Saint Boniface, évêque et martyr
Le moine anglais Winfrid, auquel Grégoire II donna le
nom de Boniface, est l'apôtre de la Germanie et le réorganisateur de l'Eglise
franque. Ordonné évêque par le pape (722), il parcourut la Germanie en tous
sens, établissant des diocèses et fondant des monastères, dont celui de Fulda.
Il fut massacré à Dokhum (Hollande) avec cinquante-deux compagnons (754).
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St.
Hubertus (Lontzen), Deckenmalerei, Evangelisierung der Heiden durch St.
Bonifatius
Saint Boniface
Archevêque de Mayence, martyr (+ 754)
Apôtre des Germains.
Ordonné prêtre en 710, le bénédictin anglo-saxon Boniface gagne la Frise en 716, où il devient l'assistant de son compatriote saint Willibrord.
Puis il évangélise la Hesse, la Thuringe et la Bavière avec succès.
Consacré évêque en 722, il établit son archevêché à Mayence. Retourné en Frise, il y est assassiné par des païens.
"La méthode missionnaire de Boniface était fondée sur deux points
essentiels: il recherchait dans un premier temps à obtenir l'appui des rois et
des grands et dans un deuxième temps il conviait les monastères à être de
véritables foyers de vie chrétienne authentique et évangélisateurs. C'est ainsi
que la rechristianisation de l'Allemagne 'romaine' débuta. Ses succès vinrent
aux oreilles du pape Grégoire II qui le fit venir à lui et il le consacra
évêque en 722, dépendant directement du Saint-Siège, Boniface n'eut pas de
diocèse particulier." Source: site préparation aux Journées Mondiales
de la Jeunesse 2005.
Illustration: Saint Boniface baptisant et son martyre, enluminure d'un
sacramentaire du XIe siècle.
Saint Boniface nous encourage à accueillir la Parole de Dieu - Benoît XVI audience du 11 mars 2009:
Saxon né en Angleterre vers 675 sous le nom de Winifred, il fut très jeune attiré par l'idéal monastique. Ordonné prêtre à trente ans, il entendit l'appel de Dieu à se consacrer à la conversion des païens du continent. En 716, avec quelques compagnons, il prend le chemin de la Frise, "où échoua sa première initiative d'évangélisation à cause de l'opposition d'un chef local. S'étant rendu à Rome deux ans plus tard pour y rencontrer le Pape, Grégoire II l'encouragea, lui donna le nom de Boniface et le chargea de mission officiellement auprès des peuples germaniques"...
Il fonda de nombreux monastères, masculins et féminins, lesquels constituèrent "des phares de diffusion de la foi et de la culture chrétienne dans ces régions... A près de 80 ans, il projeta une nouvelle mission évangélisatrice... dans le pays qui avait vu ses premières expériences. Mais, en 754 probablement, des frisons païens l'assassinèrent à Dokkum tandis qu'il célébrait la messe".
"Après tant de siècles, quel message pouvons-nous retenir de la prodigieuse œuvre de ce grand missionnaire martyr?", s'est demandé Benoît XVI: "D'abord, la centralité de la Parole, vécue et interprétée dans la foi de l'Église, que Boniface prêcha jusqu'au sacrifice suprême du martyre". Ensuite, "sa fidélité au siège apostolique, le principe central de son action missionnaire... Cet esprit de cohésion autour du Successeur de Pierre s'est transmis aux Églises objets de sa prédication, unissant à Rome l'Angleterre, l'Allemagne et la France. Ce facteur a grandement contribué à la constitution des racines chrétiennes de l'Europe, qui ont produit tant de fruits au cours des siècles suivants"...
"Le courageux témoignage de Boniface -a ajouté Benoît XVI- nous invite à accueillir dans nos vies la Parole de Dieu comme première référence, à aimer sincèrement l'Église, à se sentir coresponsables de son avenir dans l'unité autour du Successeur de Pierre. Il nous rappelle aussi qu'en favorisant la diffusion de la culture, le christianisme aide au progrès de l'humanité. Nous devons être à la hauteur de ce prestigieux héritage pour le faire fructifier en faveur des nouvelles générations". En comparant l'appel de la foi et le service de l'Évangile de Boniface à "notre foi, souvent chancelante et bureaucratique, il faut nous demander comment nous renouveler pour transmettre ce don précieux à notre temps". (source: VIS 090311)
Mémoire de saint Boniface, évêque et martyr. Moine en Angleterre sous le nom de
Winfrid, il vint à Rome, où le pape Grégoire II l'ordonna évêque en lui donnant
le nom de Boniface et l'envoya en Germanie pour annoncer aux peuples de ce pays
la foi du Christ. Il gagna à la religion chrétienne des foules immenses et fixa
son siège épiscopal à Mayence. Enfin à Dokkum chez les Frisons, en 754, il fut
massacré à coups d'épée par des païens furieux, en même temps qu'Eoban, son
coévêque, et quelques autres serviteurs de Dieu: les saints Adelaire Vintruge
et Gautier, prêtres - Amond, Savibald et Bose, diacres - Vaccare, Gondecair,
Ellur et Atevulf, moines, consommant ainsi son martyre.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1274/Saint-Boniface.html
SAINT BONIFACE
Archevêque de Mayence, Martyr
(680-754)
Boniface, appelé d'abord Winfrid, naquit en Angleterre,
l'an 680. Une maladie grave que Dieu lui envoya décida son père à le laisser
partir dans un monastère.
Devenu professeur après de brillantes études, Winfrid,
par sa science et son éloquence, acquiert une réputation dont il est effrayé;
alors, refusant tous les honneurs, il tourne toute l'ambition de son zèle vers
les contrées encore païennes de la Germanie, et n'a qu'un désir: devenir apôtre
de l'Allemagne.
En 718, il va s'agenouiller aux pieds du Pape Grégoire
II et reçoit de lui tous les pouvoirs apostoliques. Après avoir traversé, en
exerçant sa charité pour les âmes, la Lombardie, la Bavière et la Thuringe, il
va se joindre à saint Willibrord, apôtre des Frisons; mais il s'enfuit dès que
celui-ci veut lui conférer l'épiscopat. Winfrid évangélise alors la Thuringe,
dont les sauvages forêts se couvrent bientôt de monastères et se peuplent de
saints.
La moisson est trop abondante, il lui faut des
auxiliaires; le Pape l'appelle à Rome, le sacre évêque et change son nom en
celui de Boniface. L'apôtre, secondé par de vaillants missionnaires, travaille
avec plus d'ardeur que jamais à étendre le règne de l'Évangile. Ses saintes
audaces sont bénies du Ciel.
Un jour, il fait abattre un arbre de superstition, qui
servait d'idole à un peuple aveugle, et quand la foule en fureur va se jeter
sur lui, un prodige vient soudain la calmer: l'arbre énorme se plie sous une
main invisible et va tomber en quatre tronçons aux pieds du Saint. Le Christ
avait vaincu; des milliers de païens demandèrent le baptême.
Boniface était de nouveau débordé par l'immensité de
ses succès; il fait un appel à sa patrie, et bientôt de nombreux missionnaires
viennent se joindre à lui. Archevêque, légat du Pape, Boniface ne s'attribue
point la gloire de ses oeuvres; Dieu est sa seule force et son seul recours;
voilà le secret de ses conquêtes pacifiques.
A ce héros, il ne manquait plus qu'un combat; à ce
triomphateur, il ne manquait plus qu'une victoire. Un matin, Boniface se
préparait à offrir le Saint Sacrifice, quand une foule armée se précipite vers
lui en poussant des cris sauvages; son entourage court aux armes; mais Boniface
sort de sa tente: "Cessez le combat, mes enfants, dit-il, voici l'heure de
la délivrance!" Bientôt l'apôtre tombe sous les coups de ces barbares avec
tous ceux qui l'accompagnent. On le trouva criblé de blessures, tenant en main
le livre de saint Ambroise: Du bienfait de la mort.
Abbé L. Jaud, Vie des Saints pour tous les jours
de l'année, Tours, Mame, 1950.
SOURCE : http://magnificat.ca/cal/fr/saints/saint_boniface.html
Glasfenster
von der alten Stadtpfarrkirche Mariä Himmelfahrt (Dekanatskirche) in Brüx –
gefertigt in Wien von der Firma Carl Geylings Erben, jetzt präsentiert auf der
Empore der der Kirche Mariä Himmelfahrt in Most – Hl. Bonifatius
BENOÎT XVI
AUDIENCE GÉNÉRALE
Audience générale du 11
mars 2009
Saint Boniface nous
encourage à accueillir la Parole de Dieu
Chers frères et sœurs,
Nous nous arrêtons
aujourd'hui sur un grand missionnaire du viii siècle, qui a diffusé le
catéchisme en Europe centrale, et dans ma patrie également: saint Boniface, passé
à l'histoire comme l'"apôtre des Germains". Nous possédons beaucoup
d'informations sur sa vie grâce à la diligence de ses biographes: il naquit
dans une famille anglosaxonne dans le Wessex autour de 675 et fut baptisé avec
le nom de Winfrid. Il entra très jeune au monastère, attiré par l'idéal
monastique. Possédant de remarquables capacités intellectuelles, il semblait
destiné à une carrière tranquille et brillante d'érudit: il devint enseignant
de grammaire latine, écrivit plusieurs traités, composa plusieurs poésies en
latin. Ordonné prêtre à l'âge de trente ans environ, il se sentit appelé par
l'apostolat auprès des païens du continent. La Grande-Bretagne, sa terre,
évangélisée à peine cent ans plus tôt par les Bénédictins guidés par saint
Augustin, faisait preuve d'une foi si solide et d'une charité si ardente
qu'elle envoya des missionnaires en Europe centrale pour y annoncer l'Evangile.
En 716, Winfrid, avec quelques compagnons, se rendit en Frise (aujourd'hui la
Hollande), mais il buta sur l'opposition du chef local et la tentative
d'évangélisation échoua. Rentré dans sa patrie, il ne perdit pas courage, et
deux ans plus tard, il se rendit à Rome pour s'entretenir avec le Pape Grégoire
ii et en recevoir des directives. Le Pape, selon le récit d'un biographe,
l'accueillit "avec le visage souriant et le regard empli de douceur",
et dans les jours qui suivirent, il tint avec lui "des conversations
importantes" (Willibald, Vita S. Bonifatii, éd. Levison, pp. 13-14) et
enfin, après lui avoir imposé le nouveau nom de Boniface, il lui confia avec
des lettres officielles la mission de prêcher l'Evangile parmi les peuples de
Germanie.
Conforté et soutenu par
l'appui du Pape, Boniface se consacra à la prédication de l'Evangile dans ces
régions, en luttant contre les cultes païens et en renforçant les bases de la
moralité humaine et chrétienne. Avec un grand sens du devoir, il écrivait dans
une de ses lettres: "Nous sommes fermes dans la lutte dans le jour du
Seigneur, car des jours d'affliction et de malheur sont venus... Nous ne sommes
pas des chiens muets, ni des observateurs taciturnes, ni des mercenaires qui
fuient devant les loups! Nous sommes en revanche des pasteurs diligents qui
veillent sur le troupeau du Christ, qui annoncent aux personnes importantes et
aux personnes communes, aux riches et aux pauvres la volonté de Dieu... à temps
et à contretemps..." (Epistulae, 3, 352-354: mgh). Avec son activité
inlassable, ses dons d'organisation, son caractère souple et aimable bien que
ferme, Boniface obtint de grands résultats. Le Pape "déclara qu'il voulait
lui imposer la dignité épiscopale, pour qu'ainsi il puisse, avec une plus
grande détermination, corriger et ramener sur la voie de la vérité les errants,
qu'il se sente soutenu par la plus grande autorité de la dignité apostolique et
fût d'autant mieux accepté de tous dans la charge de la prédication qu'il
apparaissait que pour cette raison il avait été ordonné par le prélat
apostolique" (Otloho, Vita S. Bonifatii, éd. Levison, livre i, p. 127).
Ce fut le Souverain
Pontife lui-même qui consacra "évêque régional" - c'est-à-dire pour
toute la Germanie - Boniface, qui reprit ensuite son œuvre apostolique dans les
territoires qui lui avaient été confiés et qu'il étendit son action également à
l'Eglise de Gaule: avec une grande prudence, il rétablit la discipline
ecclésiastique, réunit plusieurs synodes pour garantir l'autorité des canons
sacrés, renforça la communion nécessaire avec le Pontife Romain: un point qui
lui tenait particulièrement à cœur. Les successeurs du Pape Grégoire ii le
tinrent également en très haute estime: Grégoire iii le nomma archevêque de
toutes les tribus germaniques, lui envoya le pallium et lui donna faculté
d'organiser la hiérarchie ecclésiastique dans ces régions (cf. Epist. 28: S. Bonifatii
Epistulae, éd. Tangl, Berolini 1916); le Pape Zacharie confirma sa charge et
loua son engagement (cf. Epist. 51, 57, 58, 60, 68, 77, 80, 86, 87, 89: op.
cit.); le Pape Stéphane iii, tout juste élu, reçut de lui une lettre, par
laquelle il lui exprimait son respect filial (cf. Epist. 108: op. cit.).
Ce grand évêque, outre ce
travail d'évangélisation et d'organisation de l'Eglise à travers la fondation
de diocèses et la célébration de synodes, ne manqua pas de favoriser la
fondation de plusieurs monastères, masculins et féminins, pour qu'ils soient
comme un phare pour le rayonnement de la foi et de la culture humaine et
chrétienne sur le territoire. Des monastères bénédictins de sa patrie, il avait
appelé des moines et des moniales qui lui apportèrent une aide très efficace et
précieuse dans la tâche d'annoncer l'Evangile et de diffuser les sciences
humaines et les arts au sein des populations. Il considérait en effet à juste
titre que le travail pour l'Evangile devait également être un travail pour une
véritable culture humaine. Le monastère de Fulda en particulier - fondé vers
743 - fut le coeur et le centre du rayonnement de la spiritualité et de la
culture religieuse: en ce lieu, les moines, dans la prière, dans le travail et
dans la pénitence, s'efforçaient de tendre à la sainteté, se formaient dans
l'étude des disciplines sacrées et profanes, se préparaient à l'annonce de
l'Evangile, à être missionnaires. Grâce au mérite de Boniface, de ses moines et
de ses moniales - les femmes ont elles aussi joué un rôle très important dans
cette œuvre d'évangélisation - fleurit donc également cette culture humaine qui
est inséparable de la foi et en révèle la beauté. Boniface lui-même nous a
laissé des œuvres intellectuelles significatives. Tout d'abord sa nombreuse
correspondance, dans laquelle les lettres pastorales alternent avec les lettres
officielles et d'autres à caractère privé, qui révèlent des faits sociaux et
surtout son riche tempérament humain et sa foi profonde. Il composa également
un traité d'Ars grammatica, dans lequel il expliquait les déclinaisons, les
verbes, la syntaxe de la langue latine, mais qui pour lui devenait également un
instrument pour diffuser la foi et la culture. On lui attribue aussi une Ars
metrica, c'est-à-dire une introduction à la façon de faire de la poésie, et
diverses compositions poétiques, et enfin un recueil de 15 sermons.
