Many Carthusian writers entered the monastery dies. The Analecta has organized international from the university. congressesfor Carthusian studies, held to date at Folly's words concerning the are Kóln, Aggsbach, and Trichelhausen, as well as a more applicable today than at the time they were congress on the spiritual tradition in general uttered: few have glimpsed Carthusian piety, and (Lilienfeld, 1982). The proceedings of these con- few know the order's enormous literature. Where- gresses are published in the Analecta. In 1982 as other orders have promoted the historical study James Hogg launched a project to edit the Acta of of their traditions, the Carthusi for ascetic the Carthusian General Chapter, an important reasons consistent with their spiritual principles source for the study of medieval monasticism. In and pertinent to the circumstances of modern this editorial task, Hogg is joined by'Michael Sar- society - have not pursued such scientific work. gent, whose studies of the transmission of spiritual Individual Carthusians such as D. Autore and A. texts in medieval England are seminal for those Stoelen have accomplished significant scholarly who study the English mystics. The Analecta has work, but collaborative efforts have been few. The published many important vernacular texts of the last of thesewould seem to be the edition, or rather English Carthusians; scholars of the Middle Eng- reprinting of the works of the doctor ecstaticus, lish mystics are especially grateful for the Dionysius Cartusiensis(42 vols. in 44, 1896-1913, Analecta'spublication of Phyllis Hodgson's revised 1935), inspired by Leo XIII's encyclical Aeterni version of her classic text, The Cloud of Unknowing Patris. and RelatedTreatises (1981). Doubtless modern culture will benefit most It is_evident that James Hogg's efforts have from the Carthusians'undistracted prayer, but it revived in our time the Carthusian literary tradi- would also benefit from a knowledge of Carthu- tion. The address of the Analecta is Dr. James sian teaching. Clearly, the burden of advancing Hogg, Institut frir Anglistik und Amerikanistik, this knowledge outside the Charterhouse rests on Universitát Salzburg, a-5020 Salzburg, Austria. the shoulders of secular scholars, who like the Theseare the things we wish bestowedon us by humanists before them admire Carthusian spir- thesaints: prayer,learning, example.These we ituality and literature. The recent organization of ako ought to bestowon others diligently and scholarly study of Carthusian tradition can be louingly. (Guigo I, Meditations, 238). attributed largely to one man, James Hogg, Uni- versitát Salzburg. In 1970, Hogg founded the Dom Benoit Lambres, A Prolific Carthu- Analecta Cartuiana, for the study of the history and sian Writer of the 20th Century spirituality of the Carthusian order. This publica- Although the spirit of the Carthusian Order, tion was immediately welcomed by historians of stressing retirement from the world and anonym- spirituality throughout the world. In the last ity, does not seem to encourage publication activi- twelve years, the Analecta has issued over eighty ties of its members, one nevertheless encounters volumes, including studies on Carthusian legisla- several Carthusians among the first-rate spiritual tion, the history of individual Charterhouses, stu- writers of the Christian tradition. Guigo I and II, dies and critical editions of the works of Carthu- Guigo de Ponte, Hugh of Balma, Ludolph of Sax- sian spiritual writers, and illustrated studies of ony and Dominic of Prussia, Henry Egher of Kal- Carthusian architecture. We cite here a few pub- kar and Denys of Ryckel, Surius and Lanspergius, lications in order to indicate the scope and variety Frangois de SalesPollien and Augustin Guillerand of the Arm,lecta:Michael of Prague, De quatuor uir- are names of great importance to students of the fuiíbus card,inalí\us pro eruditióne prinèípum, ed. W. history of spirituality. In their tradition stands the G. Storey (2 vols., L972); Nicolas Kempf, Tractatus Dutch Carthusian Dom Benoit Lambres (1898- demystica theologia,ed. K. Jellouschek, with intro. J. 1974),who is one of the most productive spiritual Barbet and F. Ruello (2 vols., 1973); Heinrich von writers in the 20th century. Kalkar, Theoria Metrica, Editio princeps, A. P. Dom Lambres was born in Utrecht (Nether- Orbán (1979); Guigo du Pont, De contemplatione, lands) on 2January, 1898. As a young man he was ed. P. Dupont, (to appear); Adam of Witham, De devoted to music, art, and literature. His early love quadripartito exercitiocellae, ed.J. Hogg (to appear); of these things influenced his later spirituality. W. Baier, Untersuchungen zu den Passionsbetrach- (Editor's note: it also probably influenced his tungen in der "Vita Christi" des Lu"dolf uon Sachsen: admiration for Hans Urs von Balthasar, who Ein quellenh,ritischer Beitra,g zu Leben und Werk emphasized the aesthetic as a path to ). In Lu^dolfs und zur Geschichteder Passionstheologie(3 several of his writings, Dom Lambres defends vols., 1977); R. B. Marks, The Medieual Maruncript