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 based mostly on remaining a deacon for at the very least 3 years, and not preaching until eventually he had acquired priest’s orders. This was meant to curb his enthusiasm to some degree, and possibly give him time to mellow from his eccentric practices at St. Ninian’s in Glenalmond. There have been different possibilities open to Lyne but he went with an unpaid curacy in St. Peter’s, Plymouth, less than the Rev. George Rundle Prynne.

Rafe Neville Leycester, the then 16-12 months-old son of Lyne’s maternal uncle Captain Edmund Leycester, recorded in his diary for Thursday July 26th 1861:

“Leycester Lyne has just occur down below for a shorter time in order to make preparations for currently being a curate to Mr Prynne a Puseyite clergyman of Plymouth. Leycester has introduced with him a young Scotchman of the identify of Buchan, and who is dressed in Highland costume. The latter is fairly a awesome fellow and we have been to bathe &c various occasions. They have dined with us quite a few times and the latter was one working day sitting on 1 of our chairs which have horse-hair cushions, when he was obliged to get up and beg to have a softer cushion to sit upon.”

Prynne experienced been an early supporter of Lydia Sellon and her Sisters of Mercy and, although their partnership was strained by 1861, it would continue to have seemed a fantastic chance for Lyne to make contacts in just the Ritualist movement. As Calder-Marshall says: ‘with the possibility of working below Mr. Prynne – and in the exact metropolis as Miss out on Sellon, ‘Mother Lydia’ in Religion, whose patron was the terrific Dr. Pusey himself. It was a God-despatched prospect and he took it with all the enthusiasm of which he was able.’

He wasted no time in developing an all male guild, the ‘Society for the Enjoy of Jesus’, whose users named on their own brothers – and of whom Lyne elected himself Remarkable. They soon numbered almost 40 brothers. When Lyne introduced himself at St Dunstan’s Abbey, then the domain of Mother Lydia and her Sisters of the Most Holy Trinity, it was as Brother Joseph alternatively than Mr. Lyne. Sellon and, via her, Pusey took a wonderful fascination in Lyne and soon after a several months advised to him that the Modern society for the Love of Jesus just take more than a residence in Wyndham Spot belonging to Sellon, and so establish their personal resident Brotherhood.

So significantly I have been not able to uncover out a lot info about the shortlived local community from a resource beyond Ignatius’ biographies, but Margaret Goodman did contact on the subject in her ‘Sisterhoods in the Church of England’ to start with revealed in November 1862. (This segment was also released as an extract of the guide in the February 2nd 1863 edition of the Western Day by day Mercury.)


In the end, only two of the proposed 30 members of the Modern society (Brother Thomas and Brother Vincent) were ready to really commit and Lyne sent them on ahead to transfer into the house. That first evening, in accordance to a later on account penned by the Baroness De Bartouche, the two adult males were awoken by a ‘supernatural’ light – a lit taper currently being held by a ghostly hand. Lyne turned up the up coming day to be part of his fledgling Order and took it as a sign of divine approval. Just before coming down with typhoid fever the pursuing working day…

In months Lyne was at death’s door, taken to continue to be with a Mrs. Pyne in Stoke. He slowly and gradually recovered from the typhoid and congestion of the brain but, rather than return to the Brotherhood, his mom and dad took him to Belgium to convalesce. Father Ignatius’ initially foray into reviving the English brotherhood was at an finish, however it looks the two other monks stayed on for some time.

Presumably this letter in the March 17th 1862 version of the Western Day by day Mercury refers to one of the brothers:

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

Brother Vincent also went to the Exhibition some time afterwards, leaving the household to the care of a boy who at some point tired of the wait and left. On his return, discovering himself locked out, Brother Vincent ‘did not go forth to beg, but calmly turned again all over again to property-portray.’ He was however intently related with Sellon and the Devonport Sisters, just the very same, and experienced been residing at Ascot Priory. Had his health permitted, he meant to accompany the 3 sisters who went to Honolulu in September 1964 as portion of the Hawaiian Mission. (As reported in John Bull of October 8th 1864 right after they experienced suggested it was the disgraced Brother Augustine on the lookout to depart the place.)

