Basic Learning

Commendi sunt fideles ut generaliter omnes, a minimo usque ad maximum, orationem Dominicam et symbolum discant; et dicendum eis, quod in his duabas sententiis omne fidei Christianae fundamentum incumbit, et nisi quis has duas sententias et memoriter tenuerit, et ex toto corde crediderit, et in oratione saepissime frequentaverit, catholicus esse non poterit. Constitutum namque est ut nullus chrismetur, neque baptizetur, neque a lavacro fontis illius suscipiatur, neque coram episcopo ad confirmandum quemlibet teneat, nisi symbolum et orationem Dominicam memoriter tenuerit, exceptis his quos ad loquendum aetas minime perduxit. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula XXII Source: Migne PL 105.198a-b

The faithful are to be exhorted, that is, all in general, from the least to the greatest, that they should learn the Lord's Prayer and the Apostles' Creed, and let it be told to them that in these two works is found the complete foundation of the Christian faith, and unless someone commits these two works to his memory, and believes them with his whole heart, and frequently takes to them in prayer, he cannot be a Catholic. For it is established that no one is to be anointed, nor baptised, nor shall he receive cleansing from the font, nor shall anyone be allowed confirmation by the Bishop, unless he holds in his memory the Apostles' Creed and the Our Father, excepting those whose age utterly precludes the articulation of them. Theodulf of Orleans, Chapters For His Local Priests, Chapter 22

Advice On Service

Nemo potest duobus dominis servire. Nisi enim prius a secreto cordis expellatur importuna saecularium multitudo curarum, anima quae intrinsecus jacet nequaquam resurgit. Arguitur eorum tepor qui, Dei vacare volentes, mundoque renuntiant, et curas proprias aspernantur, sed dum propinquorum utilitates procurant, a Dei amore se separant. Vir spiritualis prodesse debet suae propinquitati, tamen cavere ne dum illis gratiam carnis praestare studet, ipse a spirituali proposito non declinet. Multi enim monachorum amore parentum non solum terrenis cruis, sed etiam forensibus jurgiis involuti, et pro suorum temprali salute suas animas perdiderunt. Sicut nostra nobis non odienda est animas perdiderunt. Sicut nostra nobis non odienda est anima, sed ejus carnales affectus, uta nec parentes a nobis odeindi sunt, sed eroum impedimenta, quae nos ab itinere recto praepediunt. Dum tamen Dominus ita praecepit a nobis parentes odiri sicut animas nostras. Nemo enim perpendere potest, quanti sit ponderis declinare a bono et facere malum, nisi prius toto mentis annisu convertitur ad Deum. Tripertitum describitur esse uniuscujusque conversi profectum, id est, primum corrigendi a malo, secundum feciendi bonum, tertium consequendi boni operis praemium. Ideoqie festinare debet ad Deum poenitendo unusquisque dum potest, ne si dum potest noluerit, cum tarde voluerit, omnino non possit. Proinde propheta ait: Quaerite Dominum dum inveniri potest, invocate eum dum prope est. Et ubi inveniri potest, nisi in hac vita, in qua etiam prope est omnibus invocantibus se in veritate Jesus Christus Dominus noster, qui omnibus in se veraciter fideliterque credentibus vitam et gloriam sempiternam praeparabit? Theodulfus Aurelianensis, Fragmentum Sermonis Source:Migne PL 105.280a-c

No one can serve two masters. 1 Unless from the depths of heart the great crowd of the demands of the world's cares is expelled, the soul that may boast within shall never rise. It is proved by the tepidness of those who wishing to make space for God, renounce the world, and despise their own cares, but they are yet eager to be useful to their families, by which they are separated from the love of God. A spiritual man should be of profit to his family, however let him beware lest being eager to excel in being benefical to their corporeal concerns, he falls away from the vow of the spiritual. Many monks because of love of parents have been embroiled not only in worldly cares, but even in quarrels in the courts, and for temporal advantage have destroyed their own souls. So as it is of us not to hate our souls, but the passions of the flesh, so we do not hate our own parents but their impediments, which bind us far from the right way. So does the Lord command us to hate our own parents like our souls. 2 No one is able to weigh matters carefully when by a great weight he falls away from the good and does evil, unless first the whole of the will of his heart is converted to God. The way of conversion for everyone is described in a threefold manner. First to correct onself in matters of evil, second to do good, third to achieve the reward of one's good works. Therefore we should make haste by penance to come to God while we are able, lest while we can we are unwilling, and when later we wish to, it is not longer possible. So the prophet says: 'Seek the Lord while he can be found. Call on him while He is near.' 3 And where is He to be found unless in this life, in which He is near to those who invoke Him in truth, 4 our Lord Jesus Christ, who being true and faithful to everyone who believes, prepares eternal life and glory. 5 Theodulf of Orleans, Fragment of A Sermon 1 Mt 6.24 2 Mt 10.37-39 3 Isaiah 55.6 4 Jn 4.24, Ps 144.18 5 Jn 14.2-3

