classic Cistercian quality. The Sermons themselves however are probably the only representative writings of the time and place by a Cistercian. Fr Ambrose Conway of Sancta Maria Abbey, Scotland, has made this translation-the first in English, to our knowledge=-keeping faithfully to the original. While it would undoubtedly be better to have an historico-spiritual commentary to accompany it, yet the obvious first step is to have a translation made. Kinloss appears to be the most promising area for research among .the Scottish abbeys, and the scholars are expected to get working on it soon.

We would draw the attention of the editors of the "Dictionnaire des Auteurs Cisterciens", Rochefort 1975, to page 7 where they misplace Adarn Elder in the 13th century.

'Lo! we have left all things and followed thee! (Mt 19.27)

In olden times, my brethren, it was usual to celebrate and praise the illustrious men, the heroes, who had merited well of the state and had then passed from this mortal life. Men of old were convinced that this was the best way to raise up many others like them, willing to follow their example called to mind in these solemn commemorations. And so I myself (if I may compare the small with the great) will do what my poor abilities allow to give some measure of that praise due to our hero, our Lawgiver, Benedict. It is not, indeed, that I have to urge you and you are running well already, but I would give a little prick of the spur to urge on my own laziness to imitate a little more the virtue of this great man. Indeed I am hard put to it to find words to describe the merits of a man so great that my mind can scarcely envisage his greatness. So I have good reason to fear that I will collapse under the attempt to praise him as he deserves and, rather than give a fitting picture of him, betray my own foolishness. Why should I not confess the truth? I have certainly always thought it more honest for a man openly to make profession of the truth which that faithful witness, his conscience, cannot hide. My comfort is that your kindness is favourable to me; so, that I may be emboldened to my task, let us turn together to our Virgin Mother, offering her the praise of the Angelic Salutation: Ave gratia plena.

Brethren, as you have heard so often when the life of our Lawgiver has been read for our example and imitation, the Blessed Benedict was born in the province of Nursia of a good family as the world reckons it. When he had passed his boyhood, his good parents sent him for education to the city of Rome, at that time famous above other places for its schools of learning. In these early years, thanks to his sharp intellect and the help of God's grace, he acquired rapidly a sound scholarship. But he saw also of how little worth were all the successes of this world. He ceased to care for his family riches or for anything else in this world, seeing in such things only an obstacle to divine contemplation; and it was to this life of contem­plation that he resolved to devote himself, seeking to please God alone and mindful of the words of the Gospel: 'Everyone who has left house or brothers, or father or mother or children or lands for my name's sake will . receive a hundredfold and inherit eternal life' (Mt 19.28-9). He clearly saw, moreover, that man is born with the seed of vice within him, and that all the delight of the flesh is the enemy of the soul. He judged, and rightly so, that early youth is the time to fly from whatever would nourish carnal pleasure. He quickly made up his mind that all the glory and the evil pleasures of this world, all temporal things, were but sham goods of no lasting value and fit only to be rejected as the evil mothers of shame and wickedness i the real goods were heavenly contemplation, religion, mercy and the other virtues, and these must be sought whole-heartedly. Blessed he was by name, blessed by grace, and the Lord filled him with the spirit of wisdom and understanding, and would give to him a robe of glory, the reward of eternal life.

He turned sharply from worldly glory and from all evil pleasures and enrolled in the .service of Christ, service which gives true glory and real triumphs, and bent his neck to the yoke of religious profession, donning its holy habit. In this profession he made such progress in a short space by the care, the zeal, the diligence with which he strove to mould his life on that of Christ and His Apostles that, as St Gregory tells us, his life, his conduct, his miracles, might make him seem himself an Apostle. Admiration was first aroused by the remedies for sin he made use of: fasting, abstinence and other bodily afflictions. Such was his zeal in this respect that he hid himself in a dark and narrow cave, content with a little bread and water, as happy with this as with every delicacy, living long unknown to men. He knew that concupiscence, which lurks deep in the hidden places of the soul, is by these means smothered and killed, but that indul­gence is the beginning and the mother of lust. These were the means also by which he could give himself more easily and securely to the study of divine wisdom day and night.

It often happens that a stream when it rises in the heights of a mountain and starts out on its way is narrow because of the weakness of the waterspring whence it rises, but that later, fed by continual inflows, it joins and intermingles with other bubbling fountains and before long becomes a full-flowing river, deep and plentiful. So did the virtues of our hero, Benedict, have their small beginnings in his infancy but grew like a flood in time, fed by the streams of God's grace, of that God who 'prevented him with the blessings of his sweetness', and swelled into a great and boundless river as he became practically the foremost leader of the religious state. Given totally to God, he began with ardent zeal to spread His glory, teaching lessons of piety, justice, kindness, patience and all the other virtues, but above all charity to others, remembering the words of the Apostle: 'If I speak with the tongues of men and angels but have not charity, I am become as sounding brass or a tinkling cymbal' and so on (I Co 13.1). As he became better known and as his miracles won recognition as setting the seal on the holiness of his life, men hastened to honour and venerate him as an authentic saint. But let us go back to the point where we digressed.