The Culture alone may possibly have been kept up by the Rev. Prynne. In January 1866 the Western Day by day Mercury printed a current letter from Prynne – as its Superior – to members of the Modern society, asking them to don their Society badges if they ended up attending the funeral of Sophia Deserving, even though absent users ended up to go through the burial business office. Right here is the story as told by the Christian Situations of January 26th 1866:


In 1962 Arthur Calder-Marshall wrote in The Enthusiast:

9 months immediately after his coming to Plymouth, Joseph Leycester Lyne was all set to found his monastic order or instead all set for his monastic purchase to be founded. St. Benedict, on whom he modelled himself, would in this sort of a case have moved in for a 7 days or two to familiarize himself with the location just before admitting any brothers. Brother Joseph sent his two disciples on ahead.

Alone there in the empty house, just one of them woke in the center of the evening and, if the Baroness is to be considered, observed by way of his open door a dazzling light shining. He imagined place was on fire, but in advance of waking the other brother, he went to the head of the stairs. The total house seemed ‘full of supernatural light’. No surprise, since a person of the altar tapers which had been left unlighted on the altar was now in comprehensive blaze at the foot of the stairs, held in a ghostly or angelic hand! The brother woke his fellow, and with each other they took the taper back again to the altar, doused its flame and changed it in the candelstick.

How right the Baroness was to say that it must have been ‘with countenances of the tinge of cucumber that the terrified Brothers recounted their working experience future day’. Dr. Pusey, she wrote, ‘interpreted the manifestation as a Heaven-sent indicator of Divine acceptance, and the lighted taper as an emblem of the illuminating influence which monasticism was to drop on the Church.’ But he counselled silence, due to the fact these a manifestation was ‘too sacred to be explained by the contact of community curiosity’.

It would be exciting to know what interpretation Dr. Pusey (or for that make a difference Brother Joseph himself) place on the simple fact that, in spite of this proof of Divine acceptance, Brother Joseph on the next working day of his home in the Community, was seized with an acute attack of typhoid fever, followed by ‘congestion of the brain’. If the Divine acceptance was manifest by the supernatural conjury of lighted tapers, the striking down of Brother Joseph by typhoid fever and ‘congestion of the brain’ at so crucial a moment in the rebirth of English monasticism was certainly a indicator of the Divine disapproval, at minimum of its timing. Or was it the escape into sickness of an individual who understood that he had taken on some thing for which he was not spiritually prepared and which he experienced left his subordinates to initiate on the initial night?

The sequel to this collapse adopted a sample very 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 household in Stoke. There Brother Joseph grew even worse and even worse. Doctors and nurses seemed of no avail. He organized at the time a lot more for death, and Mrs. Pyne, fewer tough than Dr. Hannah, named in a priest. Brother Joseph received his ‘Sacramental Absolution and what he believed to be his Viaticum’. He lost all energy of coherent speech and listening to. Other than for a few lucid moments, all memory was blotted out (which meant, of course, that he forgot his failure). He lived in a ‘delirious nightmare, in the midst of which arose his previous horror, the blight of his little one-times, the curse that experienced wrung his boyhood, his extremely manhood way too, in its chilly, cruel hand – the fear of hell.’

He was punishing himself for acquiring overrun his abilities with his ambition. But his panic at owning unsuccessful his trusting patrons was dispelled by Dr. Pusey’s message, ‘Do you consider that our Lord would have authorized you to adore and provide Him so very long, if He had intended to enable you perish?’

When Brother Joseph listened to this information from his non secular father, he turned to his mother, who experienced appear to his bedside, and mentioned, ‘I shall not die, but stay.’

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

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








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