A Love Of Teaching

Presbyteri per villas et vicos scholas habeant, et si quilibet fidelium suos parvulos ad discendas litteras eis commendare vult, eos suscipere et docere non renuant, sed cum summa charitate eos doceant, attendentes illud quod scriptum est: Qui autem docti fuerunt fulgebunt quasi splendor firmamenti; et qui ad justitiam erudiunt multos, fulgebunt quasi stellae in perpetuas aeternitates. Cum ergo eos docent, nihil ab eis pretii pro hac re exigant, nec aluqid ab eis accipiant, excepto quod eis parentes charitatis studio sua voluntate obtulerint. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula XX Source: Migne PL 105.196c-d

Let priests establish schools through the villages and towns, and whoever of the faithful wishes to entrust children to them for the learning of letters, let there be no refusal to receive and teach, but with utmost love let them be taught, attending to what is written: 'And those who are taught shall shine as the splendour of the firmament, and those who instruct many to righteousness shall shine like the stars forever into eternity.' 1 When, therefore, they teach them, let them not demand any reward for it from them, nor let them receive something from them, except what the parents from the zeal of love bring to them of their own will. Theodulf of Orleans, Chapters For His Local Priests, Chapter 20 1 Dan 12.3

An Exhortation To Preaching

Pio Patri et prudenti magistro, nobisque cum omni amore amplectendo Theodulfo archiepiscopo, humilis levita Alcuinus salutem. Solent ex abundanti charitatis fonte verba fluere dulcudinius, quia quoddam refrigerium est aestuantis in amore cordis sermonibus ostendere, quod mente maxime tenetur. Unde ego privatae charitatis instinctu condictum amicitiae jus pietatis inuitu renovare cupiens, his litterulis vestrae sanctitati fidem meam in memoriam revocare volui, ne thesaurus memoriae longa oblivionis rubigine vilescat: maxime quia filius noster Candidius, vester fidelis famulus, plurima bonitatis insignia nobis de vestrae beatitudinis nomine narrare solet; vel quam libera voce in conventu publico veritatis testimonia pertulisset; vel quam honestis moribus inter majores minoresque personas tuae beatitudinis foret conversatio. Etiam quam pia et religiosa sedulitate ecclesiastica coleres officia; vel qualiter impias disceptationes odio haberes; quoniam omnia certissimum est Deo placare; et Sancti Spiritus gratiam tuo pectori abundanter influere demonstrant, et illam tuo corde ardescere flammam, quam ipsa Veritas testatur se mittere in terram, ut arderet, quoniam nullis poterit fluminibus extingui. Gaudens gaudebo de augmento honoris vestri et de sigillo sacerdotalis dignitatis, quod apostolica vobis superaddidit auctoritas; sed sciens scito quod hujus honoris claritas praedicationis poscit instantiam. Pallium sacerdotale diadema est. Sicut regium diadema fulgor gemmarum ornat, ita fiducia praedicationis pallii ornare debet honorem. In hoc enim honorem suum habet, si portitor veritatis praedicator existit. Memor esto sacerdotalis dignitatis linguam coelestis esse clavem imperii, et clarissimam castrorum Christi tubam; quapropter ne sileas, ne taceas, ne formides loqui, habens ubique operis tui itinerisque Christum socium et adjutorem. Nec enim fas est tam clari luminis, tam affluentis sapientiae lucernam sub modio abscondi, sed in honorem largitoris omnibus splendescere lumine veritatis, qui domum Dei ingrediuntur; quia messis quidem multa est, operarii autem pauci. Sed quo rariores, eo instantiores qui sunt esse necesse est. Exalta, ait Propheta, sicut tuba vocem tuam. Aliusque: Sit guttur tuum sicut aquila tuba super domum Dei. Multi occupant terram, sed quaerenti Christo fructum non afferent. Tua vero, vir venerande, sanctitas honoret ministerium tuum; praedica opportune, importune, et ut trapezeta sapiens multiplica pecuniam Domini, ut denaria mercede dignus efficiaris. Alcuinus, Epistola CXLVII, Ad Theodulfum Archiepiscopum Source: Migne PL 100.391b-393a