Bien qu'il fût déjà assez
âgé - il était proche de 80 ans - il se prépara à une nouvelle mission
évangélisatrice: avec une cinquantaine de moines il revint en Frise, où il
avait commencé son œuvre. Comme un présage de sa mort imminente, faisant
allusion au voyage de la vie, il écrivait à son disciple et successeur sur le
siège de Mayence, l'évêque Lullo: "Je désire mener à bien l'objectif de ce
voyage; je ne peux en aucune façon renoncer au désir de partir. Le jour de ma
fin est proche et le temps de ma mort s'approche; une fois déposée ma dépouille
mortelle, je monterai vers la récompense éternelle. Mais toi, fils très cher,
rappelle sans cesse le peuple de la confusion de l'erreur, mène à bien
l'édification de la basilique de Fulda déjà commencée et, en ce lieu, tu
déposeras mon corps vieilli par les longues années de vie" (Willibald,
Vita S. Bonifatii, éd. cit., p. 46). Alors que commençait la célébration de la
messe à Dokkum (aujourd'hui dans la Hollande du nord), le 5 juin 754 il fut
assailli par une bande de païens. Alors, s'étant avancé, le visage serein,
"il interdit à ses hommes de combattre en disant: "Mes fils, cessez
les combats, abandonnez la guerre, car le témoignage de l'Ecriture nous exhorte
à ne pas rendre le mal pour le mal, mais le bien pour le mal. Voilà le jour
depuis longtemps désiré, voilà que le temps de notre fin est venu; courage dans
le Seigneur!" (ibid. pp. 49-50). Ce furent ses dernières paroles avant de
tomber sous les coups de ses agresseurs. La dépouille mortelle de l'évêque martyr
fut ensuite portée dans le monastère de Fulda, où il reçut une digne sépulture.
L'un de ses premiers biographes s'exprime déjà sur lui avec le jugement
suivant: "Le saint évêque Boniface peut se dire le père de tous les
habitants de la Germanie, car il a été le premier à les engendrer au Christ
avec la parole de sa sainte prédication, il les a confirmés par l'exemple et,
enfin, il a donné sa vie pour eux, un signe de charité qui ne pourrait pas être
plus grand" (Otloho, Vita S. Bonifatii, éd. cit., lib. I, p. 158).
Des siècles plus tard,
quel message pouvons-nous aujourd'hui recueillir de l'enseignement et de
l'activité prodigieuse de ce grand missionnaire et martyr? Une première
évidence s'impose à celui qui étudie saint Boniface: le caractère central de la
Parole de Dieu, vécue et interprétée dans la foi de l'Eglise, Parole qu'il
vécut, prêcha et dont il témoigna jusqu'au don suprême de lui-même dans le
martyre. Il était tellement passionné par la Parole de Dieu qu'il ressentait
l'urgence et le devoir de l'apporter aux autres, même au risque de sa propre
vie. Sur elle reposait la foi à la diffusion de laquelle il s'était
solennellement engagé au moment de sa consécration épiscopale: "Je
professe intégralement la pureté de la sainte foi catholique et, avec l'aide de
Dieu, je veux rester dans l'unité de cette foi, dans laquelle réside sans aucun
doute tout le salut des chrétiens" (Epist. 12, in S. Bonifatii Epistolae,
éd. cit., p. 29). La deuxième évidence, très importante, qui ressort de la vie
de saint Boniface, est sa communion fidèle avec le Siège apostolique, qui était
un point ferme et central de son travail de missionnaire. Il conserva toujours
cette communion comme la règle de sa mission et la laissa comme son testament.
Dans une lettre au Pape Zacharie, il affirmait: "Je ne cesse d'inviter et
de soumettre à l'obéissance du Siège apostolique ceux qui veulent rester dans
la foi catholique et dans l'unité de l'Eglise romaine et tous ceux que, dans ma
mission, Dieu me donne comme auditeurs et disciples" (Epist. 50: in Ibid.
p. 81). Le fruit de cet engagement fut le ferme esprit de cohésion autour du
Successeur de Pierre que Boniface transmit aux Eglises de son territoire de
mission, ajoutant à Rome l'Angleterre, la Germanie et la France, et contribuant
ainsi de façon déterminante à planter les racines chrétiennes de l'Europe qui
devaient produire des fruits féconds au cours des siècles successifs. Une
troisième caractéristique par laquelle Boniface attire notre attention: il
promut la rencontre entre la culture romano-chrétienne et la culture
germanique. Il savait en effet qu'humaniser et évangéliser la culture était une
partie intégrante de sa mission d'évêque. En transmettant l'antique patrimoine
de valeurs chrétiennes, il donna aux populations germaniques un nouveau style
de vie plus humain, grâce auquel les droits inaliénables de la personne étaient
mieux respectés. En tant qu'authentique fils de saint Benoît, il sut unir la
prière et le travail (manuel et intellectuel), la plume et la charrue.
Le témoignage courageux
de Boniface représente une invitation pour nous tous à accueillir dans notre
vie la Parole de Dieu comme point de référence essentiel, à aimer passionnément
l'Eglise, à nous sentir coresponsables de son avenir, à rechercher son unité autour
du Successeur de Pierre. Dans le même temps, il nous rappelle que le
christianisme, en favorisant la diffusion de la culture, promeut le progrès de
l'homme. C'est à présent à nous d'être à la hauteur d'un patrimoine si précieux
et de le faire fructifier au bénéfice des générations qui suivront.
Je suis toujours impressionné par son zèle ardent pour l'Evangile: à quarante ans, il quitte une vie monastique belle et féconde, une vie de moine et de professeur pour annoncer l'Evangile aux simples, aux barbares; à quatre-vingt ans, une fois de plus, il se rend dans une région où il pressent son martyre. En comparant sa foi ardente, ce zèle pour l'Evangile à notre foi parfois si tiède et bureaucratisée, nous voyons ce que nous devons faire pour renouveler notre foi, pour donner en don à notre époque la perle précieuse de l'Evangile.
* * *
Je suis heureux de vous
accueillir, chers pèlerins francophones. Je salue en particulier les nombreux
jeunes présents ce matin, l’école militaire de Saint-Cyr, ainsi que le groupe
du Cameroun, où j’aurai la joie de me rendre dans quelques jours. Vous aussi, à
la suite de saint Boniface, aimez passionnément l’Église du Christ et soyez
toujours des artisans d’unité. Que Dieu vous bénisse!
Appel à la paix et à la
réconciliation en Irlande du Nord
C'est avec une profonde
douleur que j'ai appris l'assassinat de deux jeunes soldats britanniques et
d'un policier en Irlande du Nord. J'assure les familles des victimes et les
blessés de ma proximité spirituelle, et je condamne de la manière la plus ferme
ces abominables actes de terrorisme qui, non seulement profanent la vie
humaine, mais mettent sérieusement en danger le processus politique en cours en
Irlande du Nord, et risquent de détruire les grandes espérances engendrées par
ce processus dans la région et dans le monde entier. Je prie le Seigneur afin
que personne ne se laisse vaincre à nouveau par l'horrible tentation de la
violence, mais que chacun multiplie les efforts pour continuer à construire, à
travers la patience du dialogue, une société pacifique, juste et réconciliée.
© Copyright 2009 -
Libreria Editrice Vaticana
Saint Boniface,
Evêque et martyr
Winfrid, qui prendra plus tard le nom de Boniface, naquit vers 680, dans le
royaume anglo-saxon de Wessex, récemment conquis au christianisme, où sa
famille brillait par sa foi et par son rang. À l'âge de quatre ou cinq ans, il
suppliait son père de lui laisser embrasser la vie monastique ; à sept ans
quand il entra comme oblat à l'abbaye d'Exeter[1] où il commença ses études
qu’il poursuit à l’abbaye de Nursling (diocèse de Winchester). Le souvenir de
ses anciens maîtres, restera comme un parfum qui embaumera toute sa vie,
singulièrement Aldheln qui, à Nursling, lui apprit les disciplines littéraires.
Devenu professeur, il composa une grammaire latine. Outre la science profane,
il fut initié aux sciences sacrées, surtout à l'Écriture sainte dont il ne fit
pas l'objet d'une vaine érudition mais de la prédication qu’il exerça sans
aucun détriment pour sa vie monastique car il était assidu aux offices comme au
travail manuel. Cependant, Winfrid ne songeait qu'à porter aux païens
déshérités la lumière de la foi.
En 716, avec trois compagnons, il quitta Nursling pour la Frise, située en face
de l'estuaire de la Tamise, qui était la terre la plus réfractaire à
l'Évangile. À peine effleurée par saint Amand et saint Éloi, la Frise était
devenue le partage de saint Willibrord qui, après la mort de Pépin d'Héristal
(714), se sentant peu en sécurité s'était retiré à l'abbaye d'Echternach.
Winfrid ne put davantage s'y établir et regagna bientôt Nursling d'où il
faillit ne plus revenir, car il fut élu pour succéder au vieil abbé Winbrecht,
mort peu après son retour. Ses instances et celles de l'évêque de Winchester
ayant fait élire un autre candidat, Winfrid, de nouveau libre, partit pour Rome
à l'automne 718.
Au printemps de 719, Grégoire II[2] lui remit une lettre d'investiture pour
prêcher la foi aux idolâtres de Germanie. Il lui recommandait de suivre dans
l'administration des sacrements les règles de la liturgie romaine et, dans les
cas difficiles, d'en référer au Saint-Siège. Le pape changea aussi le nom de
Winfrid en celui de Boniface.
La situation de la Germanie étant confuse, le pape n'avait désigné au zèle de
Boniface aucune province bien déterminée. Après avoir visité la Bavière et la
Thuringe, Boniface jeta son dévolu sur la Frise que les Francs venaient de
reconquérir et où saint Willibrord était retourné. Celui-ci, déjà âgé, voulut
bientôt faire de Boniface son coadjuteur et successeur, mais il résolut, après
trois ans de labeurs et d'expériences fécondes, d'aller porter la foi à des
contrées plus déshéritées, à l'intérieur de l'Allemagne. En route il s’adjoint
Grégoire, un adolescent, neveu de l'abbesse de Pfalzel, près de Trèves.
Il s’établi en Hesse qui relevait des Francs et qui, malgré les missionnaires
irlandais, demeurait foncièrement païen. Fort des conseils et des prières de
ses amis d'Angleterre, Boniface en entreprit l'évangélisation méthodique et
pour cela établit à Amoenburg sa première fondation monastique. Il voulut sans
tarder porter à la connaissance du pape ses premiers résultats et ses
difficultés. Grégoire II l'invita à le venir voir à Rome.
Le pape, après lui avoir fait écrire une profession de foi, lui conféra la
consécration épiscopale (30 novembre 722) sans lui attribuer un diocèse
particulier mais en le rattachant directement au Saint-Siège, et lui remit,
avec un recueil des conciles, des lettres de recommandation, notamment pour
Charles Martel qui lui fit bon accueil et lui délivra un sauf-conduit. La
protection du prince, la mission de Rome et le caractère épiscopal conféraient
à Boniface un nouveau prestige aux yeux des Germains qui lui permit de faire un
coup d'éclat en abattant le chêne sacré de Thor, sur la montagne de Gudenberg
(Geismar, près de Fritzlar) que les populations de la Hesse vénéraient à l'égal
d'un dieu. À peine entamé, l'arbre s'abattit, comme renversé par un vent impétueux
; les païens y virent une sorte de jugement de Dieu et, devant l'impuissance
des idoles à se défendre, passèrent en grand nombre à la foi chrétienne. Le
bois du chêne servit pour édifier une chapelle en l'honneur de saint Pierre.
Au bout d'un an, Boniface, jugeant que l'évangélisation de la Hesse était
suffisamment avancée, passa en Thuringe (724) où il resta jusqu'en 731. En
Thuringe, effleurée par la prédication chrétienne, la vie religieuse, aux mains
d’un clergé ignorant ou relâché, était extrêmement languissante. Boniface fonda
le monastère de Saint-Michel d'Ohrdruff, près de Gotha, qu’il peupla de
missionnaires anglo-saxons qui se distinguaient par leur attachement au
Saint-Siège et aux coutumes romaines.
Boniface recherche tout d'abord l'appui des rois et des grands, sans jamais
s'inféoder à eux. Puis, pour appuyer son apostolat et en maintenir les
résultats, il fait appel aux monastères tels ceux qu’il établit en Hesse
(Amoenburg et Fritzlar) ou en Thuringe (Ohrdruff, pour les hommes, Kitzigen, pour
les femmes, Ochsenfurt et Bischoffsheim, sur la Tauber) qui étaient des foyers
de civilisation, enseignant l'agriculture et les arts en même temps que la foi.
Ayant reçu du successeur de Grégoire II (mort le 11 février 731), Grégoire III,
le titre d’archevêque et le pallium (732), Boniface passa en Bavière, vaste
territoire évangélisé depuis plusieurs générations, notamment par saint Rupert
et saint Corbinien, mais qui n'avait pas encore reçu d’organisation
hiérarchique. Saint Boniface y resta de 732 à 741, exception faite d'un séjour
qu’il fit à Rome (738-739) d’où il revint consolé, encouragé, éclairé et chargé
de reliques pour les jeunes églises qu'il avait fondées. Ce pèlerinage lui
valut de recruter son compatriote Wunnibald, pèlerin devenu moine dans la Ville
éternelle, et son frère Willibad qui avait, après un pèlerinage à Jérusalem
vint les rejoindre en Germanie.