We have said that his great care and set purpose was to imitate Christ and His Apostles in their life and virtues. Let us, so far as time allows, look into this. For love of Christ the Apostles became poor, uncultured, unrespected, weak, despised. Like them our hero, Benedict, although he had once been rich, noble and powerful, cast away his family possessions, his inheritance, estates, honours, the pleasures of this world and all those things for which men cross the seas and toil and quarrel and fight and wrangle. And why should he not do so? It was for the love of Christ, to imitate Christ and His Apostles, that he became poor and ignoble, vile and abject. In fine, he was in this mortal life in utter want, but when the flesh was given up to devouring worms, his soul, in all the beauty of its good works, was rejoicing with the angels.

I am sorry, brethren, that I have to pass over much else, but time is getting short. My advice is, and I hope I can convince you to adopt it, that while we are in this mortal life, so full of troubles and sorrows, while we still run our course and play our part on this world's stage, we should make it our care and resolution to follow the example of St Benedict. First of all, after the example of our hero, we must turn our mind from things earthly and temporal so as never to be soiled by the dust of vain thoughts. Rather indeed should our mind be fixed on heavenly things and united with God through careful custody of the heart and the guarding of a good conscience which will stand secure before the dread tribunal of God, the Just Judge, in the day when the earthly vessel of our body is dissolved and reduced to ashes. Thus, doing always the will of our Creator we will also be imitators of the Apostles, so that we can truly say with St Paul, 'Who is weak and I am not weak? Who is made to fall and I am not indignant?' (II Co 11.29), as we 'commend ourselves in every way as servants of God in endurance', and so on (II Co 6.4).

Let us shrink from no difficulty in this life nor fall away from the rules and precepts of this our Lawgiver whom we so much love and honour and venerate, today and every day. Let us give ourselves with all our power to continence, devotion, mildness and, above all, to mutual charity and kindness. Finally, let us devote ourselves thoroughly to the study of Scrip­ture and divine wisdom, strenuously seeking to overcome ignorance: so, always straining towards the things that are above, we shall deserve to win through to eternal happiness in the kingdom of heaven with our Legislator Benedict, through the mercy of our Lord Jesus Christ and His eternal Father and the Holy Spirit.

Translated by Fr Ambrose Conway

Sancta Maria Abbey

NUNRAW, Scotland

Bibliographical notes

(1) ADAM ELDER entered the Monastery of Kinloss some time after 1529 when Abbot Robert Reid was appointed and blessed. Nothing is recorded about his early life or about his family. In the chronicles and in his signature to a legal document his name appears as Adamus Elder but in wnnngs aspiring to literary elegance such as his sermons it is "Adamus Senior". His talent was recognised and he was entrusted with the formation of the younger monks. It was in the discharge of this office that his sermons in Chapter were composed. In 1541 Abbot Robert Reid was appointed Bishop of Orkney by the Holy See on the recommendation of King [ames V with permission to retain the office of Abbot for some years. He installed his nephew WaIter Reid as Abbot in 1553. The new Abbot, still a boy, was immediately sent to Paris to complete his studies and Adam Elder was sent as his tutor. When making report on his pupil's progress to the Bishop, Fr Adam asked more than once that his sermons, left in the Abbey, should be sent to him. After some delay they came but very much mutilated, possibly damaged on the journey. He re-edited them and had them printed in 1558. To the revision seemingly belong the expansion of the sermon on St Bernard to include admonitions to Abbot WaIter on his duties as Abbot, and possibly the vehemence of his attacks on the arch-heretics here and in the Corpus Christi sermon. Adam passes from history. His pupil finally changed his religion and made Kinloss the property of his family. (From Preface of John Stuart to "Records of Monastery of Kinloss", Edinburgh 1872; and Life of Abbot Robert Reid, id.)

(2) Elder, Adam: Conciones Capitulares, 1158. Pressmark: National Library of Scotland: BCL 549.