To the pious father and prudent teacher, with all our love embracing, Theodulf the archbishop, Alcuin, a humble priest, greetings. Words are accustomed to flow more sweetly from the abundant fount of charity, because there is a certain refreshment shown in the blazing words of a loving heart which is most firmly fixed in the mind. Whence I, by a kindling of private charity, desiring to renew the established right of pious friendship, with these words wished to recall to memory my faith to your holiness, lest the treasury of memory by blight of long forgetfulness be defiled, especially because our son Candidius, your faithful attendant, is accustomed to tell to us of the great fame of your kindness regarding the name of your holiness, or rather with free voice in public assembly he has brought forth the testimony of truth, or rather with frank behavour before the great and lesser he has revered your holiness. Indeed because with pious and sedulous you have adorned the ecclesiastical offices, and likewise you have reviled impious disputants, which all things are certainly most pleasing to God, and display most abundantly the grace of the Holy Spirit in your breast, which flame burning in your heart, the Truth Himself gives witness He has placed on the earth, 1 which flares up because no river is able to quench it. Rejoicing, then, I take joy concerning the increase of your honour and the seal of the priestly dignity, which the Apostolic authority has added to you; but knowing that, let it be known that with the glory of this honour is demanded a greater intensity of preaching. The priestly pallium is a diadem, and as the diadem of kingdoms is adorned by the brightness of gems, so confidence in preaching should adorn the honour of the pallium. And in this is its honour, if the preacher stands with a greater portion of the truth. Keep in mind that the tongue of the priestly dignity is the key of the heavenly kingdom and the most precious trump of the camps of Christ, whence do not be silent, do not hold your tongue, do not fear to speak, but everywhere in your works and ways have Christ your friend and helper. For it is not right that a bright light, a lamp of splendid wisdom, should be hidden beneath a bushel, but in a place of honour the light of truth illuminates more fully all who enter the house of God. 2 Because the harvest is plenty but the workers few, 3 as they are more rare, so it is needful that there be more present. 'Lift up,' says the Prophet, 'your voice like a trumpet.' 4 And another: 'May your throat be as the eagle, a trumpet over the house of God.' 5 Many dwell on the earth, but in the seeking of Christ they bear no fruit. But may your holiness, venerable fellow, honour your ministry. Preach in season and out of season, 6 and as you know how to multiply the money tables of the Lord, so you shall be worthy to receive a rich reward. 7 Alcuin of York, from Letter 147 to the Archbishop Theodulf 1.Lk 12.49 2 Mt 5.15 3 Mt 9.37 4 Isai 58.1 5 Hosea 8.1 6 2 Tim 4.2 7 Mt 25.14-30, Lk 19.11-27

Hospitality And Reward

Admonendi sunt ut hospitalitatem diligant, et nulli hospitium praebere detrectent, et si cui forte hospitium praestiterint, nullam ab eo mercedem accipiant, nisi forte ille, qui a te recipitur, sponte sua aliquid det. Dicendumque illis qualiter multi per hospitalitatis officium Deo placuerunt, dicente Apostolo, Per hanc enim placuerunt quidam Deo, angelis hospitio susceptis. Et iterum, Hospitales sine murmatione. Et ipse Dominus ad judicium dicturus est, Hospes eram, et collegistis me. Sciant sane quicunque hospitalitatem amant, Christum se in hospitibus recipere. Nam ille modus hospitalitatis non solum inhumanus, sed etiam crudelis est, quo nunquam hospes in domum ante recipitur, nisi prius dandi hospitii merces compensetur, et quod Dominus agere jussit pro perceptione regni coelestis, pro acquisitione terrenarum rerum agatur. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula XXV Source:Migne PL 105.199a-b