De retour en Bavière, Boniface établit les évêchés de Salzbourg, Freysing,
Ratisbonne et Passau, puis regagna la Hesse où il établit l’évêché de Buraburg
(remplacé sous Charlemagne par Paderborn), et la Thuringe où il établit les
évêchés d’Erfurt (remplacé sous Charlemagne par Halberstadt) et de Würzburg.
Pour joindre ces terres neuves aux anciennes cités de Bavière, aux confins de
la Franconie et de la Bavière, saint Boniface créa le siège épiscopal
d’Eichstadt pour Willibad dont le frère Wunnibad et la sœur Walburge fondèrent
un monastère double à Heidenheim, alors que leur compatriote Sola bâtissait
Solnhofen.
Ainsi, en une vingtaine d'années, Boniface avait édifié sur les territoires
soumis aux Francs une vaste et solide chrétienté. Chacun de ses diocèses
possédait un ou plusieurs monastères, mais, depuis longtemps déjà, voulait en
établir un au centre de l'Allemagne, qui lui fût à la fois un lieu de repos et
un quartier général. Il chargea un jeune moine, Sturmi, de lui découvrir, dans
les forêts de Hesse et de Thuringe, un emplacement assez large, assez riche et
abrité tout à la fois, pour recevoir une nombreuse population de moines et de
missionnaires. Le roi Carloman fit la cession de ce terrain, et les
défrichements commencèrent sans tarder. Le 12 janvier 744, Sturmi en prit
possession avec sept autres moines. Chaque année Boniface viendra s'y reposer
et se recueillir auprès d'eux dans la solitude, prenant plaisir à initier ses
frères plus jeunes aux traditions monastiques. La fondation qui comptera quatre
cents moines à sa mort, allait être la base solide pour l'évangélisation de
l'Allemagne. « Les quatre peuples auxquels, par la grâce de Dieu, j'ai porté la
parole évangélique, sont à portée, écrivait-il au pape ; je puis encore leur
être utile tant que je vivrai. »
Après la mort de Charles Martel (741), ses deux fils, Pépin et Carloman,
s'étaient partagés son royaume, et Boniface relevait du dernier qui avait
obtenu l’Austrasie. Tant Boniface que Carloman (qui devait finir ses jours au
Mont-Cassin sous l'habit monastique) gémissaient de voir des soldats et des
séculiers détenir les bénéfices et les honneurs dans l'Église que Charles
Martel avait cédés en récompense à ses fidèles. Carloman résolut de mettre fin
à ces abus et de placer à la tête des églises des hommes qui en fussent dignes.
La chose était d'autant plus nécessaire que d'autres abus venaient se greffer
sur celui-là et l'aggraver. Le relâchement de la discipline permettait à
beaucoup d'aventuriers de tromper un peuple naïf et crédule. Parmi eux,
beaucoup de moines celtes, pour qui les pèlerinages et les missions lointaines
avaient toujours eu le plus grand attrait. Malheureusement leurs usages
nationaux, auxquels ils tenaient farouchement, notamment leur façon de calculer
la date de Pâques, et surtout leur indépendance à l'égard de la hiérarchie
ecclésiastique, en faisaient des éléments de perturbation. De plus, dans leurs rangs
se glissaient inévitablement des hommes d'une vertu moins que certaine.
Avec l'assentiment du pape Zacharie, Boniface convoqua des conciles pour
rappeler et préciser les prescriptions de la discipline ecclésiastique. Bientôt
d'ailleurs, piqué d'émulation, Pépin voulut aussi qu'on en convoquât un pour
ses états à Soissons (743), et en 744 on put réunir un concile général des
évêques francs. On ne saurait énumérer ici toutes les mesures prises. Notons
que son grand souci fut de resserrer les liens des prêtres avec leurs évêques
et de ceux-ci avec leurs métropolitains. Les prélats indignes furent destitués
et remplacés par de saints évêques, parmi lesquels il faut nommer saint
Chrodegang, évêque de Metz, qui travailla si efficacement à la réforme du clergé
et à l'institution des chanoines réguliers. Les biens ecclésiastiques accaparés
par les nobles furent aussi rendus en partie. Enfin, en 747, l'œuvre était
virtuellement achevée et un concile général la sanctionna. Tous les évêques
présents signèrent une profession de foi qui fut portée à Rome sur la
confession de Saint-Pierre, avant d'être remise au pape, pour marquer l'union
de l'église franque et sa soumission au vicaire de Jésus-Christ.
Comme Boniface n'avait point encore de siège fixe, il choisit Cologne d’où il
pourrait commander à la fois la Germanie, la Gaule et même la Frise, dont il
rêvait de reprendre la conquête. Carloman et Pépin donnèrent leur assentiment,
le pape le félicita ; or il demeurait dans le clergé franc, et sans doute à
Cologne, bien des éléments irréductibles. Toujours est il qu'il ne prit pas
possession de Cologne et accepta plus tard le siège de Mayence (747). Carloman
ayant abdiqué pour se retirer au Cassin (747), Pépin reçut la couronne du pape
Zacharie et Boniface le consacra à Soissons (751).
Septuagénaire, Boniface se retourne vers la Frise, son premier champ
d'apostolat. À cet effet il fait choix d'un coadjuteur pour Mayence, son
disciple et compatriote Lull, et retourna en Frise. Il avait préparé le plus
minutieusement possible son expédition. Néanmoins l'âge, et peut-être un secret
avertissement du ciel, le prévenaient de sa fin prochaine. Il fit donc ses
adieux à ses amis les plus chers et leur demanda de rapporter, après sa mort,
son corps à Fulda où il voulait reposer. Au printemps de 753, il s'embarqua sur
le Rhin et aborda à Utrecht où il passa l'hiver.
Aux beaux jours il reprit ses courses apostoliques ; mais le fanatisme des
païens s'était réveillé et une armée d'infidèles le massacra avec sa petite
troupe, le 5 juin 754, tandis qu'il attendait à Dokkum, tout au nord du pays,
des néophytes qu’il devait confirmer. Le saint conjura ses compagnons de
renoncer à la lutte, mais sa douceur ne désarma pas les assaillants. Tandis
qu'il se protégeait la tête d'un livre, un coup d'épée trancha le manuscrit et
lui fendit le crâne. Avec lui périrent cinquante-deux compagnons. Les chrétiens
de Frise ne tardèrent pas à recueillir les ossements des martyrs. Ceux de saint
Boniface furent portés d'abord à Mayence, puis, selon sa volonté, à Fulda, où
ils sont l'objet de la vénération de toute l'Allemagne catholique.
[1] L'abbaye bénédictine Saint-Pierre d'Exeter, très probablement fondée en
678. A l’époque où y étudia saint Boniface, l'abbé était Wulfard. Ethelred, roi
des Saxons occidentaux, restaura ce monastère vers 858.
[2] Saint Grégoire II qui règna du 19 mai 715 au 11 février 731, fut le plus
éminent pontife du VIII° siècle. Né en 669 à Rome dans une famille riche, il
fut élevé au Latran. Intellectuellement doué, diplomate et résolu, il fut
sous-diacre sous Sergius II qui lui confia la garde de la bourse ; il fut
ensuite bibliothécaire, puis, diacre, il remplit plusieurs missions
diplomatiques à Constantinople. A la mort du pape Constantin (708-715), il fut
le premier romain à être élu après sept papes d'origine grecque ou syrienne. La
pape Grégoire fit preuve de capacités diplomatiques dans la situation confuse
où l'Italie sombrait à mesure que le pouvoir byzantin déclinait. En 716 il
persuada le roi lombard Liutprand (7l2-744) de restituer les propriétés
pontificales qu’il conservait encore dans le massif du Viso ; il obtint plus
tard le retour à l'Empire des forteresses des Cumes et de Sutri. Entre 717 et
726, tout loyal sujet de l'Empire qu’il fût, il prit la tête de la résistance
aux exigences fiscales de l'empereur Leon III l'Isaurien (7l7-741). Aussi les
autorités voulèrent-elles le faire déposer ou assassiner, mais sa popularité
les arrêta. Il s’efforça de contenir les visées expansionnistes des Lombards,
mais en 729 Rome fut menacée par Liutprand, qui avait conclu avec l'exarque
Eutychius une alliance aussi inattendue qu'éphémère. Grégoire fit une irruption
spectaculaire dans le camp lombard ; le catholique Liutprand en fut si
impressionné qu’il leva le siège et déposa ses insignes royaux sur le tombeau
de saint Pierre en signe de soumission. Eutychius s'installa à Rome ; le Pape
fit un accord avec lui et l'aida à écraser la rébellion de Tibère Petase.
SOURCE : http://missel.free.fr/Sanctoral/06/05.php
Saint
Boniface Baptising ; Martyrdom, XIe Century
Illustration
from the Sacramentary of Fulda (Fuldaer Sakramentar), fol. 126 v.
St Boniface, évêque et
martyr
Né vers 680, mort martyr en 755. Culte immédiat. Fête étendue à l’Église en
1874.
Leçons des Matines avant 1960
Quatrième leçon. Boniface, nommé d’abord Winfrid, naquit en Angleterre, à la
fin du septième siècle. Dès son enfance, il n’eut que de l’éloignement pour le
monde, et tourna ses vœux vers la vie monastique. Son père ayant tenté
vainement de changer sa résolution en faisant valoir à ses yeux les attraits du
siècle, il entra dans un monastère, et, sous la direction du bienheureux
Wolfard, se forma à toute espèce de vertus et de sciences. A l’âge de trente
ans il reçut le caractère sacerdotal. Prédicateur assidu de la parole divine,
il n’était animé, dans cette fonction, que du désir de gagner des âmes. Ayant à
cœur de voir s’étendre le règne de Jésus-Christ, il ne cessait de pleurer en
pensant à la multitude de barbares qui, plongés dans l’ignorance, étaient
asservis au démon. Comme ce zèle des âmes s’accroissait de jour en jour avec
une ardeur inextinguible, il consulta la volonté divine par des prières
accompagnées de larmes, et obtint du supérieur du monastère la permission de
partir pour les rivages de la Germanie.
Cinquième leçon. Quittant l’Angleterre en bateau avec deux compagnons, il vint
à la ville de Doreste en Frise ; mais comme une guerre très violente s’était
déclarée entre Radbod, roi des Frisons, et Charles Martel, il prêcha l’Évangile
sans résultat ; il revint donc en Angleterre, et retourna dans son monastère,
au gouvernement duquel on l’éleva malgré lui. Deux ans après, il abdiqua sa
charge du consentement de l’Évêque de Winchester, et partit pour Rome, afin que
l’autorité apostolique le déléguât à la conversion des Gentils. Arrivé à Rome,
Grégoire II le reçut avec bonté et changea son nom de Winfrid en celui de
Boniface. Envoyé en Germanie, il annonça le Christ aux peuples de la Thuringe
et de la Saxe ; et comme pendant ce temps-là le roi des Frisons, Radbod, ennemi
acharné du nom chrétien, était mort, Boniface se dirigea de nouveau vers la
Frise, où, en compagnie de saint Willibrod, il prêcha durant trois ans
l’Évangile avec tant de fruit, que, les statues des idoles ayant été détruites,
d’innombrables églises furent élevées au vrai Dieu.
Sixième leçon. Sollicité par saint Willibrod pour qu’il acceptât la dignité
épiscopale, il s’y refusa afin de travailler plus librement et plus activement
au salut des infidèles. S’étant avancé en Germanie, il détourna plusieurs
milliers de Hessois du culte du démon. Appelé à Rome par le Pape Grégoire, il
fut sacré Évêque, après avoir fait une admirable profession de foi. De là, il
retourna vers les peuples germains et délivra presque entièrement la Hesse et
la Thuringe des restes de l’idolâtrie. De si grand mérites valurent à Boniface
d’être élevé par Grégoire III à la dignité archiépiscopale. S’étant rendu à
Rome pour la troisième fois, il fut nommé par le souverain Pontife légat du
Siège apostolique. Revêtu de cette autorité, il fonda quatre évêchés et réunit
plusieurs synodes, parmi lesquels le mémorable concile de Leptines, dans le
diocèse de Cambrai, en Belgique, et contribua alors puissamment à augmenter la
foi parmi les Belges. Créé Archevêque de Mayence par le Pape Zacharie, il sacra
par l’ordre du même Pontife, Pépin, roi des Francs. Après la mort de saint
Willibrod, l’Église d’Utrecht lui fut confiée et il la gouverna d’abord par
l’intermédiaire d’Eoban, ensuite par lui-même, lorsque, déchargé de l’Église de
Mayence, il vint se fixer à Utrecht. Les Frisons étant retombés dans
l’idolâtrie, il entreprit de nouveau de leur prêcher l’Évangile. Comme il était
occupé de ce devoir pastoral, des hommes barbares et impies l’attaquèrent aux
bords de la Burda. Enveloppé dans un sanglant massacre avec Eoban, associé à
son épiscopat, et beaucoup d’autres, il eut comme eux les honneurs de la palme
du martyre. Le corps de saint Boniface fut transporté à Mayence, puis enseveli,
comme il l’avait demandé de son vivant, dans le monastère de Fulde, fondé par lui
et devenu illustre par les nombreux miracles de ce Saint. Le souverain Pontife
Pie IX a étendu son Office et sa Messe à l’Église universelle.
Dom Guéranger, l’Année
Liturgique
Le Fils de l’homme, proclamé Roi dans les hauteurs des cieux au jour de son
Ascension triomphante, laisse à l’Épouse qu’il s’est donnée le soin et la
gloire de faire reconnaître ici-bas son domaine souverain. La Pentecôte est le
signal des conquêtes de l’Église ; c’est alors qu’elle s’éveille au souffle de
l’Esprit-Saint ; toute remplie de cet Esprit d’amour, elle aspire comme lui
aussitôt à posséder la terre. Les Anglo-Saxons et les Francs viennent de prêter
en ses mains leur serment de foi et hommage au Christ, à qui toute puissance
fut donnée sur la terre et au ciel [1]. Winfrid aujourd’hui, réalisant le beau
nom de Boniface ou bienfaisant que lui donna Grégoire II, se présente entouré
des multitudes arrachées par lui du même coup au paganisme et à la barbarie.
Grâce à l’apôtre de la Germanie, l’heure bientôt va venir pour l’Église de
constituer dans ce monde à l’Époux, indépendamment de sa principauté sur les
âmes, un empire plus puissant qu’aucun de ceux qui l’auront précédé ou suivi.
