Refusing The Eucharist

Auxit autem procellam huiusce perturbationis etiam mors Sabercti regis Orientalium Saxonum, qui ubi regna perennia petens tres suos filios, qui pagani perduraverant, regni temporalis heredes reliquit, coeperunt illi mox idolatriae, quam, vivente eo, aliquantulum intermisisse videbantur, palam servire, subiectisque populis idola colendi liberam dare licentiam. Cumque viderent pontificem, celebratis in ecclesia missarum sollemniis, eucharistiam populo dare, dicebant, ut vulgo fertur, ad eum barbara inflati stultitia: Quare non et nobis porrigis panem nitidum, quem et patri nostro Saba, sic namque eum appellare consuerant, dabas, et populo adhuc dare in ecclesia non desistis? Quibus ille respondebat: Si vultis ablui fonte illo salutari, quo pater vester ablutus est, potestis etiam panis sancti, cui ille participabat, esse participes; sin autem lavacrum vitae contemnitis, nullatenus valetis panem vitae percipere. At illi: Nolumus, inquiunt, fontem illum intrare, quia nec opus illo nos habere novimus, sed tamen pane illo refici volumus. Cumque diligenter ac saepe ab illo essent admoniti nequaquam ita fieri posse, ut absque purgatione sacrosancta quis oblationi sacrosanctae communicaret, ad ultimum furore commoti aiebant: Si non vis adsentire nobis in tam facili causa, quam petimus, non poteris iam in nostra provincia demorari. Et expulerunt eum, ac de suo regno cum suis abire iusserunt. Sancta Beda, Historiam Ecclesiasticam Gentis Anglorum, Liber II, Cap V Source: Migne PL 95.90b-c

The storm of this disturbance grew with the death of Sabert, king of the East Saxons, who seeking the eternal kingdom left to his three sons, still pagans, the inheritance of his temporal kingdom, and they immediately began openly to give themselves up to idolatry, which while he lived they had seemed somewhat to abandon, and they granted free licence to their subjects to serve idols. And when they saw the bishop, while he was celebrating Mass in the church, give the Eucharist to the people, puffed up with barbarous folly as they were, they said to him, as it is commonly reported, 'Why do you not give to us also that white bread, which you used to give to our father Saba,' for so they were accustomed to call him, 'and which you do not stop giving to the people in the church?' To which he answered, 'If you will be washed in that font of salvation, in which your father was washed, you may also have the holy Bread of which he partook; but if you scorn the water of life, you can in no way receive the bread of life.' They said to him, 'We will not enter into that font, because we know that we have no need of it, and yet we wish to be refreshed by that bread.' And when they were earnestly and frequently admonished by him that this could by no means be done, that no one without holy cleansing could receive the sacred oblation, at last, shaking with rage they said, 'If you will not agree with us in so trivial a matter concerning what we want, you shall not stay in our province any longer.' And they drove him out and commanded him and his associates to leave their kingdom. Saint Bede, Ecclesiastical History of the English People, Book 2, Chap 5

Fortifying A Bishop

Acceptis litteris tuis, frater sancte, laetus de salute tua, sed tristis de tribulatione et persecutionibus, quas te pati a gente tua in illis tuis apicibus agnovi. Attamen beatos esse, Domino dicente, legimus, qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum coelorum. Quapropter suadeo tibi, frater venerande, ut viriliter in fide integra et devotione infatigabili, pro commissis tibi a Christo ovibus certare non cesses, ne mercenarius fugiens, et non pastor firmus ab ipso Domino et pastore omnium deputeris. Aspice in eum, qui pro ovibus suis animam suam posuit, qui omnibus generaliter praecipiens dixit: Qui vult venire post me, abneget semetipsum, et tolla crucem suam et sequatur me. Cui gregem Christi abiturus relinquis? Nec haec dico quasi me excusando ad benefaciendum servis Dei, sed magis te adhortando, ut bona, quae incepisti facere, ad finem aeternae salutis perducas. Qui perseveraverit usque in finem, hic salvus erit. Idcirco scripsi ad Offanum regem ut te adjuvaret, et defenderet sanctam Ecclesiam secundum suam possibilitatem: quatenus tibi liceat Deo servire, et talentum tuum multiplicare in loco, ubi accepisti eum; et mercedem exspectare perpetuae beatitudinis, dicente Domino tuo: Euge serve bone et fidelis. Alcuinus, Epistola LVII, Aethelredo Episcopo Source: Migne PL 100.148b-c