ADAM ELDER

SERMON ON THE FEAST OF SAINT BENEDICT

Offprint from « Cistercian Studies », n° 1, 1981

Ninian of Whithorn

Pilgrimage prayers at Whithorn Bishop John Cunningham joins rain-soaked pilgrims in honouring St Ninian in Galloway Scottish Catholic Observer September 4, 2009 by Martin Dunlop. ___________________________________________________ BISHOP John Cunningham celebrat­ed the Mass in honour of St Ninian on the annual Galloway Diocese pil­grimage to Whithorn last weekend. Accompanied by Bishop Emeritus Maurice Taylor, many of the priests and hundreds of parishioners from throughout the Galloway Diocese and beyond braved the appalling weather to join the open-air congregation perched on rocks to contin­ue this most ancient of Scottish Catholic traditions. On the last Sunday of August the Galloway Diocese, led by the bishop, has traditionally gathered on the beach in front of St Ninian's cave to celebrate Mass. History and tradition Fr Stephen Latham, parish priest at St Joseph's, Kilmarnock, enjoyed this year's pilgrimage and spoke of the history surrounding St Ninian and the traditions of Galloway Diocese. “Nowadays when we think of pilgrimages, we think mainly in terms of overseas shrines like Lourdes or Rome or Medjugorje," Fr Latham said. "Modem travel has brought these places within the reach of all and tourist agencies make visiting such places relatively easy. But long before planes or railway, Scots pilgrims were to be found following the great pilgrim routes of Europe to Canterbury, Cologne or Compostela. "But of all pilgrimages within Scotland there is one which, above all others, should be described as Scotland's National Pilgrimage-the pilgrimage to the shrine of St Ninian at Whithorn in Galloway." Fr Latham explained that, older and more frequented than pilgrimages to St Andrews, Iona or Dunfermline, the pil­grim routes to Whithorn were in use during the Dark Ages and remained busy throughout the Middle Ages. Early pilgrims When St Ninian died, in the year 432AD, he was buried in the little church he had built at Whithorn and pilgrims continued to visit Whithorn to learn the scientia sanctorum-the knowledge of holy things. "Throughout medieval times an annual feast in honour of St Ninian was celebrated at Whithorn," be said. "It began on the Tuesday of Whitsun Week when the shrine of the saint was carried from the priory to the chapel outside the town and lasted until the Feast of St John the Baptist on June 24. "Another resort of the medieval pil­grim was the cave which ancient tradition associates with St Ninian. The crosses carved on the walls of this cave prove that, as far back as 12 centuries ago at least, pilgrims were visiting this cave where St Ninian once prayed. "Individual pilgrims came from all over the land; some sought healing others came to thank St inian for favours received. Kings and queens, as well as commoners, were' to be seen on the pil­grim road." Royal visitor In 1329, a few months before his death, King Robert the Bruce came from Cardross to Whithorn seeking a cure of his leprosy. His son, King David II came also to seek healing. The most regular royal pilgrim was King James IV, who visited the site almost every year. Bishop John Cunningham (inset) celebrates Mass with Bishop Emeritus Maurice Taylor, while hundreds of pilgrims brave the weather and rocks to participate (main). – PICS: EDWARD FLANNIGHAN • martin@scottishcatholicobserver.org.uk

Scotand First Saint

16th September

Saint Ninian, Scotland’s First Saint

The Whithorn Trust was established in 1986 - explores the writings of the Venerable Bede ...

www.whithorn.com/saint-ninian.htm

St. Ninian: (NINIAS, NINUS, DINAN, RINGAN, RINGEN)

Bishop and confessor; date of birth unknown; died about 432; the first Apostle of Christianity in Scotland. The earliest account of him is in Bede (Hist. Eccles., III, 4): "the southern Picts received the true faith by the preaching of Bishop Ninias, a most reverend and holy man of the British nation, who had been regularly instructed at Rome in the faith and mysteries of the truth; whose episcopal see, named after St. Martin the Bishop, and famous for a church dedicated to him (wherein Ninias himself and many other saints rest in the body), is now in the possession of the English nation. The place belongs to the province of the Bernicians and is commonly called the White House [Candida Casa], because he there built a church of stone, which was not usual amongst the Britons". The facts given in this passage form practically all we know of St. Ninian's life and work.

The most important later life, compiled in the twelfth century by St. Ælred, professes to give a detailed account founded on Bede and also on a "liber de vita et miraculis eius" (sc. Niniani) "barbarice scriptus", but the legendary element is largely evident. He states, however, that while engaged in building his church at Candida Casa, Ninian heard of the death of St. Martin and decided to dedicate the building to him. Now St. Martin died about 397, so that the mission of Ninian to the southern Picts must have begun towards the end of the fourth century. St. Ninian founded at Whithorn a monastery which became famous as a school of monasticism within a century of his death; his work among the southern Picts seems to have had but a short lived success. St. Patrick, in his epistle to Coroticus, terms the Picts "apostates", and references to Ninian's converts having abandoned Christianity are found in Sts. Columba and Kentigern. The body of St. Ninian was buried in the church at Whithorn (Wigtownshire), but no relics are now known to exist. The "Clogrinny", or bell of St. Ringan, of very rough workmanship, is in the Antiquarian Museum at Edinburgh.

www.newadvent.org/cathen/11084a.htm