Le Père éternel attire à son Fils [2], non pas seulement les hommes, mais les
nations ; elles sont dans le temps son héritage [3], non moins que le ciel
l’est pour l’éternité. Or il ne suffit pas aux complaisances de Dieu pour son
Verbe fait chair, que les nations viennent isolément chacune reconnaître en lui
leur Seigneur et maître. C’est le monde qui lui fut promis comme possession,
sans distinction de peuples, sans limites autres que les bornes de la terre [4]
; reconnu ou non, son pouvoir est universel. Chez plusieurs sans doute, la
méconnaissance ou l’ignorance du droit royal de l’Homme-Dieu doit durer
jusqu’au delà du temps ; pour tous encore, nous le savons trop, la révolte sera
possible. Il convenait cependant que l’Église, dès qu’elle le pourrait, mît à
profit son influence sur les nations baptisées, pour les rassembler dans
l’unité d’un même acquiescement extérieur à cette royauté source de toutes les
autres. A côté du Pontife, vicaire de l’Homme-Dieu en ce qui touche les
intérêts du ciel et des âmes, il y avait place, dans le domaine de la vie
présente, pour un chef de la chrétienté qui ne fût tel qu’à titre de lieutenant
du Christ Seigneur des seigneurs. Ainsi devait se trouver réalisée en toute
plénitude, pour le fils de David, la principauté grandiose que les prophètes
avaient annoncée [5].
Institution vraiment digne du nom qui lui sera donné de Saint-Empire ; dernier
résultat de la glorieuse Pentecôte, comme étant la consommation du témoignage
rendu par l’Esprit à Jésus pontife et roi [6]. Aussi, quelques jours encore ;
et Léon III, l’auguste Pontife appelé par l’Esprit-Saint à poser le
couronnement de son œuvre divine, proclamera, aux applaudissements du monde,
l’établissement de cet empire nouveau sous le sceptre de l’Homme-Dieu, dans la
personne de Charlemagne représentant du Roi des rois. Telle que nous pouvions
la prévoir jusqu’ici néanmoins par les enseignements de la sainte Liturgie,
cette œuvre merveilleuse n’était pas encore suffisamment préparée ; de vastes
régions, celles-là même qui doivent former l’apanage principal du futur empire,
ne connaissaient pas même le nom du Seigneur Jésus, ou ne conservaient d’une
prédication première, étouffée sous le tumulte des invasions, qu’un mélange
confus de pratiques chrétiennes et de superstitions idolâtriques. Et c’est
pourquoi, précurseur de Léon III, Boniface se lève, revêtu de la force d’en
haut [7]. Descendant de ces Angles à figure d’anges, par qui l’ancienne
Bretagne est devenue l’île des Saints, il brûle de porter à la Germanie d’où
sortirent ses aïeux, la lumière qui est venue les trouver dans la terre de leur
conquête.
Trente ans d’une vie monastique commencée dès l’enfance malgré les caresses et
les larmes d’un père, ont préparé son âme ; mûri dans la retraite et le silence
d’un si long temps, rempli de la science divine, accompagné des prières de ses
frères, il peut en toute sécurité suivre l’attrait qui l’appelle. Rome le voit
d’abord soumettant ses vues au vicaire de l’Homme-Dieu, source féconde autant
qu’unique de toute mission dans l’Église. Grégoire II, digne en tout des grands
papes honorés du même nom, exerçait alors sur le monde chrétien la vigilance
apostolique ; entre les écueils dressés par l’astuce lombarde et l’hérétique
démence de Léon l’Isaurien, sa ferme et prudente main conduisait sûrement la
barque de Pierre aux gloires souveraines qui l’attendaient en ce siècle huitième.
Dans l’humble moine prosterné à ses pieds, l’immortel Pontife a bientôt reconnu
l’auxiliaire puissant que lui envoie le ciel ; et, muni de la bénédiction
apostolique, Winfrid, devenu Boniface, sent l’Esprit-Saint l’entraîner à des
conquêtes que Rome même autrefois n’avait point rêvées.
Par les sentiers qu’il trace au delà du Rhin dans les régions non frayées de la
terre barbare, l’Épouse du Fils de Dieu pénètre plus avant que ne firent les
légions, renversant les dernières idoles des faux dieux, civilisant et
sanctifiant les hordes farouches, fléau du vieux monde. Fils de saint Benoît,
le moine anglo-saxon donne à son œuvre une stabilité qui défiera les siècles.
Partout s’élèvent des monastères, prenant pour Dieu possession du sol même,
fixant autour d’eux par la force de l’exemple et leurs bienfaits les tribus
nomades. Sur tous les fleuves, du sein des forêts, en guise des cris de
vengeance et de guerre, monte maintenant l’accent de la prière et de la louange
au Dieu très-haut. Disciple chéri de Boniface, Sturm préside à cette
colonisation pacifique, qui laisse loin derrière elle les colonies de vétérans
dans lesquelles Rome païenne mettait la principale force de son empire.
Voici qu’à la même heure, en ces sauvages régions où la violence jusque-là
régnait en souveraine, s’organise la milice sainte des épouses du Seigneur.
L’Esprit de la Pentecôte a soufflé dans la terre des Angles, et, comme au
Cénacle, les saintes femmes en ont eu leur part ; les vierges consacrées,
obéissant à l’impulsion céleste, ont quitté leur patrie et le monastère où
s’abrita leur enfance. Après avoir pourvu de loin d’abord aux besoins de
Winfrid, copié pour lui en lettres d’or les livres saints, elles rejoignent
l’apôtre ; intrépides, elles ont passé la mer, et sont venues, sous la garde de
l’Époux, prendre leur part des travaux entrepris pour sa gloire. Lioba les
conduit : Lioba, dont la douce majesté, dont les traits célestes élèvent la
pensée au-dessus de la terre ; qui, par sa science des Écritures, des Pères et
des saints Canons, égale les plus célèbres docteurs ; mais l’Esprit divin a
plus encore enrichi son âme d’humilité et de saint héroïsme. Elle sera mère de
la nation allemande. Les hères Germaines, avides de sang, qui, au jour de leurs
noces, n’agréaient pour dons qu’un cheval de bataille avec le bouclier et la
framée [8], apprendront d’elle les qualités de la femme forte. On ne les verra
plus s’enivrer de carnage et ramener au combat leurs maris vaincus ; mais les
vertus de l’épouse et de la mère remplaceront en elles la fureur des camps ; la
famille sera fondée sur le sol germanique, et, avec elle, la patrie.
C’est ce qu’avait compris Boniface, en appelant à lui Lioba, Walburge, et leurs
compagnes. Épuisé de travaux, fatigué plus encore, hélas ! Comme il arrive à tous
les hommes de Dieu, par de mesquines jalousies se couvrant d’un faux zèle,
l’athlète du Christ ne dédaignait pas de venir lui-même trouver près de sa
fille bien-aimée conseil et réconfort. Appréciant à sa valeur la part qu’elle
avait eue dans son œuvre, il la voulut pour compagne de son repos dans la
tombe, en sa chère abbaye de Fulda.
Mais l’apôtre est loin encore d’être au soir de sa vie. Il doit assurer le sort
spirituel des convertis sans nombre qu’a faits sa parole, et placer à leur tête
ceux que l’Esprit-Saint désigne gouverner l’Église de Dieu [9]. Par ses soins,
la hiérarchie sacrée se constitue et se développe ; le sol se couvre d’églises
; et sous la houlette d’évêques élus de Dieu, des peuples nouveaux, créés comme
par enchantement, vivent à la gloire de la Trinité sainte en ces contrées hier
païennes, où Satan avait cru pouvoir éterniser sa domination.
Vainement d’autre part, Arius, Manès, divers corrupteurs de la foi sainte
anciens et nouveaux, chassés de partout, végètent encore sur les confins
ignorés du paganisme germain ; vainement la cupidité d’indignes ministres du
Seigneur se flatte d’exploiter toujours l’ignorance de chrétientés trop
éloignées du centre vital, et jusque-là forcément délaissées. L’éclat inaltéré
du Verbe divin, qui revêt Boniface comme une robe de gloire [10], rayonne de
lui jusqu’au fond des retraites obscures où l’hérésie se dérobe ; le fouet dont
l’Homme-Dieu s’arma pour expulser les vendeurs du temple est dans les mains de
son apôtre, et il chasse loin de leurs troupeaux sacrilègement abusés les
prêtres infâmes qui, à prix égal, offrent au Dieu très-haut l’hostie du salut,
ou immolent des bœufs et des boucs aux divinités vaincues de la Germanie. Au
bout de quarante années d’un fécond apostolat, l’Allemagne, convertie ou
délivrée des pasteurs mercenaires, est acquise au Christ.
Mais le vaillant précurseur du Saint-Empire ne doit pas borner son action
puissante à préparer la race germanique aux grandes destinées qui l’attendent.
La France, fille aînée de l’Église, est, dans ses princes, appelée la première
à porter le globe d’or surmonté de la croix, auguste emblème de l’universelle
royauté du Fils de Dieu. Or, si la France de Clotilde, pure d’hérésie, reste
fidèle à son baptême, elle-même cependant réclame du ciel à cette heure le
secours nécessaire au salut des nations dans les périodes critiques de leur
histoire. Les descendants de Clovis n’ont conservé de son royal héritage que le
titre vain d’un pouvoir qu’ils n’ont plus, tandis que la vraie puissance est
passée aux mains d’une famille nouvelle : race vigoureuse, qui vient de donner
sa mesure en écrasant près de Poitiers l’immense armée des Maures. Mais en
sauvant la chrétienté, Charles Martel conduit l’Église de France à deux doigts
de sa ruine par la distribution qu’il fait des sièges épiscopaux, des abbayes,
aux compagnons de sa victoire. Sous peine d’une situation non moins désastreuse
que ne l’eût faite la victoire d’Abdrame, il faut déposséder de leurs crosses
usurpées ces étranges titulaires, et renvoyer du moins leurs fils aux armées
franques ; avec autant de douceur que de fermeté, par l’ascendant de la vertu,
il faut amener le héros de Poitiers et sa descendance au respect du droit des
Églises.
Victoire plus glorieuse que la défaite des Maures, et qui fut celle de notre
Boniface ! Triomphe de la sainteté désarmée, aussi profitable aux vaincus qu’à
l’Église même ; car il devait faire du farouche soldat, bâtard de Pépin
d’Herstal, la souche pour les Francs d’une deuxième dynastie dont la gloire
allait surpasser l’illustration des rois de la première race.
Légat de saint Zacharie comme il l’avait été de Grégoire III son prédécesseur,
Boniface avait fixé à Mayence son siège épiscopal, pour mieux garder au Christ
en même temps et la Germanie, conquête de son premier apostolat, et la France
sauvée par ses derniers labeurs. Comme un autre Samuel, lui-même consacra de
ses mains la nouvelle royauté, en conférant, par un rite nouveau chez les
Francs, l’onction sacrée à Pépin le Bref, fils de Charles Martel. On était arrivé
à l’année 752. Encore enfant, un autre Charles, héritier futur du trône qu’il
venait d’affermir ainsi par la force de l’huile sainte, attirait les
bénédictions du vieillard. Mais Fonction royale de cet enfant était réservée au
Pontife suprême ; et un diadème plus auguste encore que celui des rois francs
devait plus tard se poser sur son front, pour manifester en lui, à la tète de
l’Empire romain renouvelé, le lieutenant du Christ.
L’œuvre personnelle de Boniface était achevée ; comme le vieillard Siméon, il
avait vu l’objet des ambitions et des labeurs de sa vie, le salut préparé par
Dieu au nouvel Israël. Lui aussi ne songe plus qu’à s’en aller dans la paix du
Seigneur ; mais l’entrée dans la paix pour un tel apôtre, et il l’entend bien
ainsi, ne saurait être que le martyre. L’heure va sonner ; le vieil athlète a
choisi son dernier champ de bataille. C’est la Frise, encore à demi païenne ;
il y a un demi-siècle, au début de sa carrière apostolique, il avait fui cette
contrée pour échapper à l’épiscopat que saint Willibrord voulait lui imposer
dès lors ; aujourd’hui qu’elle n’a plus que la mort à lui offrir, il aspire à
s’y rendre. Dans une lettre d’humilité sublime, il se prosterne aux pieds
d’Etienne III qui vient de succéder à Zacharie, et remet au Siège apostolique
la correction de ce qu’il appelle les maladresses et les fautes de sa longue
vie [11] ; il laisse à Lull, son très cher fils, l’Église de Mayence ; il
recommande au roi des Francs les prêtres disséminés dans toute la Germanie, les
moines, les vierges qui l’ont suivi dans ces lointaines contrées. Puis, faisant
disposer parmi les quelques livres qu’il emporte avec lui le suaire qui doit
envelopper son corps, il désigne les compagnons de son dernier voyage, et part
avec eux pour cueillir la couronne.
Vous avez été, grand apôtre, le serviteur fidèle [12] de Celui qui vous avait
choisi comme ministre de sa parole sainte et propagateur de son règne. En
quittant la terre afin d’aller faire reconnaître sa royauté des célestes
phalanges, le Fils de l’homme n’en restait pas moins le roi de ce monde qu’il
abandonnait pour un temps. Il comptait sur l’Église pour lui garder sa
principauté d’ici-bas.
Bien faible encore était, à l’heure de son Ascension, le nombre de ceux qui
voyaient en lui leur Seigneur et Maître. Mais la foi déposée dans les âmes de
ces premiers élus était un trésor qu’ils firent valoir en banquiers habiles, et
surent multiplier par le commerce apostolique. Transmis de génération en
génération jusqu’au retour de l’Homme-Dieu, le précieux dépôt devait produire
au Seigneur absent des intérêts toujours plus considérables. Il en fut bien
ainsi, ô Winfrid, dans le siècle où vous apportâtes à l’Église le tribut de
labeurs qu’elle réclame de tous ses fils à cette fin, quoique en des proportions
différentes. Vos œuvres parurent bonnes et profitables entre toutes à la Mère
commune ; dans sa reconnaissance, prévenant la gratitude de l’Époux lui-même,
elle voulut vous appeler dès ce monde du nom nouveau [13] sous lequel vous êtes
maintenant connu dans les cieux.