Receiving your letter, holy brother, I rejoiced at your health but grieved at the tribulation and persecution which you suffer from your people regarding the affairs of your high position. However, 'Blessed are they,' the Lord says, we read, 'who suffer persecution on account of righteousness, for of them is the kingdom of heaven.' 1 For which reason I exhort you, venerable brother, that without rest you struggle manfully firm in faith and with tireless devotion for the flock that Christ has committed to you, lest you flee like some mercenary, not like a shepherd strong from the same Lord and pastor whom you should imitate in everything. Look to him who laid down his soul for his sheep, who speaking to all said, 'He who wishes to come after me, let him deny himself and take up his cross and follow me.' 2 Having fled, to whom shall you leave the flock of Christ? I do not say these things as if excusing myself from the good work of the servant of God, but more to encourage you to lead the good things you have begun to that end of eternal salvation. He who perseveres to the end shall be saved. 3 Therefore I shall write to King Offa that he might aid you and defend the holy church insofar as he is able, seeing that it is given to you to serve God and to multiply your talents in the place which you have received, and to hope for the wealth of perpetual beatitude, with your Lord saying, 'Well done, good and faithful servant.' 4 Alcuin of York, Letter 57, To the Bishop Ethelred 1 Mt 5.10 2 Lk 9.23 3 Mt 10.23 4 Mt 25.21

Attaining Heaven, Avoiding Hell

Si forte quaeritis quomodo quis ascendat in coelum, vel quis quomodo cadat in infernum? Per mala igitur opera ruit homo ad inferna; per bona vero ascendit ad superna. Mala itaque sunt opera: delectatio carnalis, ambitio saecularis, avaritia, et omnis concupiscentia mala, violentia, rapina, mendacia, luxuria, fornicatio, invidia, homicidia, ebrietates, comessationes, inimicitiae, superbia et perjuria, dicente Apostolo: Qui talia agunt, regnum Dei non possidebunt, nisi confessione et longa poenitentia et eleemosynis multis emendentur. Unumquodque eorum quae enumeravi, regnum Dei claudere poterit, et infernales poenas aperire homini, Vae animae quae ardentes flammas semper sustinere cogitur. Bona vero sunt opera per quae ascendere in coelum possumus; charitas Dei, honor illius et timor, vigiliae et orationes ad Deu, dilectio hominum, et misericordia in homines, et remissio peccantibus in nos; justitia in judiciis, veritas in verbis, patientia in adversitatibus; nemini rederre malum pro malo; eleemosyna in pauperes, benignitas in omnes homines, pietas ad amicos, fides recta in Deum, spes firma in illius bonitatem, modestia in vestimentis, et in omni usu saeculi temperantia, continentia in cibo et potu, in mente humilitas, in moribus honestas, in omni vita aequitas. Hi sunt gradus per quos coelum ascenditur, hi sunt mores qui homines faciunt laude dignos, haec sunt opera quae gaudia merentur sempiterna, haec est sapientia vera, ut homo sibi praevideat quomodo in aeternum feliciter vivat. Alcuinus, Epistola XI, Ad Aedilredum Regem et Principes Populumque Nordanhumborum Gentis Source: Migne PL 100.157d-158b

Do you perhaps seek how one ascends to heaven or how someone falls into hell? It is by evil acts that a man rushes downwards; it is by good deeds that he ascends. Evil acts are doting on the flesh, worldly ambition, avarice, every wicked desire, violence, theft, deceit, luxury, fornication, envy, murder, drunkenness, orgies, enmity, pride and perjury. The Apostle says: 'He who does such things shall not possess the kingdom of God,' 1 unless he is amended by confession and long penance and much alms giving. Any one of things just listed is able to close the kingdom of God to a man and to open the gates of hell. Alas for the soul which is forced to suffer the burning flames forever. But by these good works we are able to ascend to heaven: love of God, honour and fear of Him, vigils and prayers to God, love of man, compassion for men, forgiveness of sins, justice in judgement, truth in speech, endurance in suffering, not to return to anyone evil for evil, alms for the poor, kindness to every man, piety to friends, true faith in God, firm hope in His benevolence, modesty in clothing, temperance in every worldly affair, self control in food and drink, humility of mind, decency in manners, fairness in all things. These are the steps by which one ascends to heaven, these are the deeds which men deem worthy of praise, these are the works which shall merit eternal joy. And this is true wisdom: that a man seeks how he shall go about attaining eternal life. Alcuin of York, from Letter 11, To King Æthelred and the Princes and People of Northumbria. 1 Galat 5.21

