Abbey of Good-Hope

The abbey of Good-Hope

History

The independent source making it possible to recall partially the history of the abbey is the work of Englebert Maghe (42e abbot of Good-Hope) heading Chronicum Ecclesiae Beatae Mariae Virginis Bonae Spei or, more simply, Chroniques of Good-Hope (1704). Before the publication of this printed work, Maghe had to classify, gather and compile all the documents of the abbey in a collection, a cartulaire in eighteen volumes, always preserved at present.

Origins

All starts with certain Raynard, lord of Cross-lez-Rouveroy. Guillaume, his son, is allured by the ideas of Tanchelin (or Tanchelme), a Hérétique which prevails in the area of Antwerp. However, the founder about the Prémontrés, Norbert de Xanten, manages to convert Guillaume de Croix with the catholic faith. As a sign of recognition, Raynard then offers to the community Abbaye of Prémontré part of its grounds located at Ramegnies, a locality close to Merbes-Holy-Marie and Peissant.

While Guillaume follows Norbert to the Abbaye of Prémontré, other monks of the same order are established in Ramegnies in 1126, in order to found new a Monastère there. They are under the control of certain Odon, initially Chanoine with Laon, then with Cuissy, becoming then Abbé of Good-Hope. The community does not remain a long time in Ramegnies and decides to be established later in Sart-Richevin.

The origin of the name Good-Hope remains obscure. This name appears for the first time in 1131 in a charter of Liéthard or Liétard, then bishop of Cambrai. According to a first assumption, the canons, happy to have finally found a place final to establish their community there, having thus good hope to become to it community, would have baptized their house Bona Spes , translation Latin of good hope . The legend even says that by discovering the site, Odon would have exclaimed “ Bonæ spei fecisti filios tuos ”, which means in Latin “ You inspired with your sons the good hope ” (Sag. 12,19). The second assumption preaches that a worship with Notre-Dame of Good-Hope existed already at this place at the time of the foundation of the abbey, which makes Good-Hope an important land power.

Already in 1130, the Chanoine S of Good-Hope do not leave nothing: indeed, Raynard offers some of its fields to the abbey, followed by other generous Christians. The fields in question are quickly maintained by the brothers convers, which exert before a a whole practical activity and are normally not intended for the priesthood. The latter live in small Prieuré S closer to the managed fields. The economic situation of the community remains stable until the 16th century. However, as of the 14th century, the number of brothers convers lowering, the canons must call upon servants. Progressive decline of this prosperity of the abbey the pleasing one to even lay off almost all the professionals.

Philippe of Harveng

A key character of the beginnings, who takes part substantially in the economic prosperity of the community, is the Philippe brother of Harveng (beginning of the 12th century-1183), Prieur of Good-Hope as of 1130 - 1131. Towards 1147, Philippe quarrels with the famous monk Bernard de Clairvaux about the transfer of a monk of Good-Hope towards the Abbaye of Clairvaux. This incident leads the superiors of Philippe to condemn it to the exile in 1148. But, three years later, they reconsiders their decision and end up clearing it. In 1152, Philippe of Harveng can thus regain with the monastery, of which it becomes the second Prélat of 1157 with 1182.

Wars and plunderings

The first part of the 16th century is marked in the area by the confrontations between the troops of François Ier de France and those of Charles Quint. At this moment are born also the catholic tensions between and Protestant. In 1542, the trainings of the future king Henri II of France, the son of François I^er, besiege the town of Binche, located at four kilometers of Good-Hope. The surroundings are inevitably plundered by the soldiers and the abbey does not escape the plundering, which will again reproduce in 1554.

Quite worse still, the November 10th 1568, in full context of wars of religion, the prince of Orange Guillaume Ier of Orange-Nassau invades the abbey and its soldiers put fire at the buildings. The community turns to its established refuges to Mons and Binche, but the first itself is put at bag in 1572 by the troops of Louis de Nassau and the second undergoes the same fate in 1576. Follows then a period of debt and precariousness for the community norbertine.

Revival

At the beginning of the 17th century, the community norbertine tries to be raised and starts to borrow funds to be able to restore the abbey buildings. They can also count on piles patrons. Indeed, the governors of the Spanish Netherlands, the Archduke S Albert de Habsbourg and Isabelle of Spain are generous towards the religious communities whose buildings were devastated by the wars of religion. Good-hope can thus profit from great restorations.

However, the loans multiply under the abbatiat of Augustin de Felleries (1642 - 1671), so that his successor, Englebert Maghe (1671 - 1708), must face many lawsuits. For the defense of the community, it is harnessed to join together all the documents concerning the abbey in an invaluable cartulaire, whose eighteen volumes are still preserved at the library at present.

Consequences of the French revolution

Closing of the monastery (...)

Daily life of the canons

The communities norbertines followed the Rule of holy Augustin. The monastic life was divided there between contemplative life and working life, according to the wish of Norbert saint.

Contemplative and intellectual life

Crossbred offices called (readings of psalms) and Laudes took place before the paddle. The Laudes generally included/understood three psalms, a reading and a biblical canticle. The day of the canon usually started towards 4:00 of the morning. Took place then masses, a meditation, the office of Prime (at daybreak) and the coulpe (public confession of its sins). Towards 7:30 of the morning, the young people took share with the lesson of Théologie, while oldest devoted themselves to unspecified studies. With 9:00 was celebrated the office of Tierce , followed by a conventual large-mass and office of Sexte . Towards 10:30 one study period until the dinner began again. With 11:30, a canon sounded the bell to announce the dinner. The dinner was caught in silence and a canon recited, since the pulpit, of the verses of the Bible. The discussion between canons nevertheless was authorized, a dinner per week.

After dining, the community went to the church for the Miserere and the office of None . These followed offices, the canons were entitled to a time of recreation and, once by week, to a walk. After the recreation, they went back to study until the Vêpres , in the twilight. The finished office, each one joined its room for a last study period. Towards 5:00 of the evening the supper, always taken in silence came, and which they called also collation. An ultimate recreation preceded the office by Complies , with 7:00 of the evening; towards 8:00, everyone was going to sleep.

The library

The part which is used still as library today date of prélature of the abbot of Patoul, i.e. towards 1713 - 1718, but it is attested that another part of 1510 - 1537 was used before as library. This room was entirely renovated and is used also as conference room. The copy of the Handwritten S.A. take place as of the beginning with Good-Hope and even after the appearance of the Printing works

works of Flavius Josèphe, Latin historian, retranscribed in 1155

Charitable life

It is known that an infirmary existed with Good-Hope since 1260. One there looked after and placed young patients, old men or even of the invalids of the area. Always, the abbey of Good-Hope had the concern of accommodating the most stripped and the common peoples were to have much consideration for this community which looked after them and nourished them. In 1787, one mentions besides that the money devoted to alms and the expenses of old people's homes represented the quarter of the incomes garnered by the abbey. These incomes came from the many dependences (firm, grounds, extractions of coal) which had the abbey.

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