Et, en effet, jamais richesses pareilles à celles que vous lui préparâtes,
affluèrent-elles dans les mains de l’Épouse ? Jamais l’Époux apparut-il mieux
et plus pleinement le chef du monde, qu’en ce huitième siècle où les princes
francs, formés par vous à leurs grandes destinées, constituèrent la
souveraineté temporelle de l’Église, et se firent gloire d’être, à côté du
vicaire de l’Homme-Dieu, les lieutenants du Seigneur Jésus ? Le Saint-Empire
vous doit d’avoir été possible, ô Boniface. Sans vous, la France s’abîmait dans
les hontes d’un clergé simoniaque, et périssait avant même d’avoir vu
Charlemagne ; sans vous, l’Allemagne restait aux barbares et à leurs dieux
ennemis de toute civilisation et de tout progrès. Sauveur des Germains et des Francs,
recevez nos hommages.
Devant la grandeur de vos œuvres, au souvenir des grands papes et de ces
princes à la taille colossale dont la gloire relève de la vôtre en toute
vérité, l’admiration égale en nous la reconnaissance. Mais pardonnez si, à la pensée
des grands siècles, hélas ! si loin de nous, un retour sur nos temps amoindris
vient mêler la tristesse aux joies de votre triomphe. Les pygmées qui
s’admirent aujourd’hui parce qu’ils savent détruire et souiller, ne méritent
sans doute que le mépris. Mais combien, à la lumière de votre politique sainte
et de ses résultats, ô précurseur de la glorieuse confédération des peuples
chrétiens, apparaissent malhabiles et coupables ces faux grands princes, ces
hommes d’État de l’avant-dernier siècle, sottement admirés d’un monde qu’ils
ont acheminé vers sa ruine ! Les nations catholiques, s’isolant l’une de
l’autre, ont dénoué les liens qui les groupaient autour du vicaire de
l’Homme-Dieu ; leurs princes, oubliant qu’ils étaient, eux aussi, les
représentants du Verbe divin sur la terre, ont traité avec l’hérésie pour
afficher leur indépendance à l’égard de Rome ou s’abaisser mutuellement. Aussi
la chrétienté n’est plus. Sur ses débris, contre-façon odieuse du Saint-Empire,
Satan dresse, à la honte de l’Occident, son faux empire évangélique, formé
d’empiétements successifs, et reconnaissant pour première origine l’apostasie
du chevalier félon Albert de Brandebourg.
Les complicités qui l’ont rendu possible ont reçu leur châtiment. Puisse la
justice de Dieu être enfin satisfaite ! O Boniface, criez avec nous miséricorde
au Dieu des armées. Suscitez à l’Église des serviteurs puissants comme vous le
fûtes, en paroles et en œuvres. Venez de nouveau sauver la France de
l’anarchie. Détruisez l’empire de Satan, et rendez à l’Allemagne le sentiment
de ses vraies grandeurs avec la foi des anciens jours.
[1] Matth. XXVIII, 18.
[2] Johan. VI, 44.
[3] Psalm. II, 6, 8.
[4] Psalm. II, 6, 8.
[5] Psalm. LXXI.
[6] Johan. XV, 26.
[7] Act. I, 8.
[8] Tacit. De mor. Germ. 18.
[9] Act. XX, 28.
[10] Eccli. XV, 1, 5.
[11] Epist. LXXVIII.
[12] Luc. XIX.
[13] Apoc. II, 17.
1905 medal to commemorate the celebrations in honor of Saint Boniface
Bhx Cardinal
Schuster, Liber Sacramentorum
Si par certains côtés le grand Apôtre des Germains au VIIIe siècle ressemble à
saint Augustin de Cantorbéry, il en diffère cependant beaucoup, car l’action
apostolique de Boniface fut plus complète, plus vaste, plus énergique, plus
longue et plus durable. Ce courageux fils de saint Benoît dont le diocèse avait
pour limites, d’un côté la Hollande, de l’autre le Tyrol, presque tout le cœur
de l’Europe, par conséquent, apparaît comme un de ces colosses à l’activité
multiforme, mais toujours parfaite. Que nous considérions en effet Boniface
comme moine, comme évêque, comme docteur et évangélisateur de peuples, comme diplomate,
comme martyr, il ne dément jamais sa grandeur, il est toujours parfait.
Il est toutefois une note spéciale dans l’activité du Saint, qui ne doit pas
être oubliée. En même temps que le caractère épiscopal, Grégoire II lui avait
donné la charge de légat du Siège apostolique chez les Germains, et, dans toute
l’activité variée qu’il exerça par la suite chez les Francs et les Allemands,
ce fut toujours au nom du Pontife romain que Boniface intervint et agit. On
peut dire que personne ne comprit mieux que lui à cette époque la romanité de
sa mission ; personne ne l’exerça avec une pareille foi et un tel zèle. Il se
considéra comme le héraut de Pierre et du Pontife romain, et ce fut en cette
qualité que, sur ses épaules de géant, il soutint durant de longues années, tel
un nouveau saint Paul, la sollicitude de toutes les Églises de Germanie. Une
gloire lui manquait : l’auréole du martyre, et il l’ambitionna elle aussi. Déjà
courbé sous le poids des ans, il s’embarqua pour la Frise, qui, dans sa
jeunesse, avait été le champ de ses premières armes, au temps de saint
Willibrord. Cette fois cependant l’apôtre, comme prévoyant sa mort, emporta
avec lui le drap funèbre dans lequel il devait être enveloppé, et ordonna que
son cadavre fût enseveli dans son cher monastère de Fulda. — Ici l’on reconnaît
le moine, qui est, par son corps, hors du cloître, mais qui a attaché son cœur
à la solitude. — Le 5 juin 755, une horde de païens assaillirent Boniface et
ses compagnons, parmi lesquels se trouvaient quelques évêques et un grand
nombre de moines, et, en haine de la foi, ils les massacrèrent. L’office de
saint Boniface fut étendu par Pie IX à l’Église universelle.
La messe fut primitivement rédigée pour les pays allemands, l’on y célèbre le
Saint comme l’apôtre et le patron de la race. L’extension de cette messe à
l’Église entière rend quelque peu déplacé dans le Missel ce particularisme
régional.
L’antienne pour l’introït est tirée d’Isaïe (LXV, 19, 23). « J’exulterai avec
Jérusalem et je me réjouirai avec ma nation, où l’on n’entendra plus la voix
des pleurs ou du sanglot. Mes élus ne travailleront pas en vain, ils
n’engendreront pas dans la tristesse, parce que c’est une race de peuple bénie
de Dieu, et leurs descendants avec eux ». Suit le psaume 43 : « O Dieu, nous l’avons
entendu de nos oreilles ; nos pères nous ont narré ce que, de leurs jours, vous
avez fait ». — Les nations chrétiennes pourront, comme les arbres, renouveler
leurs feuilles jaunies, mais elles ne se dessécheront jamais complètement,
parce que leurs différents apôtres arrosèrent jadis la semence évangélique avec
tant de sueurs et tant de sang que Dieu, par égard pour les mérites des pères,
ne privera jamais entièrement de sa bénédiction leurs fils même dégénérés. La
partie catholique de l’Allemagne se souvient des prodiges admirables que Dieu
opéra dans ce pays au temps de Boniface, de Sturme, de Lulle et de Willibrord,
et sent que la magnificence du passé est la garantie de cette grâce future qui,
selon la sainte Écriture, rendra les nations guérissables.
La collecte est la suivante : « O Dieu qui, par le zèle du bienheureux
Boniface, votre pontife et martyr, avez appelé à la connaissance de votre nom
un grand nombre de peuples ; faites que nous ressentions le patronage de celui
dont nous célébrons aujourd’hui la fête ».
Parfois notre paresse nous fait trouver trop ardue la mission qui nous est
imposée, ou nous nourrit de l’illusion d’avoir déjà accompli de grandes choses
pour Dieu. Pour dissiper ces pensées, il faut considérer ce que les saints ont fait
et souffert, et alors nous nous sentirons tout petits en face de ces colosses
d’activité et de vertu.
La première lecture, où les lointains descendants célèbrent les mérites de
leurs pères, est identique à celle de la fête des sept fondateurs de l’Ordre
des Servîtes de la bienheureuse Vierge, le 12 février. L’Esprit Saint a
lui-même façonné et perfectionné ces gigantesques figures que sont les apôtres
des diverses nations, les fondateurs des grands Ordres religieux, etc. Ce sont
des figures complètes et universelles, auxquelles ne manque aucun des charismes
du Paraclet ; thaumaturges et prophètes, apôtres, docteurs et éducateurs des
peuples, ils participent en une certaine mesure à l’universalité de Dieu.
Le choix du répons-graduel est tout à fait anormal. Au lieu du chant d’un
psaume, le rédacteur de la messe est allé chercher l’épître de la fête de saint
Martin Ier et en a extrait quelques versets. Le texte sacré est toujours
excellent, mais dans le cas présent, ce sont les règles liturgiques qui ont été
violées : « Réjouissez-vous d’avoir part aux souffrances du Christ, parce que,
quand sa gloire sera révélée, vous serez dans la joie et l’allégresse ». « Vous
serez bienheureux alors que vous souffrirez l’injure pour le nom du Christ,
parce que sur vous reposera ce qu’il y a de plus honorable et glorieux, la
vertu de Dieu et son Esprit ».
Voilà pourquoi les martyrs vainquirent le monde et furent supérieurs à
eux-mêmes et à la fragilité de la nature humaine. Ce n’était pas tant eux-mêmes
qui triomphaient des supplices, que l’auguste Trinité, résidant en eux par la
grâce.
Le verset alléluiatique est tiré d’Isaïe, et veut rappeler ce caractère de
pacifique douceur, qui marque toute l’activité apostolique de Boniface. « Voici
que je l’inonderai de paix — ici le texte sacré parle de Jérusalem — à l’égal
d’un fleuve, et je le remplirai de gloire, comme un torrent qui déborde ».
Durant le temps pascal, aux chants précédents on substitue ceux-ci : (Is.,
LXVI, 10, 14). « Réjouissez-vous avec Jérusalem et soyez dans l’allégresse avec
elle, vous tous qui aimez le Seigneur ». — Le texte sacré porte ici : ea,
c’est-à-dire vous tous qui aimez la cité sainte. « Vous le verrez, et votre
cœur en bondira de joie : les serviteurs de Yahweh connaîtront la puissance de
la main du Seigneur ».
La lecture évangélique est la même que pour la fête de la Toussaint (Matth., V,
1-12). Dans son évangile, le monde proclame bienheureux les riches, les
puissants, ceux qui jouissent, ceux qui sont applaudis des hommes. Outre
l’expérience quotidienne qui nous fait voir que, même au milieu de tous ces
prétendus biens, notre cœur se sent inquiet, Jésus, pour dissiper
l’enchantement illusoire de toutes ces fausses promesses, promulgue
aujourd’hui, sur le sommet d’une montagne, ses béatitudes. Bienheureux les
pauvres, bienheureux les opprimés pour la justice, bienheureux ceux qui
pleurent, parce qu’au ciel leur félicité sera impérissable.
Il faut toutefois considérer attentivement que cette béatitude nous est
promise, non pas pour la terre, où, au contraire, l’Évangile nous avertit
clairement que nous ne devons nous attendre qu’à la peine et à la douleur, mais
dans le ciel, où le Christ lui aussi obtint sa gloire après l’ignominie de la
passion. Nonne oportuit pati Christum, et ita intrare in gloriam suam [14] ?
L’antienne pour l’offertoire est tirée du psaume 15, comme le lundi après le
IIe dimanche de Carême : « Je bénirai le Seigneur, parce qu’il m’a donné
l’intelligence ; j’ai toujours tenu Dieu devant mes yeux ; s’il est à ma
droite, je ne serai pas ébranlé ». — Tel est le secret des saints : marcher
devant Dieu et ne s’éloigner jamais de lui.
La prière d’introduction à l’anaphore est tirée de la messe de la naissance de
sainte Agnès, le 28 janvier. On y implore une abondante bénédiction qui
enveloppe offrandes et offrants, afin que la fête du martyr greffe dans les
fidèles des germes de sacrifice continu et complet de tout eux-mêmes à Dieu.
Voilà la sainteté, voilà le martyre chrétien, auquel, d’une manière ou d’une
autre, nous sommes tous appelés.
L’antienne pour la Communion est tirée de l’Apocalypse (III, 21) : « A celui
qui aura vaincu, j’accorderai de s’asseoir avec moi sur mon trône : comme moi
j’ai vaincu, et je siège avec mon Père sur son trône ». Comme le Fils est assis
sur le trône du Père parce qu’il lui est consubstantiel, ainsi les martyrs ont
part à la gloire du Christ, parce que, plus parfaitement que tous les autres,
ils ont participé à sa passion.
La collecte d’action de grâces est la même que celle du 18 janvier en l’honneur
de saint Paul. Les mots patrocinio gubernari, sont à leur place sur les lèvres
de Rome chrétienne, qui se proclame gouvernée et protégée par les deux Princes
des Apôtres ; mais s’ils gardent tout leur sens en Allemagne quand on les
applique à saint Boniface, ailleurs ils en sont dépourvus.
Nous aimons à rapporter ici la belle hymne de saint Boniface, due à la plume du
bienheureux Raban Maur :
Præsulis exultans celebret Germania laudes,
Et Bonifatii opus Martyris almificum.
Ordinat hunc Roma, mittit Britannia mater,
Doctorem populis et decus Ecclesiæ,
Pontificem summum, signorum fulmine clarum,
Eloquio nitidum, moribus egregium.
Quem Francus Frisoque simul Saxoque ministrum
Æternæ vitæ prædicat esse sibi.
Quod terra moritur frumentum, plurima confert
Semina, fructumque multiplicare studet.
Sicque Sacerdotis Domini lætissima crescit
Paucis ex granis multiplicanda seges.
Gloria summa Patri, compar sit gloria Nato ;
Laus et in æternum, Spiritus alme, Tibi. Amen.
Avec joie, l’Allemagne célèbre les louanges de son évêque,
Et l’œuvre admirable du saint martyr Boniface.
Rome l’ordonne, sa mère patrie la Grande-Bretagne
L’envoie comme le docteur des peuples et l’honneur de l’Église.
Pontife glorieux, illustre par l’éclat de ses miracles,
D’une éloquence rare, de mœurs incomparables.
Le Franc, comme le Frison ou le Saxon, le revendiquent
Pour leur avoir communiqué la vie éternelle.
Le froment, mourant à la terre, donne beaucoup de graines,
Et son fruit aime à se multiplier.