Scholars And Martyrs

Videmus quam angusta porta et arcta via sancti martyres vitam ingressi sunt sempiternam. Nos vero, fratres, faciliori via, et leviori cursu ad ejusdem vitae possumus pervenire beatitudinem, ipsa dicente Veritate: Multae masiones sunt in domo Patris mei. Propter merita diversa, mansiones multae: tamen omnibus beata aeternitas et aeterna beatitudo erit. Quia quisquis ibi erit, beatus erit et gloriosus, ubi justi fulgebunt sicut sol in regno Patris eorum. Sicut enim sanctorum martyrum persecutores fuerunt, diabolo instigante, impii homines saeculi concupiscentia et carnalis delectatio, et animi inconstantia et Dei negligentia mandatorum. Et veluti illi martyres sancti, gratia adjuvante divina, impios constanter vicerunt tyrannos, palmam aeternae acceperunt gloriae: sic et nos, si nostros, Deo auxiliante, superamus adversiones, et diabolicis viriliter resistimus suggestionibus, coronam perpetuae laudis et palmam aeternae beatitudinis accepturi erimus. Alcuinus Eboracensis, Epistola VII, Ad Fratres Eboracenses Source: Migne PL 100.148b-c

We see that the gate is narrow and the way is difficult 1 by which the martyrs entered into eternity. Certainly, brothers, the way we have by which we will enter into blessedness is easier and we run at a lighter pace, with Truth itself saying, ' Many are the mansions in my Father's house.' 2 On account of differing merits there are many mansions; but to all there shall be blessed eternity and eternal blessings. For whoever shall be there will be blessed and glorious, there where the just shall blaze like the sun in the kingdom of their Father. Just as the devil driven persecutors of the holy martyrs were impious and worldly men impelled by corporeal desire and delight, and faithless souls who neglected the commandments of God, and just as those holy martyrs, with the assistance of Divine grace, by constancy conquered impious tyrants and received the palm of glory, so even we, if with God's help we triumph over adversaries and manfully resist the temptations of the devil, shall receive the crown of perpetual praise and the palm of eternal beatitude. Alcuin of York, from Letter 7, To the Brothers at York. 1 Mt 7.14 2 Jn 14.2

Knowledge and Power

Scimus namque caelitus sanctae ecclesiae donatum, quotiens ipsi rerum domini discendae, docendae, custodiendae ueritati operam inpendunt. Nam et uere omnino dixit quidam saecularium scriptorum, quia felicissimo mundus statu ageretur, si uel reges philosopharentur, uel regnarent philosophi. Quod si de philosophia huius mundi uere intellegere, de statu huius mundi merito diligere potuit homo huius mundi; quanto magis ciuibus patriae caelestis in hoc mundo peregrinantibus optandum est, et totis animi uiribus supplicandum, ut, quo plus in mundo quique ualent, eo amplius eius, qui super omnia est, Iudicis mandatis auscultare contendant, atque ad haec obseruanda secum eos quoque, qui sibi commissi sunt, exemplis simul et auctoritate instituant?   Sancti Ceolfridi Epistula ad Naiton Regem Pictorum

We know that it is a heavenly gift to the Holy Church whenever the lords of the world are driven to learn and to teach and to guard the truth. For a certain writer of the past has most truly said that the state of the world would be made most happy if either kings philosophized or philosophers ruled. If it is possible that a man may truly understand the philosophy of this world and choose correctly concerning the state of this world, how much more must it be wished by the citizens of the heavenly fatherland travelling in this world, and indeed vigorously prayed for by all men, that the more powerful someone is in the world the more they should strive to attend to the commands of Him who is the Judge over all, and by example and authority teach those who are committed to them to observe the same, together with themselves. Letter of Saint Ceolfrid to Naiton King of the Picts