The Life of Denis the Carthusian, of Blessed Memory

By Theodoric Loer
Vicar of the Cologne Charterhouse

Chapter 1

Denis is commended for his dedication to learning, the fruitfulness of his natural abilities, and his astonishing memory. He burns with desire for Carthusian piety. He devotes himself to Theological studies in Cologne. Praise for the writings of Denis.

DenisDionysius in Latin; also translated as Denys. was a son of the Carthusian Order—a man renowned for his great holiness, sublime contemplation, prolific knowledge, remarkable intelligence, singular memory, and incomparable piety. He flourished around the year 1450 A.D., both profitable to mankind and beloved by God. He was from the village of Ryckel in the Liège diocese of the Hesbaye,Born in 1402, modern-day Eastern Belgium. about two and a half milesLiterally 20 stades. from the town of Sint-Truiden. He had quite respectable parents, not of the lowest class according to the prosperity of the times, whose ancestral lineage gave him the surname Leuwis. Furthermore, it is recounted that as a young boy he was instructed in scholarship outside the home. However, there was an incredible desire for learning in him, even to such an extent that on many occasions (as he admits in the book On the Benefits and Generosity of God),Article 26. having been awoken by the brightness of the moon at night, considering it as daytime, he would have gotten up and left for school had he not found the doors of the building bolted shut. He was also gifted with a remarkable memory, so that whatever he had read once, he could recall without difficulty. From his great natural ability, as well as constant attention to his studies, he advanced so rapidly in learning that, to the astonishment of many, he came to be counted among the foremost philosophers.

Yet because he had grown into a young man of good natural quality—not only in knowledge, but also in piety—he had intended from an early age to submit his innocent neck to the yoke of the Lord. For he desired to leave the world behind so he would not be entangled in its snares. Burning with a desire for the Carthusian desert, he knew neither what he ought to do nor how he might attain it. For he had not yet reached twenty years old, the age required by the Order for admission. But remaining in the secular world, navigating through its stormy waters with moral purity, seemed impossible. Therefore, with his love of the Carthusian Order growing daily, he decided to try and gain admittance to two Carthusian monasteries even though he was too young—to see whether he might earn their fellowship and a share in their customs. So he hastened to the Charterhouse of St. John the Baptist in ZelemModern-day Belgian Limburg. near Diest; and he departed from there to Roermond,Modern-day Dutch Limburg. which is a town of Gelderland. In both he offered his petitions, but the Priors of both charterhouses postponed admission rather than denied it, because of his age. Denis, though disappointed in the desire newly conceived in his soul, did not abandon his resolve, but deferred it to a more opportune time.

So he began to consider what he should do in the meantime, and how he should safely conduct himself in the world to grow more suited for Carthusian solitude. And it came to his mind that after the frequent celebration of those exercises of the Order which move the soul towards God, nothing would be sweeter or more desirable to him than knowledge of the Scriptures. Therefore, without delay, he immediately brought himself to Cologne, where he knew there was a German University of great renown. There, he zealously applied himself to his Theological studies in order to become most educated. How greatly he succeeded is attested to by his book On Being and Essence,This work which Denis wrote before becoming a monk has not yet been discovered. which he wrote immediately after attaining the rank of master.Magister in Latin. And it is also attested to by his other books, regularly praised by the educated, which he wrote afterwards in the Carthusian Order—most especially those on the Old and New Testaments, and other various and nearly countless works. Indeed, in the Church of God, there is no one deemed his equal who has endured such immense literary labor, who has produced so many books filled with both knowledge and piety. Though the Abbot of SponheimJohannes Trithemius (1462-1516). would give preference to Augustine alone, whom we would as well if it were a contest of knowledge and piety in writing, it is nevertheless most certain from his own book surveying ecclesiastical writersLiber de scriptoribus ecclesiasticis, 1494. that no one has written as much as Denis the Carthusian. From which I conclude that the Abbot of Sponheim had not seen all the works of Denis. For the number is truly so great that even if the world swore it were possible, I would not have believed that so many books in such a great number of volumes could be produced by the same author, unless I had directly witnessed in each one of them both the quality and manner of expression (likewise the handwriting and the style) of Denis alone. For he himself composed his own books—rereading them, correcting them, and illuminating the headings. All these features are unmistakable, bearing witness to his unique handwriting and style. Indeed, this remains an undisputed fact.

For this reason, I never heard of anyone who saw the work of this man without astonishment and did not feel as I do—that one man could not have written so many books, that he could not have had that much time, that it could not have been done without an extraordinary miracle. What is more (to speak truthfully), it seems just as incredible that anyone, even one free from all other labor, should be able to read them all. For even if I pass over his other occupations which delayed his writing, he undoubtedly resided in the Carthusian Order, from whose divine Office (which is quite lengthy) he was never absent, and in which he served as Procurator and Prior for a considerable time. Furthermore, summoned from the monastery by the Lord Cardinal Nicholas of Cusa, a papal legate, he served the affairs of the Church for some time. In addition, he was singularly dedicated to prayer and contemplation. Furthermore, he was almost constantly engaged in reading and study (which is abundantly clear from his books). Besides these things, countless people from all over Germany would come to him for advice, so much so that he was hardly ever prevented from giving them counsel or writing them letters. Finally, it must be added that his monastery did not always have the books he required for his work, which meant excessive effort was needed for him to get them from elsewhere.