C’est ainsi qu’une moisson abondante germe
Dans la joie et la gloire de quelques grains semés par le Prêtre du Seigneur.
Gloire suprême soit au Père, et gloire égale au Fils,
Et à vous, Saint-Esprit, louange éternelle. Ainsi soit-il.
[14] Luc. 24, 26 : ne fallait-il pas que le Christ souffrît toutes ces choses,
et qu’il entrât ainsi dans sa gloire ?
Dom Pius Parsch, le Guide dans l’année liturgique
Pour l’unité religieuse de l’Allemagne.
1. Saint Boniface. — Jour de mort : 5 juin 756. Tombeau : à Fulda. Image : On
le représente en évêque, avec une hache et, à ses pieds, un chêne abattu. Vie :
Le grand apôtre et l’organisateur de l’Allemagne, originaire d’Angleterre, fut
d’abord un moine bénédictin. Sa première tentative de mission (716) resta sans
succès. Avant son second voyage de mission, il se rendit à Rome (718) ; il y
reçut du pape un bref de mission ; il convertit alors, dans un travail de trois
ans, sous la direction de l’évêque Willibrord, le pays des Frisons. Le 3
novembre 722, il fut consacré évêque par le pape Grégoire II. En 724, il reprit
son œuvre missionnaire avec un zèle renouvelé ; il se tourna vers le peuple des
Hessois. Sur une hauteur, près du village de Geismar, il abattit l’antique
chêne du tonnerre que le peuple considérait comme un sanctuaire national et
pour lequel il avait une grande vénération. Avec le bois du chêne abattu, il
bâtit une chapelle dédiée à saint Pierre. Cet acte hardi scella la victoire du
christianisme dans cette région. Il rencontra de grandes difficultés de la part
du clergé local et des prêtres vivant à la cour. Calme et modeste, il continua
de travailler seul, et confiant en Dieu seul, qu’il implorait dans des prières
incessantes et qu’il faisait implorer par les religieux et les religieuses d’Angleterre.
Sa confiance ne fut pas déçue. Le nombre des conversions s’accrut d’une manière
étonnante. En 731, Grégoire III lui envoya le pallium, qui est le signe de la
dignité archiépiscopale. Boniface couronna alors son œuvre par l’organisation
de l’Allemagne. Il établit de dignes évêques, délimita les diocèses, prit soin
de la vie religieuse du clergé et du peuple. Il tint, entre 742 et 747, de
grands synodes nationaux. En 744, il fonda le monastère de Fulda qui devint le
centre religieux de l’Allemagne moyenne. En 745, il choisit Mayence comme siège
archiépiscopal, A ce siège furent soumis 13 diocèses. Ce fut l’achèvement de
l’organisation ecclésiastique de l’Allemagne. Saint Boniface acheva sa vie si
active, comme il l’avait commencée, dans l’œuvre missionnaire. Ayant appris, en
754, qu’une partie des Frisons avait apostasié, il fit ses adieux à son clergé
; dans le pressentiment de sa mort, il emporta son suaire. A 74 ans, il
entreprit avec une ardeur juvénile l’œuvre de la restauration. Il ne devait pas
l’achever. Près de la localité d’Ockum, au moment où il voulait administrer la
Confirmation à des nouveaux baptisés, il fut surpris par une bande de païens
sauvages et tué.
2. La messe. (Exultabo). — La messe a de beaux textes propres qui caractérisent
le vénérable apôtre de l’Allemagne. L’Introït est un cri de joie de l’Église à
la pensée de la conversion de l’Allemagne. Le verset du psaume (il faut oublier
le sens littéral) célèbre l’œuvre de mission du saint. Dans la leçon, on nous
demande de louer nos pères dans la foi (parmi eux, Boniface tient la première
place). Leur mémoire doit toujours rester vivante dans l’Église, et nous devons
marcher sur leurs traces. Au Graduel, nous entendons le saint martyr nous
exhorter à nous unir sur la terre aux souffrances du Christ, comme il l’a fait
jadis, afin de participer à la joie du Christ. A l’Alléluia, nous entendons
pour ainsi dire la voix de Dieu répondre ; au Graduel, Boniface est glorifié. A
l’Évangile, le Christ nous annonce lui-même les huit béatitudes. C’est la voix
royale qui mène à la sainteté. Parmi ces béatitudes, nous remarquons celle des
Martyrs : Heureux êtes-vous quand les hommes vous persécutent... A
l’Offertoire, nous voyons le saint missionnaire parcourir l’Allemagne sous la
protection de Dieu. A la Communion, nous voyons sa récompense. Il est assis sur
un trône et nous recevons le gage de cette récompense dans le pain du ciel.
SOURCE : http://www.introibo.fr/05-06-St-Boniface-eveque-et-martyr#nh14
Cornelis Bloemaert (1603-1684), Saint Boniface, c. 1630
Boniface, appelé d’abord
Winfrid, naquit en Angleterre, l’an 680, saint Agathon étant pape, Constantin
IV empereur d’Orient et Thierry III roi de France.
Après une mission prêchée dans sa ville natale, il demanda à suivre les moines
dans leur couvent. Son père refusa d’accéder à ce qu’il appelait le caprice
d’un enfant de sept ans ; mais une maladie grave que Dieu lui envoya pour le
punir le décida enfin à laisser partir cet enfant de bénédiction.
Devenu professeur après de brillantes études, Winfrid, par sa science et son
éloquence, acquiert une réputation dont il est effrayé ; alors, refusant tous
les honneurs, il tourne toute l’ambition de son zèle vers les contrées encore
païennes de la Germanie, et n’a qu’un désir : devenir apôtre de l’Allemagne.
En 718, il va s’agenouiller aux pieds du Pape saint Grégoire Il et reçoit de
lui tous les pouvoirs apostoliques. Après avoir traversé, en exerçant sa
charité pour les âmes, la Lombardie, la Bavière et la Thuringe, il va se
joindre à saint Willibrord, apôtre des Frisons, mais il s’enfuit dès qu’il
s’aperçoit que celui-ci veut lui conférer l’épiscopat. Winfrid évangélise alors
la Thuringe, dont les sauvages forêts se couvrent bientôt de monastères et se
peuplent de saints. La moisson est trop abondante, il lui faut des auxiliaires
; le Pape l’appelle à Rome, le sacre Évêque et change son nom en celui de
Boniface.
L’apôtre, secondé par de vaillants missionnaires, travaille avec plus d’ardeur
que jamais à étendre le règne de l’Évangile. Ses saintes audaces sont bénies du
Ciel. Un jour, il fait abattre un arbre de superstition, qui servait d’idole à
un peuple aveugle, et quand la foule en fureur va se jeter sur lui, un prodige
vient soudain la calmer : l’arbre énorme se plie sous une main invisible et
vient tomber en quatre tronçons aux pieds du Saint. Le Christ avait vaincu ;
des milliers de païens demandèrent le Baptême. Saint Boniface était de nouveau
débordé par l’immensité de ses succès ; il fait un appel à sa patrie, et
bientôt de nombreux missionnaires viennent se joindre à lui.
Il obtient du Pape d’instituer de nouveaux évêchés et d’organiser dans ce pays
la hiérarchie catholique.
Archevêque, Légat du Pape, Boniface ne s’attribue point la gloire de ses œuvres
; Dieu est sa seule force et son seul recours : voilà le secret de ses
conquêtes pacifiques.
À ce héros, il ne manquait plus qu’un combat, à ce triomphateur, il ne manquait
plus qu’une victoire. Un matin, Boniface se préparait à offrir le saint Sacrifice,
quand une foule armée se précipite vers lui en poussant des cris sauvages ; son
entourage court aux armes ; mais Boniface sort de sa tente : « Cessez le
combat, mes enfants, dit-il ; voici venue l’heure de la délivrance ! » Bientôt
l’apôtre tombe sous les coups de ces barbares avec tous ceux qui
l’accompagnent. On le trouva criblé de blessures, tenant en main le livre
ouvert de saint Ambroise : Du bienfait de la mort. C’était l’an 754, Étienne II
étant pape, Constantin V empereur d’Orient et Pépin le Bref roi de France.
SOURCE : http://www.cassicia.com/FR/Vie-de-saint-Boniface-fete-le-5-juin-apotre-de-l-Allemagne-et-martyr-en-754-No_340.htm
.jpg)
Ljouwert,
Sint-Bonifatiustsjerke, Bonifatiusalter, byld fan Sint-Bonifatius (suder
dwersskip)
Lettre encyclique IN HAC TANTA
14 MAI 1919
A l'occasion du 12e centenaire de saint Boniface
ACCUEIL FORMATION MAGISTÈRE ENCYCLIQUE
IN HAC TANTA SUR SAINT BONIFACE
A son Eminence le
Cardinal Hartmann, Archevêque de Cologne, et aux autres archevêques et évêques
d’Allemagne, sur saint Boniface, apôtre d’Allemagne et sur la parfaite et
constante union de ce Saint avec le Siège apostolique, pour le douzième
centenaire des débuts de sa mission apostolique chez les Germains.
BENOIT XV, PAPE
Cher Fils et Vénérables
Frères, salut et bénédiction apostolique.
Au milieu de tant
d’épreuves et de difficultés de tout genre qui Nous accablent en ces temps si
pénibles et « en plus de ces maux extérieurs, je suis assailli chaque jour par
les soucis que me donnent toutes les Eglises » (II Cor. xi, 28), pour
employer l’expression de l’Apôtre, Nous avons suivi avec la plus vive
préoccupation et le plus grand soin, cher Fils et vénérables Frères, ces
événements inattendus, ces manifestations de désordre et d’anarchie, qui se
sont produits dernièrement chez vous et chez les peuples voisins, qui tiennent
encore les esprits en suspens et dans l’incertitude de l’avenir.
En ces temps d’obscurité
et de trouble, un rayon de lumière semble venir de votre pays, messager de
bonne espérance et de joie, l’agréable souvenir du salut apporté, il y a douze
siècles, à la Germanie par Boniface, héraut de l’Evangile par l’autorité du
Pontife romain, et légat du Siège apostolique. C’est de quoi il Nous plaît de
Nous entretenir présentement avec vous, pour notre consolation mutuelle et en
témoignage de Nos paternelles félicitations.
Partageant avec vous
cette espérance et cette joie, et en témoignage de Notre amour et de Notre
paternelle bienveillance envers votre nation, Nous commémorons cette ancienne
union du peuple allemand avec le Siège apostolique et Nous en désirons vivement
le retour. Elle apporta à votre patrie les premiers linéaments de la foi et
leur donna un superbe développement, lorsque fut confiée à un tel homme par le
Siège apostolique la légation romaine bientôt ennoblie par la renommée
singulière de ses actes et enfin confirmée par son sang.
Douze cents ans après ces
heureux débuts de la religion chrétienne, Nous voyons à bon droit se préparer
chez vous, autant que le comportent les circonstances de temps, des solennités
séculaires qui célébreront, par le souvenir reconnaissant des hommes et par de
dignes louanges, cette ère nouvelle de civilisation chrétienne, commencée par
la mission et la prédication de Boniface, développée par ses disciples et Ses
successeurs, et d’où sortit le salut et la prospérité de la Germanie.
Nous savons, cher Fils et
Vénérables Frères, que vous no considérez ce doux souvenir et cette heureuse
célébration du passé que pour perfectionner le présent et rétablir, pour
l’avenir, l’unité et la paix religieuses que Nous désirons si vivement. Ces
biens si grands, qui émanent seulement de la foi et de la charité chrétienne,
furent apportés du ciel par le Christ, notre Dieu et Seigneur, et confiés à
son Eglise et à son Vicaire sur la terre, le Pontife romain, pour les garder,
l’es propager, les défendre. De là, la nécessité de l’union avec le Siège
apostolique, union dont Boniface s’est montré le héraut parfait et le modèle ;
de là aussi, l’existence de plus étroites relations d’amitié et de bons offices
entré le Siège romain et votre nation que ce même Boniface a si remarquablement
attachée au Christ et à son Vicaire Sur la terre.
Evoquant le souvenir de
cette unité et de ce parfait accord, Nous désirons de tous Nos vœux les revoir
s’établir chez tous les peuples, afin que « le Christ soit tout en tous » (Col. iii,
11).
Après tant de siècles, il
est impossible de se rappeler, sans un vif sentiment de joie, ces choses
rapportées si fidèlement par les écrivains de cette époque lointaine, en
particulier par les compagnons de Boniface, notamment par l’évêque Willibald,
et ayant trait soit aux vertus et aux œuvres de ce Saint, soit aux débuts et
aux heureux progrès de sa mission en Germanie.
Instruit par une longue
pratique de la vie religieuse qu’il avait embrassée, dès l’âge le plus tendre,
dans sa patrie, ayant aussi un peu acquis l’expérience de la vie d’apostolat
parmi les nations barbares par quelques essais, il comprit qu’il ne récolterait
aucun fruit durable s’il n’avait le consentement et l’approbation du Siège
apostolique et s’il n’en recevait sa mission et son mandat.
Aussi, après avoir refusé
la très honorable dignité d’abbé et dit adieu aux religieux, ses frères, malgré
leurs instances et leurs larmes, il partit, traversa un grand nombre de pays
et, par les voies inconnues de la mer, atteignit heureusement au siège de
l’apôtre Pierre. Il s’entretint avec le vénérable Pape occupant alors le Siège
apostolique, Grégoire II, d’heureuse mémoire, « lui raconta son voyage, la
raison de sa venue, le désir qui le tourmentait depuis longtemps ». Le saint
Pape, « le visage souriant, les yeux pleins de mansuétude », accueillit ce
Saint. Non seulement il l’admit plusieurs fois en audience, mais « il avait
chaque jour avec lui d’importants entretiens »; enfin, il lui confia, dans les
termes les plus solennels et même par lettres officielles, la mission de
prêcher l’Evangile aux peuples de la Germanie.
Ces lettres mêmes du
Pontife expliquent mieux et mettent mieux en relief le but et l’importance du
mandat que ne le font les écrivains de cette époque mentionnant cette mission «
du Siège apostolique » ou « du Pontife apostolique ».