Let them love the admonishment that they should be hospitable, and let them not refuse to give hospitality to anyone, and when they do give hospitality let them not accept any money for it, unless perhaps it is that someone who received it from you, of his own will, suddenly give something. It must be told to them how it is that by the duty of hospitality many have been pleasing to God, with the Apostle saying, 'By this some have pleased God, hospitably receiving angels.' 1 And again, 'Be hospitable without grumbling.' 2 And the Lord Himself spoke concerning judgement: 'I was a stranger and you took me in.' 3 Let them know that whoever loves hospitality receives Christ among his guests. And that in the matter of hospitality he is not only unkind, but cruel, who never in his house receives a guest unless he is compensated by a handing over of money, and what the Lord commanded to be done for the reception of the kingdom of heaven, is done for the gaining of the things of the world. Theodulf of Orleans, Chapters For His Local Priests, Chapter 25 1 Heb 13.2 2 1 Pet 4.9 3 Mt 25.35

Reading And Prayer

Oportet vos et assiduitatem habere legendi, et instantiam orandi, quia vita viri justi lectione instruitur, ornatur, et assiduitate lectionis munitur homo a peccato, juxta illum qui dicebat: In corde meo abscondi eloquia tua, ut non peccem tibi. Haec sunt enim arma, lectio videlicet et oratio, quibus diabolus expugnatur: haec sunt instrumenta quibus aeterna beatitudo acquiritur: his armis vitia comprimuntur: his alimentis virtutes nutriuntur. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula II Source:Migne PL 105.193a-b

It is necessary that you should be assiduous in your reading, and zealous in your prayers, for the life of the righteous man is instructed by reading, and so adorned, and by diligent reading a man is protected from sin, according to which it was said: 'In my heart I placed your word, that I not sin against you.' 1 For these are all arms, reading and prayer, that expel the devil. By these instruments eternal life is acquired. By these arms vices are crushed down. These are the foodstuffs which nourish the virtues. Theodulf of Orleans, Chapters For His Local Priests, Chapter 2 1 Ps 118.11

Charity And Oneself

Esuerientes satiandi sunt, sitientes potandi, nudi operiendi, infirmi et qui in carcere sunt visitandi, et hospites colligendi, dicente Domino, Esurivi enim, et dedistis mihi manducare: sitivi et dedistis mihi bibere, etc. Nam haec omnia, et in se quique debet spiritaliter agere, et in aliis corporaliter adimplere, quia pene nihil possunt haec omnia ad vitam aeternam compensandam, si luxuriose, superbe, invide, et, ne singula replicem, si vitiose et inordinate quis vivat, et a caeteris bonis operibus vacet. Qui ergo videt se Christum non habere, qui dixit, Ego sum panis vivus qui de caelo descendi, et charitatem, quae est pastus animae, non habet, esurit quidem: sed si per bona opera Christo adjungit se, et charitatis dulcedine replet, esurientem omnino se pavit. Qui doctrina Spiritus sancti et Scripturarum sanctarum fluentis caret, sitiens est, sed si se fluentis verbi Dei irriget, et mentem suam spiritalis poculi dulcedine ebriet, iste se sitientem potat. Qui vide se justitia, sive caeteris bonorum operum exhbitionibus nudatum, et induit se justitia, sive caeteris virtutibus, nudum se procul dubio vestit. Si in lecto vitiorum suorum jacet, et morbo iniquitatis suae laborat, et funibus peccatorum suorum constrictus est, et vitiorum suorum obsitus pariete in tenebris iniquitatis suae, est infirmus quidem; sed si de luto vitiorum per confessionem egreditur, et per poenitentiae lamenta vinculis peccatorim absolvitur, et ad lucem bonorum operum egreditur, infirmum et in carcere positum se procul dubio visitat, Si in hujus vitae via videt se laborare, et vitiorum procella quasi quadam aeris intemperie inquietari, et receptaculum bonorum operum non habere, sciat se in itinere positum hospitio egere: at si se ad virtutum domum deducat, et sese in earum tutamine recipiat, hospitem quidem suscipit. Quae omnia cum sibi spiritaliter exhibet, Christum in se cujus ipse membrum est, pascit, potate, vestit, visitat, ac suscipit. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula XXXII Source:Migne PL 105.201-c-202a