A diligent and unbiased reader will certainly find something to marvel at among his many books. For he is full of such knowledge, such plentiful variety, bursting with holiness—such that no one is above him. You will clearly see that nothing escaped him which was evident to others. Furthermore, he accomplishes much that is pleasing and desirable which you would not expect or seek out. Yet everywhere in his works he goes back to Scripture, not allowing any occasion for self-promotion in which he might wander from his purpose. And praise should be added to Denis as his books contain nothing fake, nothing arrogant, nothing foreign to pious morals. But in fact, as I have said, his knowledge is as clear as it is abundant—to the point where nothing remains to be desired in his books, except perhaps a greater elegance of style and expression. Yet even in this he might be excused as he naturally wrote in his own age for people of his own era, at a time when the Latin language, especially the more polished kind, was neither in use nor valued by the educated. For if he had lived in our own age and enjoyed teachers well versed in Latin literature in his formative years, it is hard to believe that he would have been second to anyone, even the more polished writers. But I pray that those who read this do not believe that I want to praise Denis to the disparagement of others, or to place him above those he should not be placed above. Each has an enduring excellence which is not outdone by others. In the same way, it should be granted that our Denis may himself excel in some particular way which is lacking in others. Both the Carthusian Order and the entire Catholic Church, O reader, should credit this man and his learning to the University of Cologne, in which he began his studies. He left there so great that even in the midst of the Carthusian desert, he afterwards became known to the entire world, celebrated by both the educated and the pious. For when the Supreme Pontiff EugenePope Eugene IV ruled from 1431-1447. saw a certain book of his that was presented to him, he is reported to have said: "Mother Church should rejoice in having so great a son."

Chapter 2

Denis becomes a monk of Roermond. He was remarkably devoted, humble, and self-restrained.

Continuing the story of his life, he was then granted admission at Roermond after moving on from Cologne. There, upon entering the long-desired charterhouse, he left everything behind and consecrated himself to God as a monk. As soon as he accepted the sacred habit, he lived so piously and irreproachably that even excellent men could see in him something worthy of imitation. He withdrew so far from love of the world, restrained himself so much from idle speech, abstained so much from immoderate enjoyment of created things, avoided wasting time to such a degree that in the end he offered to God a simple soul, free from vices, so that intoxicated with the sweetness of divine love, he would frequently experience mental ecstasies towards God, and would constantly be illuminated by divine consolations. Accordingly, in prayer he would repeatedly be in a state of rapture, standing motionless without bodily sensation for three or more hours, the powers of his soul drawn away to God. What more can be said? He became so dear to God in his solitude that he was deemed worthy to receive revelations from on high. And his merits and prayers, however great they might be within himself, would also be revealed to the world. The desolate and dejected experienced the efficacy of his prayers, as did the powers of hell; yet while the former were consoled, the latter were envious. Furthermore, whether he was speaking or writing, though his eloquence was limited, the grace of his knowledge was unmatched. Truly, his zeal for prayer was so strong that besides the lengthy prayers required by the Order, he would often recite the entire Psalter each day over and above the daily Office.

He also possessed a tall and robust body, uniquely capable of enduring long labors and vigils. Thus, after chanting the Matins prayers with the Brothers according to the ancient observance of his Order,Carthusians wake up in the middle of the night to pray Matins together, often returning to sleep afterwards. he devoted whatever remained of the night not to rest or sleep, but to study and prayer. Sometimes he was even found to have stayed awake all night in prayer. And thus, when others were amazed at him for this, he is said to have answered: "I have an iron head and a bronze stomach." It is certainly well known that he possessed a healthy and robust natural strength, which he made use of in his arduous and remarkable way of life with humility and modesty. Nevertheless, the grace of piety, which drove him with great intensity to these and many other things perhaps not possible for others, was far more powerful in him. He was also remarkably humble—for while everyone else held him in high esteem, he would think little of himself. Nor was he content to merely think himself of little value; he also desired to be considered worthless in the eyes of others. For that reason, he would demean himself both openly and in private, blaming himself for even the slightest of failings. He would mourn no less for small offenses, of which most tend to boast, as others do for great ones.