Les termes qu’il emploie
sont empreints d’une telle gravité et d’une si haute autorité qu’on en trouve
difficilement de plus expressifs : « Le but que se propose et que Nous a
manifesté votre ardent amour du Christ, et votre foi très pure qui s’est révélée
à Nous, exigent que Nous Nous servions de vous comme d’un auxiliaire pour
répandre la parole divine que la grâce de Dieu Nous a confiée. »
Puis il loue sa science,
son caractère, son projet, et, de par la suprême autorité du Siège apostolique
invoquée par Boniface lui- même, il conclut solennellement : « C’est pourquoi,
au nom de l’indivisible Trinité, par l’inébranlable autorité du bienheureux
Pierre, prince des apôtres, dont Nous avons reçu le magistère de doctrine et
dont Nous occupons la place au Saint-Siège, Nous affirmons la pureté de votre
loi et ordonnons que, par la grâce et sous la garde de Dieu…, vous vous hâtiez
vers ces peuples qui sont dans l’erreur, pour leur enseigner la vérité et leur
faire connaître l’avènement du règne de Dieu et le nom du Christ
Notre-Seigneur. » Il l’avertit enfin d’avoir à observer dans l’administration
des sacrements « la forme rituelle du Siège apostolique », et de recourir au
Pontife romain dès qu’il en aurait besoin pour son ministère.
D’après cette lettre
solennelle, qui ne comprendrait la bienveillance de ce saint Pontife et son
affectueuse vénération envers Boniface, et sa sollicitude paternelle envers les
Germains à qui il envoyait ce pieux prédicateur de l’Evangile, qui lui était si
cher?
La conscience de sa mission,
jointe à son amour pour le Christ, poussait continuellement cet apôtre à
l’action; elle le consolait dans ses afflictions, le relevait dans ses
découragements, lui inspirait confiance quand il désespérait de ses forces. On
le vit bien dès son arrivée en Frise et en Thuringe, quand, d’après un écrivain
de cette époque, « selon le mandat du Siège apostolique, il parla de la
religion aux sénateurs, aux chefs du peuple, et leur montra le vrai chemin de
la connaissance de Dieu et de la foi en lui ».
Cette conscience de sa
mission le détournait de l’oisiveté, l’empêchait même de désirer le repos et
de se fixer jamais en un lieu comme en un port tranquille; elle le fit aller
toujours au-devant des difficultés et des humbles travaux, uniquement pour
procurer ou accroître la gloire de Dieu et le salut des âmes.
Ce respect et cette piété
qui le rendaient soumis à la volonté du Siège apostolique auquel il rapportait
les bienfaits de sa mission lui faisaient aussi envoyer à Rome des lettres et
des messagers, de telle sorte que, dès le commencement de sa mission, « il fit
connaître au vénérable Père apostolique tout ce que la grâce de Dieu avait
opéré par son intermédiaire », et « demanda conseil au Siège apostolique en ce
qui concernait les besoins journaliers de l’Eglise de Dieu et le bien du peuple
».
C’était un sentiment tout
particulier de vénération qui le guidait en cela, comme il l’avouait ingénument
dans sa vieillesse, au pontife Zacharie : « Avec le consentement et sur l’ordre
de Grégoire Ier, de vénérable mémoire, je me suis lié par un vœu, il y a près
de trente ans, à vivre dans l’amitié et au service du Siège apostolique.
J’avais coutume de faire connaître mes joies et mes tristesses au Pontife
romain pour louer Dieu ensemble dans le bonheur et pour recevoir la force de
son conseil dans la peine. »
On trouve çà et là de
précieux documents qui attestent un échange ininterrompu de lettres et un
remarquable accord de volontés entre ce vaillant prédicateur de l’Evangile et
le Siège apostolique, accord continué et favorisé par quatre Pontifes
successifs de glorieuse mémoire.
Les Pontifes romains
n’omettaient aucune occasion ni aucun soin pour aider et favoriser cet actif
légat, et Boniface, de son côté, ne négligeait rien, ne se relâchait ni de son
zèle ni de son application pour remplir saintement et surabondamment la mission
reçue de Pontifes qu’il vénérait et aimait comme un fils.
Le pontife Grégoire,
considérant le développement du champ évangélique confié à Boniface et voyant
blanchir la belle moisson des peuples qui avaient été reçus par lui dans la
Sainte Eglise, décida de conférer à Boniface le couronnement du sacerdoce et de
lui imposer l’épiscopat sur toute la province de Germanie. Boniface, qui avait
pourtant résisté à son ami intime Willibrord, « accepta et obéit parce qu’il
n’osait pas s’opposer au désir d’un si grand Pontife ». Le Pontife romain
ajouta à cet honneur insigne une autre faveur toute particulière et digne
d’être signalée à la postérité parmi les Allemands, car il accorda l’amitié du
Siège apostolique à lui et à tous ses sujets, et cela pour toujours. Grégoire
avait déjà donné des preuves et des indices de cette amitié quand il écrivait
aux rois, aux princes, aux évêques, aux abbés et à tout le clergé, aux peuples
barbares ou nouvellement appelés à la foi, pour les inviter « à donner leur
appui et leur concours à ce grand serviteur de Dieu, envoyé par l’Eglise
catholique et apostolique pour porter la lumière aux nations ».
Cette amitié particulière
entre Boniface et le Siège apostolique fut confirmée par le pontife suivant,
Grégoire III, lorsque Boniface lui envoya des messagers pour le féliciter de
son élection : « Ils lui firent connaître le pacte d’amitié que son
prédécesseur avait charitablement conclu avec Boniface et les siens » et « ils
rassurèrent de l’entière dépendance de son humble serviteur pour l’avenir » et
enfin, selon leur mandat, ils demandèrent que « le missionnaire dévoué
bénéficiât encore, à l’avenir, de l’amitié et de l’union avec le saint Pontife
et le Siège apostolique ». Le Pontife accueillit les messagers avec bienveillance
et, après leur avoir remis pour Boniface de nouvelles dignités, entre autres «
le pallium de l’archiépiscopat, il les renvoya dans leur patrie comblés de
présents et de plusieurs reliques de saints ».
On peut à peine narrer «
la reconnaissance de cet apôtre pour ces signes d’affection et exprimer le
réconfort que lui apporta celte bienveillance du Siège apostolique à son
égard; louché par la miséricorde divine, il reçut des forces nouvelles pour
entreprendre de plus grandes et difficiles choses : édifier de nouveaux
temples, des hôpitaux, des monastères, des villages; parcourir des régions
nouvelles en prêchant l’Evangile; établir de nouveaux diocèses et réformer les
anciens, en extirper les vices, les schismes et les erreurs; jeter partout les
germes de la foi et de la vie chrétienne; enseigner les vrais dogmes et les
vertus et même amener à la civilisation des nations barbares souvent
effrayantes de cruauté, en se servant de disciples qu’il avait formés à la
piété et de quelques compatriotes venus d’Angleterre.
Au milieu de tous ces
travaux immenses, ennobli déjà par des œuvres remarquables et saintes, parmi
les attaques, les malheurs, les inquiétudes journalières, malgré son âge qui
l’incitait à se reposer après de si longs travaux, il ne donnait aucune prise à
l’orgueil ni à l’amour du repos ; il avait toujours devant les yeux la tâche à
accomplir et les ordres du Pontife. C’est pourquoi, « à cause de son intime
union avec le Pontife apostolique et tout le clergé, il vint à Rome une
troisième fois en compagnie de ses disciples pour s’entretenir avec le Père
apostolique et se recommander aux prières des saints parce qu’il était déjà
d’un âge avancé ». Cette fois encore, il fut affablement accueilli par le
Pontife, « comblé de nouveaux présents et de reliques des saints » et doté de
précieuses et importantes lettres de recommandation, comme le prouvent celles
qui sont parvenues jusqu’à nous.
Les deux Grégoire eurent
pour successeur Zacharie, héritier de leur pontificat et de leur sollicitude
envers les Germains et leur apôtre. Non content de renouveler l’ancienne union,
il l’accrut en témoignant encore plus de confiance peut-être et de
bienveillance à Boniface. Celui-ci se comporta de même avec Zacharie, comme en
témoigne le nombre des messagers et des lettres amicales qui furent échangés.
Entre autres choses qu’il serait trop long de rappeler, le Pontife s’adresse à
son légat en ces aimables termes : « Très cher Frère, que votre sainte fraternité
sache que Nous vous chérissons au point de désirer vous voir chaque jour auprès
de Nous, pour être Notre associé, le ministre de Dieu et le dispensateur des
Eglises du Christ. »
C’est donc à bon droit
que l’apôtre de la Germanie écrivait, quelques années avant sa mort, au pontife
Etienne, successeur de Zacharie: « Le disciple de l’Eglise romaine demande
instamment et du plus profond de son cœur l’amitié et l’union avec le Siège
apostolique. »
Mû par une foi robuste,
enflammé de piété et de charité, Boniface garda toujours intacte, et il ne
cessa jamais de recommander à ceux qu’il avait engendrés par la parole
évangélique, avec une telle assiduité qu’il semblait vouloir la leur laisser
comme testament, cette fidélité et cette rare union au Siège apostolique,
fidélité qu’il semble avoir d’abord puisée dans sa patrie, dans le secret de la
vie monastique, fidélité qu’il avait ensuite promise à Rome, par un serment,
sur le corps du bienheureux Pierre, chef des apôtres, avant d’aborder les
difficultés de la vie apostolique; fidélité qu’il avait enfin montrée au milieu
des périls et des luttes, comme la marque de son apostolat et la règle de sa
mission.
C’est ainsi que, épuisé
par l’âge et les labeurs, il se disait, bien humblement, « le dernier et le
plus mauvais des légats que l’Eglise catholique, apostolique et romaine ait
envoyés prêcher l’Evangile »; mais il tenait bien haut cette mission romaine,
et il se glorifiait en Dieu de celte légation et il aimait à s’appeler « le
légat de la Sainte Eglise Romaine pour la Germanie », voulant être le dévot
serviteur des Pontifes romains, successeurs de saint Pierre, et leur disciple
soumis et obéissant.
Il avait profondément
gravé dans son esprit et gardait scrupuleusement ce qu’affirmait Cyprien, ce
témoin de l’antique tradition de l’Eglise: « Dieu est un, le Christ est un,
l’Eglise est une, et la chaire fondée sur Pierre par la parole du Maître est
une »; ce que prêchait Ambroise, grand docteur de l’Eglise : « Où est Pierre,
là est l’Eglise; où est l’Eglise, là il n’y a pas de mort, mais la vie
éternelle » ; ce qu’enseignait enfin le docte Jérôme : « Le saint de l’Eglise
dépend de l’autorité du Pontife suprême, et si on ne lui attribue un pouvoir
indépendant et souverain, il y aura dans l’Eglise autant de schismes que de
prêtres. »
C’est ce que prouve la
triste histoire des anciennes discordes, et ce que confirme l’expérience des
maux qui en sont sortis. Il ne faut pas eu rappeler le souvenir en ce moment où
nous succombons sous d’autres malheurs ou de sanglants massacres ; nous devons
tous les déplorer et, si possible, les laisser dans un éternel oubli.
Il importe plutôt de
rappeler et de célébrer le souvenir de l’ancienne unité et des rapports intimes
qui lièrent Boniface, le premier apôtre de la Germanie, et les Germains
eux-mêmes au Siège apostolique. C’est cette légation qui a été pour les
Germains la source de la foi, de la prospérité et de la civilisation.
On pourrait, vous le
savez bien, cher Fils et vénérables Frères, en accumuler les preuves en détails
dignes d’être rappelés, mais c’est assez et peut-être trop, car la chose est si
claire et si connue qu’il n’est pas nécessaire de l’établir par un long
discours encombré de preuves.
Si Nous Nous y sommes
attardé plus longuement qu’il n’était nécessaire, c’est qu’il Nous a plu de
rappeler avec vous ces anciens souvenirs, afin d’y recueillir une consolation
pour supporter plus courageusement le présent, fortifiés que nous sommes par
l’espérance du prochain rétablissement de cette unité et de cet attachement à
l’Eglise dans la plénitude de la paix et les liens de la charité.
Il Nous est d’autant plus
agréable de Nous y attarder que les exemples et les remarquables vertus de
Boniface, votre prédécesseur, et en particulier les rapports d’amitié et
d’union que Nous avons voulu célébrer dans celte lettre, Nous les voyons et
Nous les admirons réalisés et reproduits en quelque sorte dans votre conduite.
Oui, il vit parmi vous, il vit très glorieusement, l’apôtre de votre patrie ;
il vit, comme il disait, « le légat de l’Eglise catholique et romaine pour la
Germanie » ; il accomplit encore Sa mission par ses prières, ses exemples et le
souvenir de ces œuvres, par lesquelles « celui qui est mort parle encore ». Il
semble ainsi exhorter et inviter ses peuples à l’unité avec l’Eglise romaine,
sûr interprète et héraut de Nôtre-Seigneur et Sauveur Jésus qui recommande
surtout aux siens « d’être un ».
Il invite les fidèles
disciples de l’Eglise à resserrer plus étroitement les liens de leur piété ; il
invite les dissidents à revenir pieusement et avec confiance an sein de
l’Eglise Notre Mère, après avoir abandonné les haines anciennes, les rivalités,
les préjugés; il invite tous les fidèles du Christ, anciens et nouveaux, à
persévérer dans la conformité de la foi et des sentiments, pour que de cette
divine concorde fleurissent la charité divine et la paix de la société.
Qui n’entendrait celte
invitation et cette exhortation d’un père? Qui mépriserait ce paternel
avertissement, ces exemples, ces paroles? Car, pour emprunter à un écrivain
ancien, votre compatriote, ses termes si beaux et si bien appropriés, au moment
où vous fêtez le centenaire de la mission de Boniface dans votre pays: « Si,
d’après l’Apôtre, nous avons eu pour éducateurs les pères de notre chair et si
nous les vénérions, à combien plus forte raison obéirons-nous au père des
âmes? Et ce n’est pas seulement Dieu qui est notre Père spirituel, mais aussi
tous ceux dont la science et les exemples nous enseignent la vérité et nous
incitent à adhérer fortement à la religion. De même qu’Abraham, par sa foi et
son obéissance qui sont un exemple pour tous, est appelé le père de tous ceux
qui croient au Christ, de même saint Boniface peut être appelé le père des
Germains parce qu’il les a engendrés au Christ par sa prédication, les a
confirmés par ses exemples, et a offert sa vie pour eux, « leur donnant ainsi
la plus grande preuve d’amour qu’il soit possible à l’homme de donner. »
Nous ajoutons cependant,
cher Fils et vénérables Frères — ce que -vous savez, d’ailleurs, — que cette étonnante
charité de Boniface ne s’est pas limitée à la Germanie, mais qu’elle a embrassé
tous les peuples, même ceux qui se haïssaient; c’est ainsi que, selon l’ordre
de la charité, l’apôtre de la Germanie affectionna particulièrement la nation
voisine des Francs, dont il fut le prudent réformateur, et ses compatriotes «
issus de la race anglaise », auxquels, « lui, leur frère de race, le légat de
l’Eglise universelle et le serviteur du Siège apostolique », confia la
propagation de la foi catholique, qui leur avait été annoncée par les légats de
saint Grégoire le Grand, pour l’établir chez les Saxons et les peuples de même
race, eu leur recommandant de garder précieusement « l’unité et la communion
dans la charité ».
