Society of the Love of Jesus

Joseph Leycester Lyne – ‘Father Ignatius’ – was ordained an Anglican deacon in the Diocese of Exeter on December 23rd 1860. His conditional development was dependent on remaining a deacon for at least a few a long time, and not preaching right up until he experienced obtained priest’s orders. This was meant to control his enthusiasm considerably, and most likely give him time to mellow from his eccentric methods at St. Ninian’s in Glenalmond. There ended up several possibilities open up to Lyne but he went with an unpaid curacy in St. Peter’s, Plymouth, under the Rev. George Rundle Prynne.

Rafe Neville Leycester, the then 16-yr-aged son of Lyne’s maternal uncle Captain Edmund Leycester, recorded in his diary for Thursday July 26th 1861:

“Leycester Lyne has just come down in this article for a brief time in order to make preparations for becoming a curate to Mr Prynne a Puseyite clergyman of Plymouth. Leycester has introduced with him a young Scotchman of the title of Buchan, and who is dressed in Highland costume. The latter is instead a pleasant fellow and we have been to bathe &c a number of times. They have dined with us various situations and the latter was one working day sitting down on one of our chairs which have horse-hair cushions, when he was obliged to get up and beg to have a softer cushion to sit on.”

Prynne experienced been an early supporter of Lydia Sellon and her Sisters of Mercy and, nevertheless their romance was strained by 1861, but as Calder-Marshall states: ‘with the prospect of doing the job beneath Mr. Prynne – and in the exact same metropolis as Overlook Sellon, ‘Mother Lydia’ in Faith, whose patron was the excellent Dr. Pusey himself. It was a God-sent chance and he took it with all the enthusiasm of which he was capable.’

He wasted no time in setting up an all male guild, the ‘Society for the Adore of Jesus’, whose associates identified as themselves brothers – and of whom Lyne elected himself Outstanding. They soon numbered almost 40 brothers. When Lyne offered himself at St Dunstan’s Abbey, then the domain of Mom Lydia and her Sisters of the Most Holy Trinity, it was as Brother Joseph instead than Mr. Lyne. Sellon and, through her, Pusey took a terrific curiosity in Lyne and immediately after a handful of months prompt to him that the Culture for the Really like of Jesus take over a residence in Wyndham Put belonging to Sellon, and so create their own resident Brotherhood.

So far I have been not able to discover out a lot information about the shortlived community from a source past Ignatius’ biographies, but Margaret Goodman did contact on the issue in her ‘Sisterhoods in the Church of England’ in 1863. (This section was also released as an extract of the book in the February 2nd 1863 version of the Western Everyday Mercury.)

In the stop, only two of the proposed 30 customers of the Society (Brother Thomas and Brother Vincent) were being prepared to really dedicate and Lyne despatched them on forward to shift into the dwelling. That to start with night, according to a later on account published by the Baroness De Bartouche, the two gentlemen ended up awoken by a ‘supernatural’ light-weight – a lit taper getting held by a ghostly hand. Lyne turned up the up coming working day to sign up for his fledgling Get and took it as a indication of divine acceptance. In advance of coming down with typhoid fever the next day…

Within just months Lyne was at death’s door, taken to remain with a Mrs. Pyne in Stoke. He little by little recovered from the typhoid and congestion of the mind but, instead than return to the Brotherhood, his dad and mom took him to Belgium to convalesce. Father Ignatius’ first foray into reviving the English brotherhood was at an end, while it appears the two other monks stayed on for some time.

Presumably this letter in the March 17th 1862 version of the Western Each day Mercury refers to a person of the brothers:

Brother Thomas, according to Goodman, saved up to show up at the International Exhibition of 1862 in London and never ever returned.

Brother Vincent also went to the Exhibition some time later, leaving the residence to the treatment of a boy who eventually fatigued of the wait around and still left. On his return, locating himself locked out, Brother Vincent ‘did not go forth to beg, but calmly turned back yet again to residence-painting.’ He was continue to carefully linked with Sellon and the Devonport Sisters, just the identical, and experienced been residing at Ascot Priory. Had his well being authorized, he meant to accompany the a few sisters who went to Honolulu in September 1964 as section of the Hawaiian Mission. (As reported in John Bull of Oct 8th 1864 just after they experienced prompt it was the disgraced Brother Augustine searching to leave the state.)