The hungry should be fed, the thirsty given drink, the naked covered, the sick and those in prison visited, and guests accommodated, with the Lord saying, 'For I was hungry and you gave me to eat, thirsty and you gave me to drink, etc.' 1 For all these things a man should do spiritually in himself, even in the satisfaction of others in corporeal things, because all these things profit not at all for the reward of eternal life if in luxury, pride and envy, and not to tell every one of them, if in vice and disorder a man lives, and from these good works is absent. He therefore who sees that he does not have Christ in himself, He who said, 'I am the bread of life which descended from heaven,' 2 does not have charity, which is the pasture of the soul, and he hungers. But if by good works he joins himself to Christ, troubled by his utter hunger, he is filled with the sweetness of charity. He who lacks the flowing waters of the Holy Spirit and Sacred scriptures, he thirsts, but if he waters himself with the flowing waters of the Word of God, and intoxicates his mind with the sweetness of the spiritual cup, he gives drink to the thirsty. He who sees himself to be naked of righteousness, or one of the other goods works, and he endows himself with righteousness, or one of the other virtues, without doubt he clothes the naked. If he falls on the bed of vices and labours in the sickness of his iniquities, and is bound in the bonds of his sins, and he is hemmed in by the walls of darkness of his vices in his iniquity, he is indeed sick, but if confession draws him out from the filth of vices, and through the laments of penance the chains of sin are broken, and he goes out to the light of good works, this one certainly visits the sick and those in prison. If in the way of this life he sees himself labouring, the wars of vice buffeting him like a wild storm, and the refuge of good works he does not have, let him know himself as one placed on the road who lacks hospitality, and if he leads himself to the house of virtues, and he takes himself into their protection, he certainly welcomes the guest. Which when in himself all these things he spiritually exhibits, so Christ in himself, of whom he is a member, he feeds, give drink, clothes, visits, and welcomes. Theodulf of Orleans, Chapters For His Local Priests, Chapter 32 1 Mt 25.35 2 Jn 6.41

Requirements For Perfection

Ad perfectum enim non sufficit abnegatis omnibus suis, nisi et seipsum abneget secundum Evangelium, id est, nisi voluntates proprias relinquat, ac moribus pravis renuntiet: ut qui erat superbus, sit humilis; qui erat adulter, sit castus; qui erat iracundus, esse studeat mansuetus; qui erat animosus, patiens esse contendat; qui avarus, sit largus; qui contra proximum suum odio vel invidiae tabescit, dilectionem Dei et proximi puram in corde retineat. Sicque singulis vitiis singulas virtutes contrarias opponat, et bonis se moribus adornare studeat, ut de vitiis veniam et de bonis actibus praemium mereatur. Namque Dominus ait: Qui vult venire post me abneget semetipsum. Ergo qui non rigida intentione professionem monachi sectantur, quanto superni amoris propositum dissolute appetunt, tanto proclivius ad mundi amorem denuo reducuntur. Nam professio non perfecta praesentis vitae repetiti desideria, in quibus etsi nondum se opere jam alligat, tamen cogitationis amore: ideo malis est bonum cogitationibus fortiter repugnare. Qui enim ad hoc professionem sanctitatis praetendit ut aliis quandoqie praeesse desideret, iste non discipulus Christi, sed pravitatis sectator existit, qui non pro Deo, sed pro saeculi amore portare studet crucis Christi laborem. Qui mundum deserunt, sed tamen virtutes praeceptorum sine cordis humilitate sequuntur, isti quasi de excelso graviter corrunt, quia deterius per virtutum elationem dejiciuntur, quam per vitia prolabi potuissent. Theodulfus Aurelianensis, Fragmentum Sermonis Source:Migne PL 105.279b-d