beauty as a major Christian value and as a way to Library of the Charterhoue of St.Barbara in (2 God, and he also wrote several "musical medita- vols., l97{); A. Devaux, La Chartreusede SêIignac tions" and articles on poetry. After completing his (1975); H. Rossmann, Die Geschichtedcr Kartawe grammar-school, Dom Lambres entered the Aggsbach bei Melk in Niederósterreich (1976); G. Dominican Order in Holland. But soon he felt a Chaix, La Chartreuse de Cologne au XVI' siècle (3 strong desire for the contemplative and ascetic life vols., l98l); Heinrich Hallers Ubersetzungder "Imita- embodied in the solitary and common ideal of the tio Christi," ed. E. Bauer (1982). Volumes entitled Carthusian Order. In December, 1920, he joined Colle ctanea Cartuieruia contain article-length stu- 2 the Charterhouse atLaValsainte in the SwissAlps. His Carthusian aspirations proved well-founded, (The Minstrel of Prince Jesus). Under this name and in 1923 he made his solemn profession. In the he published a large number of edifying stories same year he wrote his first book, entitled Een boek and meditations for young people in youth- ouer Karthuizers ("A Book on Carthusians"), pub- reviLws, later collected in books, the first of which, lished anonymously a year later, and revised twice Prins Jesus Minstreel (1933), became very popular in 1937 and 1947. and was often reprinted. Other popular youth- In 1924, becauseof a shortage of cells at Val- books of Dom Lambres were Don Felice, de geluhs- sainte, Dom Lambres was sent to the English Ieer uan een Kartuizer ("D. F., The Doctrine of Charterhouse at Parkminster (Sussex).In 1930 he Happiness of a Carthusian," l94l), and the ltalian was removed to Calabria, whence he began a so- SandroArgentoaiuo (1948). In 1946 he anonymous- journ among Italian Charterhouses. In l93l he ly published a novel, entitle Het ziekauontuur aan went to Vedana, in 1934 to Pavia, and in lg45 to DesmondBowdry ("The Soul-Adventure of D. 8."). Florence. In 1946 he became Vicar of the Charter- The original version of this book seems to have house of Calci near Pisa, a community of Dutch been written in English. An Italian translation was Carthusians gathered to prepare the return of the published later, and the book was even awarded a Order to the Netherlands, where no Carthusians prize by an artists'society at Milan (which did not had lived since the suppression of the Roermond please his superiors). Among hs books two Dutch Charterhouse in 1783. In 1949 he went to the prayerbooks should also be mentioned, Noaa et Charterhouse of Farneta aÍ. Lucca and in l95l Vetera (1950) and In Christo (1962). The first of again to Florence. Dom Lambres'constant remov- these, which went through six editions, exercised al from one Charterhouse to another was caused great influence. by the impetuosity of his artistic character, which Dom Lambres' studies in the history of Car- did not fail to create tensions in contemplative thusian chant deserve special mention. Since he communities. In 1955Dom Lambres found rest in was extremely musical and was a Cantor the grea- the Charterhouse of his profession at La Valsainte, ter part of his monastic life, Dom Lambres de- where he spent the last twenty years of his life. On voted himself for more than thirty years to the 13 June, 1974, Dom Lambres died in his bed, restoration of Carthusian plainchant after the ex- where he was found at the time of the Night ample of the work done by the Benedictine Office. of Solesmes(France). At the request of the of In an article in the I{ew Catholic Encyclopedia the Grande Chartreuse Dom Lambres prepared a Dom Lambres described the chief purpose of the hymnal, revised in conformity with the oldest Carthusian way of life as "to lead men to union liturgical manuscripts. He was permitted some with God in contemplation, through liturgical visits to Solesmes and engaged in an extensive celebrations in choir and spiritual exercisesin the correspondence with several important. plain- silenceand solitude of the hermitages." Dom Lam- chant-scholars. In 1958 he completed his revised bres gave attention to both the liturgy and spiritual hymnal, and in 1963 he finished a revised gradual. exercises in an astonishing number of articles, To Dom Lambres'disappointment, his ideasabout mostly signed with his nom de plume "Benoit du the restoration of Carthusian plainchant found Moustier." Through Benoit du Moustier's writings only partial approval and realization within the many readers in the Low Countries, Italy, France, Order. Dom Lambres also published several arti- and in the English-speaking world became ac- cleson the history of Carthusian liturgy and plain- quainted with the Carthusian, or even the Chris- chant in the Swiss review Le Lutrin, the Dutch tian spiritual tradition. Dom Lambres published Gr eg oriw bla d and Litur gisc h W oor de nb o e k, the R ea ue more than twenty books and a great number of Belge de Musicologte,and the Etudes Gregoriennesof articles in more than thirty reviews. The Dutch Solesmes. He prepared an extensive article on review Ons GeestelijkLeuen ("Our Spiritual Life") "Chant of the Carthusians" for the Dictionary of published almost fifty contributions of his hand, Plainsong(New York), which has never appeared, and another Dutch review Tijdschrift aoor Geestelijk owing to the decline of interest in Gregorian chant Leuen ("Review for the Spiritual Life") about and Latin liturgyafterVatican II, which Dom Lam- eighty. In many of his articles Dom Lambres bres highly deplored. Probably for the same shareshis lectiodiuinawith his readers, telling them reason a one-volume edition of Dom Lambres' about spiritual writers and translating significant writings on Carthusian chant, intended by the parts of their works. Other articles deal with Charterhouse of Miraflores (Spain), has not yet Carthusian history or aspects of the comtempla- appeared. tive life. Often Dom Lambres gives practical Lastly, we wish to call attention to Dom Lam- advice to those who search God in prayer and bres' relations with the English-speaking world. meditation. Perhaps among his best publications During his sojourn in Parkminster, Dom Lambres are his own meditations on Scriptural words,litur- became acquainted with the medieval English gical texts or on quotations from poets. mystic writers. In 1932 he introduced them to Before adopting the pen-name "Benoit du Dutch readers in his anthology MetJenn. Een bun- Moustier." Dom Lambres was already well-known del Christusgedachtenuit de Engekche Mystiek ("With under another pen-name, "PrinsJesus' Minstreel" A Collection of Christ-thoughts from Etg- 3 Jesus. lish Mysticism,"). In 1949 this anthology appeared appear in a Dutch review. He is also planning an in an Italian adaptation, Jens. Eleaazioni di mystici anthology of Dom Lambres' writings for the Inglesi medioeaald.In the same year another Dutch Carthusian commemoration in 1984. anthology appeared, Met de mystiehenaon Ouerzee ("With the Mystics from Overseas"). In many arti- Notices cles Dom Lambres drew attention to the English We note briefly the 1982-83 "Spirituality mystics. Series" lectures sponsored by the College of St. For those who only read English, Dom Lam- Catherine, St. Paul, Minnesota: Elizabeth Sewell, bres'most accessiblepublications are his fourteen "Mary in the Christian Poetic Tradition" (21 articles on Carthusian spirituality and Carthusian September, 1982); Thomas Hopko, "Mary in the writers in the New CatholicEncyclopedia ( 1967), and Eastern Orthodox Tradition" (17 November, his contributions to English and American re- 1982);Immaculata Keenan, "Mary and Dante" (23 views. ln Mount CarmelDom Lambres wrote on the February, 1983); Mark Jordan (Associate Faculty, Rosary and on "Holy Unrest and Holy Rest"; in Center for Comtemplative Studies),"Mary and St. Worship, he wrote on mental prayer; in The Priest Thomas Aquinas" (20 April, 1983). Perhaps our readers do not know an impor- on the breviary and on Jacques Maritain; in Spir- itual Life on the Benedictine ascetic Augustine tant reference work which we commend to their Baker; in the Dominican review Crossand Crown attention Dizionario degli istituti di perfezione,dtr.by Rocca, 6 vols. (Rome: Edizioni on Walter Hilton, the Jesus Prayer, Julian of Nor- G. Pellicci and G. wich, "A Christian Perspectiveon Art and Beauty" Paoline, 1974-).We can do no better than to quote etc. Most of Dom Lambres English articles, howev- Robert J. Burns, sj, Catholic Historical Reuiew er, appeared in Pax, the monthly review of the (1977),69-70: "The DIP has ambitioned covering Benedictines of Prinknash (Gloucestershire), to the history, spirituality, inner structure, and con- which he contributed from 1935 onwards. These tributions of every monastic, mendicant, military, hospitaller, ransomer, or other order or congrega- articles concerned, among other things, Julian of Norwich , the Ancren Riwle (a rule for recluses from tion ... over the past two millennia within the . .. It includes also biographical about 1200), the English mystics, St. John of the Cross, the use of the Psalter in the liturgy, etc. In entries for founders and notable members; canon- the same review Michael Hambury in 1975 com- ical and asceticalconcepts; and some attention to memorated Dom Lambres as a "gifted Carthu- psychological,social, and cultural aspects... De- sian." Iiberately historical in orientation, the DIP avoids - Peter Nissen the tendentious activism of either traditional or Nijmegen (Netherlands) trendy theologians . .. thus it skirts the contem- porary excitements of conjectural theology which Peter Nissen is preparing a complete bibliography would have doomed it to a parochial audience and of Dom Benoit Lambres' writings, which will early obsolescence."

Tntth oughtn bedispl.ayed. as somcthing beautiful . . . Truth, without beaullanl. comeliness,and, nailed. to the cross,mu.st be ad.ored . . . Truth is not defennzd.but defends.For it d.oesnot need.yu, but you need.it (Guig o l, Med.itatioru,z, 5, 204)-

University of Dallas, Irving, Tx 75061 Center for Contemplative Studies BULK RATE (2r4)72r-5196 U.S.POSTAGE KentEmery, Jr. Director PAID Permit No. 128 Irving, Texas