He always had a zeal for the interior life. Thus, dwelling within himself, he would be thoroughly preoccupied, so as to keep a perpetual Sabbath unto the Lord. As a result, sensory pleasure was nearly dead in him—for he even took as food things which others could barely look at without nausea. He did not refuse to eat butter infested with maggots or cherries and many other similar things that had already been eaten by slugs, saying that such a worm was not poisonous, nor should one be afraid to eat the same food as such creatures. If the herring was ever too salty, he would order it to be dipped into water and hung out to dry, and would not eat it until a stench filled the cell. When warned not to eat it, he said: "I would rather eat rotten food than food that is salty." For he had long since rejected any preference in food for the sake of his intense spiritual exercises, which occupied him from morning till night. For indeed, he was so diligent in reading and writing books, so fervent in prayer, that he would sometimes put off his midday meal on account of them, and often ate cold food. And he prayed always, even when dressing or undressing, or engaged in any other work. His abstinence from food and drink was incredible, and not to be imitated by most.

Chapter 3

Denis is appointed Procurator and converts a Jewish man. He frees a woman bound by a pact with a demon. Another miracle. What bothered the devil most about Denis.

But what need is there to praise the man with our words, when his excellent writings are more than enough recommendation? The integrity of Denis is made known far better from his books than from our discourse. Thus, due to his skill, after some time it appeared right to the Fathers of his house to appoint him to the office of Procurator. Although he might have been better suited to contemplation than to action, he took on the responsibility of this office, lest he seem more attached to his own will than to obedience. In truth, he had a greater interest for collecting souls than for collecting money. For instance, at that time he led a Jewish man to the orthodox faith and holy Baptism, converting him with great effort. For this reason, the Jewish man, lest he be thought ungrateful for Denis’ zeal and fatherly concern, took the name of his spiritual father at Baptism—for he was named Dionysius Dionysii.Or, "Denis, son of Denis." It is believed that the "Dionysii" family name found in Roermond at the present time can be attributed both to his name and his posterity.

But because his generous spirit could not endure the distractions of fleeting and temporal affairs, he gave up the office and was restored with great zeal to the exercises of the cell, to writing books, and much desired solitude. Yet in this he was not able to remain truly hidden. In fact, Popes, Princes, and others of lower rank would come to him from all over, write to him, bring him news, and eagerly seek his advice. Of course, no one who had been in the presence of Denis a single time could be ignorant of the degree of his integrity and his merit before God; there was no one who did not desire to return to him. Thus it came about that the Most Reverend Lord Cardinal of Cusa, while serving as a legate of the Apostolic See in Germany, discovered the profound knowledge and holiness of this man. He took him from the cloister, bringing him into his company for the benefit of the Church. Denis, far from being lazy, turned this opportunity granted to him to the profit of souls. For while appointed in the company of the Lord Legate, as he himself likewise writes, he visited many monasteries of both men and women for the sake of reform, and at that time published a very useful book on the reformation of nuns.

Because of these and many other works by which Denis burned with zeal for the glory of God and the salvation of souls, he stirred up the devil to persecute him. For this reason, the enemy of all good things devised many plots to render Denis hateful and detestable to the world. For he realized with envy the great number of souls which day after day were led away from his camp through Denis. I shall relate, therefore, something unheard of in past ages, miraculous to future generations, and one which no one today would believe unless compelled by the truth and the matter itself. A certain woman named Gebula (for that was her name), consenting to the devil, entered into a pact and swore homage to him. Moreover, she was persuaded by the devil to write a contract in her own blood so that she might be drawn further away from the hope of regaining salvation. Thus allied to this wicked incubus for a long time, the vicious woman was led into the most remote regions of the world; and wherever public games or spectacles were held in either Asia or Africa, she would soon appear, led there by the devil. She fought with a spear, and indeed with whatever type of arms or combat was called for, defeating all who engaged her in battle. The delicate woman threw armed men down from their horses, and secretly aided by her lover, she thus mocked the world for a considerable time. Yet what is more profound than divine mercy? What is more unsearchable than his plans concerning the children of men? Eventually, coming to her senses through the counsel of this man of God while the Most Reverend Lord Cardinal of Cusa was present—whom Denis (as I stated above) was now accompanying—she fled to the remedies of penance. And encouraged by the warnings and prayers of Denis, neither her own crimes, nor her sacrilegious promises, nor the written contract, nor even the threats of that former lover who was now an enemy could keep her away from the hope of divine mercy. Yet having broken the sacrilegious pact after countless scandals, after the most abominable acts, after the foulest commerce with the devil, the tearful sinner ran to the bosom of divine clemency. O, the zeal and wisdom of Denis! O, the faith of the woman! O, the infinite mercy of Christ! Who would believe that this woman could ever escape after having already been devoured by the jaws of the devil? Who would hope that she who had surrendered herself to the devil could return from the seductive defilement with which she had been polluted into the adoption of the sons of God? Yet what seems impossible to men is easy for the most beneficent Creator. And so, pouring out tears, she was brought to the Cardinal. There, renouncing her demon lover, she devoted herself once more to Christ. And having made a confession of her sins to him and having been bound to no small work of penance, she was absolved from all her sins and from the devil's pact.

Translation in Progress