For perfection it is not enough for a man to deny himself all he has, unless he denies his very self according to the Gospel, that is, unless he forsakes his own wishes, and renounces wicked ways, so that he who was proud be humble, he who was an adulterer be chaste, he who was angry devote himself to peace, he who was petulant strive to be long suffering, he who was avaricous be charitable, he who withered with hatred and envy of his neighbour hold in his heart pure love for God and his neighbour. So let a man oppose each vice with contrary virtues, and strive to adorn himself with good conduct, that he merit forgiveness for evils and reward for good deeds. For the Lord said: 'He who wishes to come after me let him deny himself.' 1 Therefore he who does not with firm intent pursue his profession of monasticism, the more neglilently he attends to his profession of supernal love, so the more he is continually dragged back to the love of the world. For the imperfect profession seeks the desires of this life, in which even if he is not yet bound in deeds, yet he is in the desire of his mind, and so with evil thoughts he strongly revolts against the good. For he who asserts this profession of sanctity while he desires other things, he is not a disciple of Christ, but he is a follower of depravity; because not for God but for the love of the world he strives to bear the toil of the cross of Christ. They who forsake the world, and then follow the commands of virtue without humility of heart, they tumble down heavily, as from heaven itself; it is worse to be cast down because one is puffed up in the virtues, than to be tripped up by vices. Theodulf of Orleans, Fragment from a Sermon 1 Mt 16.24

Virtues And Vices

Ad virtutes difficile consurgimus, ad vitia sine labore delabimur. Ista enim prona, illa ardua sunt. Grandes enim surdores perpetimur ut ad coelum conscendere valeamus. Quamadmodum ad virtutem tendentes culmen non a summis inchoant, sed a modicis, ut sensim ad altiora pertingant; ita et qui dilabuntur ad vitia non statim a magnis criminibus incipiunt, sed a modicis assuescunt, et sic in maximis proruunt. Nihil prodest admixto malo agere bonum, sed prius est cohibendum a malo, deinede exercendum bonum. Hoc enim indicat Propheta cum dicit: Quiescite agere perverse, discite benefacere. Prius vitia exstirpanda sunt in homine, deinde inserendae virtutes. Nam cohaerere et conjunji non potest veritas cum mendacio, pudor cum petulantia, fides cum perfidia, castitas cum luxuria. Theodulfus Aurelianensis, Fragmentum Sermonis Source:Migne PL 105 278

To virtues we rise with difficulty, into vices we fall without effort. The latter are easy, the former hard. We must pour out great sweat that we climb up to heaven. And as for reaching virtue's height, it is not done from the beginning, but it comes in degrees, so that slowly we come to touch the heights, and so even those who fall to vice do not instantly begin to perpetrate grave crimes, but by degrees they become accustomed to it and so tumble down into the worst things. There is no profit in mixing good and evil deeds, but first one must curb evil and then exercise oneself in the good. For this the Prophet indicates when he says, 'Be done with acting perversely, and learn to do good.' 1 First vices must be rooted out of man and then the virtues may be planted. It is not possible to stick and to join truth with a lie, modesty with wantonness, faith with treachery, chastity with lust. Theodulf of Orleans, Fragment from a Sermon 1 Isa 1.16

The Fire Of Cupidity

Omne tamen peccatum per poenitentiam recipit vulneris sanitatem. Non potest quisquam spiritalia bella transire, nisi prius edomaverit ardorem cupiditatis. Non potest ad contemplandum Deum mens esse libera, quae cupiditatibus hujus mundi incumbit. Omni peccato pejor est avaritia, et amor pecuniarum. Unde et per Salomonem dicitur: Nihil est scelestius quam amare pecuniam; cupiditas omnium criminum materia est. Unde et Apostulus ait: Radix omnium malorum est cupiditas.  Si ergo succiditur radix criminum, non pullulant caeterae soboles peccatorum. Cupiditas enim Christum vendidit, vendidit vitam, comparavit mortem: nec mirum, quia morientes inferni ignibus deputantur, qui viventes flammam cupiditatis suae non exstinxereunt. Theodulfus Aurelianensis, Fragmentum Sermonis Source: Migne PL 105 278

Every sin through penance receives the remedy for its wounds. But no spiritual warfare can pass by unless first the fire of cupidity is quenched. The mind cannot be free to contemplate God in which rests the desire for the things of this world. No fault is worse than avarice and the love of money. Whence even Solomon says, 'Nothing is more criminal than the love of money; cupidity is the fuel of all evils.' 1 Whence even the Apostle says, 'The root of all evil is the love of money.' 2 Thus if the root of crime is severed, the shoots of the other sins shall not sprout forth. Love of money sold Christ, it sold life, it is like death, and no wonder that dying they should be placed in the fires of hell, who living did not extinguish the flame of cupidity. Theodulf of Orleans, Fragment from a Sermon 1 Sirach 10.10 2 1 Tim 6.10