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 primarily based on remaining a deacon for at least a few many years, and not preaching until eventually he had been given priest’s orders. This was meant to curb his enthusiasm somewhat, and maybe give him time to mellow from his eccentric tactics at St. Ninian’s in Glenalmond. There had been various options open up to Lyne but he went with an unpaid curacy in St. Peter’s, Plymouth, beneath the Rev. George Rundle Prynne.

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

“Leycester Lyne has just arrive down right here for a shorter time in get to make arrangements for currently being a curate to Mr Prynne a Puseyite clergyman of Plymouth. Leycester has introduced with him a youthful Scotchman of the identify of Buchan, and who is dressed in Highland costume. The latter is relatively a pleasant fellow and we have been to bathe &c quite a few times. They have dined with us several periods and the latter was a person working day sitting down on a single 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 had been an early supporter of Lydia Sellon and her Sisters of Mercy and, however their marriage was strained by 1861, but as Calder-Marshall claims: ‘with the chance of doing the job beneath Mr. Prynne – and in the exact town as Miss Sellon, ‘Mother Lydia’ in Faith, whose patron was the good Dr. Pusey himself. It was a God-despatched prospect 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 Enjoy of Jesus’, whose customers identified as themselves brothers – and of whom Lyne elected himself Outstanding. They quickly numbered nearly 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 fairly than Mr. Lyne. Sellon and, via her, Pusey took a terrific curiosity in Lyne and right after a couple of months recommended to him that the Modern society for the Really like of Jesus choose about a dwelling in Wyndham Put belonging to Sellon, and so set up their personal resident Brotherhood.

So considerably I’ve been unable to locate out considerably information and facts about the shortlived community from a source over and above Ignatius’ biographies, but Margaret Goodman did contact on the subject matter in her ‘Sisterhoods in the Church of England’ in 1863. (This part was also printed as an extract of the book in the February 2nd 1863 version of the Western Every day Mercury.)


In the close, only two of the proposed 30 users of the Society (Brother Thomas and Brother Vincent) were being ready to actually commit and Lyne despatched them on forward to move into the home. That very first evening, according to a later account prepared by the Baroness De Bartouche, the two men were awoken by a ‘supernatural’ gentle – a lit taper being held by a ghostly hand. Lyne turned up the up coming working day to be a part of his fledgling Purchase and took it as a sign of divine approval. Ahead of coming down with typhoid fever the adhering to working day…

Within just weeks Lyne was at death’s door, taken to stay with a Mrs. Pyne in Stoke. He bit by bit recovered from the typhoid and congestion of the brain but, relatively than return to the Brotherhood, his mother and father took him to Belgium to convalesce. Father Ignatius’ very first foray into reviving the English brotherhood was at an finish, however it appears to be the two other monks stayed on for some time.

Presumably this letter in the March 17th 1862 edition of the Western Day-to-day Mercury refers to a single of the brothers:

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

Brother Vincent also went to the Exhibition some time later, leaving the house to the treatment of a boy who at some point exhausted of the hold out and remaining. On his return, locating himself locked out, Brother Vincent ‘did not go forth to beg, but calmly turned back again all over again to property-portray.’ He was however closely affiliated with Sellon and the Devonport Sisters, just the similar, and experienced been residing at Ascot Priory. Had his wellbeing permitted, he supposed to accompany the a few sisters who went to Honolulu in September 1964 as part of the Hawaiian Mission. (As reported in John Bull of Oct 8th 1864 soon after they experienced recommended it was the disgraced Brother Augustine searching to go away the country.)

John Bull, 08 October 1864

The Culture alone may possibly have been saved up by the Rev. Prynne. In January 1866 the Western Each day Mercury printed a recent letter from Prynne – as its Exceptional – to associates of the Society, asking them to dress in their Society badges if they had been attending the funeral of Sophia Worthy, even though absent members ended up to study the burial office environment. Below is the story as instructed by the Christian Periods of January 26th 1866:


In 1962 Arthur Calder-Marshall wrote in The Enthusiast:

9 months right after his coming to Plymouth, Joseph Leycester Lyne was all established to located his monastic get or rather all established for his monastic get to be started. St. Benedict, on whom he modelled himself, would in these a scenario have moved in for a 7 days or two to familiarize himself with the put right before admitting any brothers. Brother Joseph despatched his two disciples on ahead.

On your own there in the vacant residence, one of them woke in the middle of the night and, if the Baroness is to be considered, saw through his open up doorway a shiny mild shining. He believed position was on fire, but just before waking the other brother, he went to the head of the stairs. The entire residence seemed ‘full of supernatural light’. No speculate, considering that one particular of the altar tapers which had 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 collectively 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 experience up coming day’. Dr. Pusey, she wrote, ‘interpreted the manifestation as a Heaven-sent indication of Divine approval, and the lighted taper as an emblem of the illuminating affect which monasticism was to drop upon the Church.’ But he counselled silence, since these types of a manifestation was ‘too sacred to be explained by the contact of community curiosity’.

It would be appealing to know what interpretation Dr. Pusey (or for that issue Brother Joseph himself) set on the reality that, irrespective of this evidence of Divine approval, Brother Joseph on the 2nd working day of his home in the Neighborhood, was seized with an acute assault of typhoid fever, adopted by ‘congestion of the brain’. If the Divine approval 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 critical a moment in the rebirth of English monasticism was certainly a sign of the Divine disapproval, at minimum of its timing. Or was it the escape into sickness of a person who knew that he had taken on anything for which he was not spiritually ready and which he experienced still left his subordinates to initiate on the to start with night time?

The sequel to this collapse followed a sample pretty like that at Glenalmond. As typical there was a mom-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 worse and even worse. Health professionals and nurses appeared of no avail. He well prepared after more for death, and Mrs. Pyne, considerably less tricky than Dr. Hannah, termed in a priest. Brother Joseph acquired his ‘Sacramental Absolution and what he believed to be his Viaticum’. He shed all electric power of coherent speech and hearing. Besides for a few lucid moments, all memory was blotted out (which intended, of program, that he forgot his failure). He lived in a ‘delirious nightmare, in the midst of which arose his previous horror, the blight of his baby-days, the curse that had wrung his boyhood, his quite manhood as well, in its cold, cruel hand – the panic of hell.’

He was punishing himself for obtaining overrun his skills with his ambition. But his anxiousness at obtaining failed his trusting patrons was dispelled by Dr. Pusey’s concept, ‘Do you think that our Lord would have authorized you to enjoy and provide Him so very long, if He had intended to permit you perish?’

When Brother Joseph read this message from his non secular father, he turned to his mother, who had arrive to his bedside, and explained, ‘I shall not die, but are living.’

At the time of Brother Joseph’s collapse his mother and father had been in France, experiencing, 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 deserted as he was happy that all that monkish nonsense had fizzled out so rapid. 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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