John Bull, 08 October 1864

The Society alone might have been stored up by the Rev. Prynne. In January 1866 the Western Day by day Mercury printed a latest letter from Prynne – as its Exceptional – to users of the Society, inquiring them to use their Culture badges if they had been attending the funeral of Sophia Deserving, though absent members ended up to browse the burial office. Listed here is the story as explained to by the Christian Situations of January 26th 1866:

In 1962 Arthur Calder-Marshall wrote in The Fanatic:

Nine months immediately after his coming to Plymouth, Joseph Leycester Lyne was all set to uncovered his monastic buy or relatively all established for his monastic order to be launched. St. Benedict, on whom he modelled himself, would in these kinds of a situation have moved in for a week or two to familiarize himself with the position ahead of admitting any brothers. Brother Joseph despatched his two disciples on ahead.

Alone there in the vacant dwelling, just one of them woke in the center of the night time and, if the Baroness is to be believed, saw as a result of his open up door a vivid mild shining. He assumed place was on fire, but ahead of waking the other brother, he went to the head of the stairs. The total dwelling seemed ‘full of supernatural light’. No wonder, due to the fact 1 of the altar tapers which experienced been left unlighted on the altar was now in whole blaze at the foot of the stairs, held in a ghostly or angelic hand! The brother woke his fellow, and jointly they took the taper back again to the altar, doused its flame and changed it in the candelstick.

How appropriate the Baroness was to say that it have to have been ‘with countenances of the tinge of cucumber that the terrified Brothers recounted their expertise following day’. Dr. Pusey, she wrote, ‘interpreted the manifestation as a Heaven-sent sign of Divine approval, and the lighted taper as an emblem of the illuminating influence which monasticism was to shed upon the Church.’ But he counselled silence, because these a manifestation was ‘too sacred to be described by the touch of community curiosity’.

It would be appealing to know what interpretation Dr. Pusey (or for that matter Brother Joseph himself) put on the actuality that, in spite of this proof of Divine approval, Brother Joseph on the 2nd day of his home in the Community, was seized with an acute assault of typhoid fever, adopted by ‘congestion of the brain’. If the Divine acceptance was manifest by the supernatural conjury of lighted tapers, the hanging down of Brother Joseph by typhoid fever and ‘congestion of the brain’ at so crucial a instant in the rebirth of English monasticism was certainly a signal of the Divine disapproval, at least of its timing. Or was it the escape into sickness of somebody who understood that he experienced taken on something for which he was not spiritually organized and which he had remaining his subordinates to initiate on the very first evening?

The sequel to this collapse adopted a sample pretty like that at Glenalmond. As usual there was a mother-in-God at hand – like Mamsie and Mrs. Cameron – this time a Mrs. Pyne. She took him to her property in Stoke. There Brother Joseph grew even worse and worse. Medical doctors and nurses seemed of no avail. He geared up once much more for dying, and Mrs. Pyne, less challenging than Dr. Hannah, called in a priest. Brother Joseph acquired his ‘Sacramental Absolution and what he thought to be his Viaticum’. He lost all power of coherent speech and hearing. Besides for a number of lucid moments, all memory was blotted out (which intended, of course, that he forgot his failure). He lived in a ‘delirious nightmare, in the midst of which arose his outdated horror, the blight of his infant-days, the curse that had wrung his boyhood, his really manhood too, in its cold, cruel hand – the fear of hell.’

He was punishing himself for getting overrun his skills with his ambition. But his stress and anxiety at possessing unsuccessful his trusting patrons was dispelled by Dr. Pusey’s concept, ‘Do you feel that our Lord would have permitted you to appreciate and provide Him so long, if He experienced meant to let you perish?’

When Brother Joseph heard this message from his non secular father, he turned to his mom, who had occur to his bedside, and stated, ‘I shall not die, but are living.’

At the time of Brother Joseph’s collapse his moms and dads had been in France, savoring, many thanks to the Lyne Stephens’ legacy, a ration of very long awaited leisure. Francis Lyne was as sorry that his son’s curacy experienced to be abandoned as he was happy that all that monkish nonsense experienced fizzled out so quickly. When Joseph was recovered the Lynes took him to convalesce in Belgium.

In 1908 Baroness De Bartouch gave this account with Lyne’s approval:

For additional like this you should click the image beneath:
Order of st Benedict

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