Parce que la charité —
pour employer les termes de l’écrivain que Nous avons cité plus haut — est la
source et la fin de tous les biens, arrêtons-nous y, cher Fils et vénérables
Frères. Nous appelons donc de tous Nos vœux le jour où, dans le monde troublé,
les droits du Dieu tout-puissant et de l’Eglise, leurs lois, leur culte et leur
autorité, seront restaurés, et qu’ainsi la charité chrétienne revivra pour
mettre un frein tant aux guerres et aux haines furieuses qu’aux dissensions,
schismes et erreurs qui se glissent partout, et pour lier les peuples par un
traité plus stable que les pauvres pactes des hommes ; c’est-à-dire, par
l’unité de la foi surtout et par les relations ou plutôt l’intimité de
l’ancienne union avec le Siège apostolique, qui fût établi par le Christ comme
un fondement de sa famille sur la ferre et qui fut consacré par les vertus la
sagesse, les travaux de tant de saints et par le sang des martyrs, notamment de
Boniface. Une fois cet accord dans la foi et cette union des cœurs établis par
toute la terre, Nous pourrons employer à bon droit, au sujet de la chrétienté
entière, ce que le pape Clément, dans la conscience qu’il avait de la primauté
romaine et de l’autorité du Saint-Siège, écrivait aux Corinthiens, dès le
premier siècle du christianisme : « Vous Nous causerez une vive joie si, obéissant
à ce que Nous vous avons écrit- de par le Saint-Esprit, vous laissez de côté
l’ardeur illégitime de votre rivalité, comme Nous vous l’écrivions dans Notre
exhortation à la paix et à la concorde. »
Puisse l’apôtre et martyr
Boniface nous obtenir cela à tous, et surtout aux peuples qui sont- de droit
les siens, par l’origine ou par le choix, parachevant dans le ciel ce qu’il ne
cessa jamais de rechercher sur la terre: « Tous ceux que Dieu m’a donnés,
pendant ma mission, comme auditeurs ou comme disciples, je ne cesse de les
inviter et de les pousser à l’obéissance au Siège apostolique. »
En attendant, comme gage
d’espoir et de joyeux résultats de vos solennités, Nous vous accordons de grand
cœur la Bénédiction Apostolique; et pour donner encore plus d’importance à
cette fête, Nous puisons pour vous dans le sacré trésor de l’Eglise les
faveurs suivantes :
I. N’importe quel jour
des mois de juin et juillet prochains, sauf ceux do la Pentecôte, de la Fête-Dieu
et des Saints Apôtres Pierre et Paul, dans toutes les églises et oratoires
publics ou semi-publics d’Allemagne où l’on fêtera le centenaire, chaque
prêtre pourra célébrer la messe du Saint, soit pendant le triduum, soit le jour
de la fête.
II. Le jour de la fête,
les évêques pourront donner par eux-mêmes ou par un délégué la Bénédiction
papale.
III. Quiconque visitera
les églises d’Allemagne le jour où se célébrera le centenaire pourra gagner
chaque fois une indulgence plénière à la manière de la Portioncule.
Donné à Rome, près
Saint-Pierre, le 14 mai 1919, de Notre Pontificat la cinquième année.
BENOIT XV, PAPE.
Benoit XV, t. 2, p. 33-51
SOURCE : https://laportelatine.org/formation/magistere/encyclique-in-hac-tanta-sur-saint-boniface
Kriegerdenkmal in der Ortsmitte von Rannungen (Gesamtansicht)
St.-Bonifatius,
Kriegerdenkmal in der Ortsmitte von Rannungen (Detail), Sandstein,1923
Also
known as
Apostle of Germany
Boniface of Crediton
Boniface of Mainz
Winfrid
Winfried
Wynfrith
Profile
Educated at
the Benedictine monastery at
Exeter, England. Benedictine monk at
Exeter. Missionary to Germany from 719,
assisted by Saint Albinus, Saint Abel,
and Saint Agatha.
They destroyed idols and pagan temples,
and then built churches on the sites. Bishop. Archbishop of Mainz.
Reformed the churches in his see, and built religious houses in Germany. Ordained Saint Sola. Founded
or restored the dioceses of Bavaria, Thuringia,
and Franconia. Evangelized in Holland,
but was set upon by a troop of pagans, and he and
52 of his new flock, including Saint Adaler and Saint Eoban were martyred.
Once in Saxony,
Boniface encountered a tribe worshiping a Norse deity in the form of a huge oak
tree. Boniface walked up to the tree, removed his shirt, took up an axe, and without a
word he hacked down the six foot wide wooden god. Boniface stood on the trunk,
and asked, “How stands your mighty god? My God is stronger than he.” The
crowd’s reaction was mixed, but some conversions were
begun.
One tradition about Saint Boniface
says that he used the customs of the locals to help convert them.
There was a game in which they threw sticks called kegels at smaller
sticks called heides. Boniface bought religion to the game, having
the heides represent demons, and
knocking them down showing purity of spirit.
Born
c.673-680 at Crediton,
Devonshire, England
martyred 5 June 754 at
Dokkum, Freisland (modern Nederlands)
interred at monastery at Fulda, Germany
–
Saint-Boniface,
Manitoba, Canada, archdiocese of
with axe in hand at
the foot of an oak tree
cutting down a tree
Additional
Information
A
Garner of Saints, by Allen Banks Hinds, M.A.
Book
of Saints, by Father Lawrence
George Lovasik, S.V.D.
Book
of Saints, by the Monks of
Ramsgate
Catholic
Encyclopedia, by Francis Mershman
Dictionary
of National Biography
Ecclesiae
Fastos, by Pope Pius XII
Lives
of the Saints, by Father Alban
Butler
On
Saint Boniface, by Pope Benedict XV
Pope
Benedict XVI: General Audience, 11 March 2009
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
books
Our Sunday Visitor’s Encyclopedia of Saints
Sacred
and Legendary Art, by Anna Jameson
The Letters of Saint Boniface, Saint Boniface, Ephraim
Emerton (translator)
other
sites in english
Catholic
Online, by Terry Matz
Christian
Biographies, by James Keifer
Life of Saint Boniface, by Willibald
images
video
correspondence
to Saint Bonaventure
Pope
Gregory III Entrusts Boniface with a Mission to the Heathens
Saint
Bugga Congratulates Boniface on His Success in Frisia
Pope
Gregory II Commends Bishop Boniface to the Christians of Germany
Pope
Gregory II Gregory Invests Boniface with Episcopal Authority
Pope
Gregory II Commends Boniface to the Leaders of Thuringia
Pope
Gregory II Commends Boniface to Charles Martel
Charles
Martel Takes Boniface Under His Protection
Bishop
Daniel of Winchester Advises Boniface on the Method of Converting The Heathen
Pope
Gregory Replies to a Report From Boniface
Pope
Gregory II Commends Boniface to the People of Thuringia
Pope
Gregory II Replies to Questions Put by Boniface
Pope
Gregory II Invests Boniface with the Pallium
The
English Nun Leoba Begs Boniface’s Prayers For Her Parents
Pope
Gregory III Writes to Boniface about the Organization of the Church in Bavaria
correspondence
from Saint Bonaventure
Boniface
Advises Nithard to Continue His Studies
Boniface
Gives Advice to Saint Bugga about Her Pilgrimage to Rome
Boniface
Writes to the English, Asking Prayers for the Conversion of the Saxons
Boniface
Asks Protection for His Mission In Thuringia From Grifo, Mayor of The Palace
Boniface
to Pope Zacharias On His Accession to the Papacy
webseiten
auf deutsch
sitios
en español
Martirologio Romano, 2001 edición
sites
en français
Abbé
Christian-Philippe Chanut
fonti
in italiano
Martirologio Romano, 2005 edition
Readings
In her voyage across the
ocean of this world, the Church is like a great ship being pounded by the waves
of life’s different stresses. Our duty is not to abandon this ship but to keep
her on her course. Let us stand fast in what is right, and prepare our souls
for trial. Let us wait upon God’s strengthening aid and say to him: “O Lord,
you have been our refuge in all generations.” Let us trust in him who has
placed this burden upon us. What we ourselves cannot bear let us bear with the
help of Christ. For he is all-powerful, and he tells us: “My yoke is easy, and
my burden light.” Let us continue the fight on the day of the Lord. The days of
anguish and of tribulation have overtaken us; if God so wills, “let us die for
the holy laws of our fathers,” so that we may deserve to obtain an eternal
inheritance with them. – from a letter by Saint Boniface
Let us pray the gracious
defender of our life, the only sure refuge of those in trouble, that His right
hand may keep us safe amidst these dens of wolves, and that He may guard us
from harm, so that the footsteps of apostates walking in darkness may not be
found, where should be the beautiful feet of those who carry the peaceful light
of the gospel, but that the most gracious Father and God may help us to gird up
our loins, with bright candles in our hands, and that he may enlighten the
hearts of the heathen to gaze at the glorious gospel of Christ. Amen. – Saint Boniface;
text from Prayers of the Saints
MLA
Citation
“Saint Boniface of
Crediton“. CatholicSaints.Info. 25 February 2022. Web. 4 June 2022.
<https://catholicsaints.info/saint-boniface/>
SOURCE : https://catholicsaints.info/saint-boniface/
Saint BONIFACE
(WINFRID, WYNFRITH).
Apostle of Germany, date of
birth unknown; martyred 5
June, 755 (754); emblems: the oak, axe, book, fox, scourge, fountain, raven,
sword. He was a native of England,
though some authorities have claimed him forIreland or Scotland.
The place of his birth is not known, though it was probably the south-western
part of Wessex. Crediton (Kirton) in Devonshire is given by more modern
authors. The same uncertainty exists in regard to the year of his birth. It
seems, however, safe to say that he was not born before 672 or 675, or as late
as 680. Descended from a noble family,
from his earliest years he showed great ability and received areligious education.
His parents intended
him for secular pursuits, but, inspired with higher ideals
bymissionary monks who
visited his home, Winfrid felt himself called to a religious state.
After much difficulty he obtained his father's permission
and went to the monastery of
Adescancastre on the site of the present city of Exeter,
where, under the direction of Abbot Wolfhard, he was trained in piety and
learning. About seven years later he went to the Abbey of Nhutscelle
(Nutshalling) between Winchester and Southampton. Here, leading an
austere and studious life under Abbot Winbert, he rapidly
advanced in sanctity and knowledge,
excelling especially in the profound understanding of scriptures, of which
he gives evidence in his letters. He was also well educated in history,
grammar, rhetoric, and poetry. He made his profession as a member of
theBenedictine
Order and was placed in charge of the monastic school.
At the age of thirty he was ordainedpriest.
Through his abbot the
fame of Winfrid's learning soon reached high civil and ecclesiastical circles.
He also had great success as a preacher. With every prospect of a great career and
the highest dignities in his own country, he had no desire
for human glory, for the thought of bringing the light of
the Gospel to hiskindred, the Old Saxons, in Germany,
had taken possession of his mind. After many requests Winfrid at last
obtained the permission of his abbot.
In 716 he set out for the
mission in Friesland. Since the Faith had already been preached there
by Wigbert,Willibrord, and others, Winfrid expected to find
a good soil for his missionary work, but political
disturbancescaused him
to return temporarily to England.
Towards the end of 717 Abbot Winbert died, and Winfrid
waselected to succeed him, but declined and induced Daniel, Bishop of Winchester,
to influence the monks toelect another.
Winfrid was left free to follow out his intentions, but before going back
to his apostolic work he wished to visit Rome and
to obtain from the pope the apostolic mission
and the necessary faculties. BishopDaniel gave
him an open letter of recommendation to kings, princes, bishops, abbots,
and priests,
and a private letter to the pope.
On Winfrid's arrival in Rome,
in the fall of 718, Pope
Gregory II received him kindly, praised his resolutions, and having
satisfied himself in various conferences as to the orthodoxy of
Winfrid, hismorals,
and the purity of his motives, on 15 May, 719, he gave him full authority to
preach the Gospel to theheathens in Germany to
the right of the Rhine, ordering him at the same time to adhere to
the Roman practice in the administration of the Sacrament
of Baptism, and to consult with the Holy
See in case of difficulties.
Having received
instructions to make to make his first journey through the country, only a tour
of inspection, he travelled through Bavaria and
found the Church flourishing,
with a number of churches and monasteries.
InAlamannia, which he crossed on his way to Thuringia,
he found similar conditions. Thuringia was considered byRome as Christian,
and the mission of Winfrid was supposed to be that of an
authorized reformer. He found the country, however, in a
bad condition, St.
Kilian had laboured with energy, but without
success. DukeGotzbert and some years later his son, Hethan II,
both converts of St.
Kilian had been murdered,
perhaps on account of their injudicious zeal in
trying to spread Christianity.
Great numbers of their rebellious subjects had lapsed into heathenism,
or a mixture of Christianity and idolatry.
Winfrid tried to enkindle a missionary spiritin the priests and
to make the people live up to the pure precepts of
the Christian
religion. Though heconverted some of the heathens,
he did not meet with the success which he had anticipated. On his way to the
court of Charles
Martel, possibly to interest that prince in the matter, he
received news of the death of the Frisian King Radbod, and went to
Friesland. Here he spent three years under the aged St.
Willibrord, travelling about with tireless energy and preaching fearlessly
as he went. Multitudes of Christians who
had fallen away during the persecution of Radbod were
brought to repentance and thousands of pagans accepted
the Faith. Many of the converts were brought together to lead
a religious
life under the Rule
of St. Benedict. St.
Willibrord, feeling the weight of his years, wished to make Winfrid his
assistant and successor in the See ofUtrecht.
Winfrid refused, giving as his main reason that the pope had
sent him for missionary work. He therefore left and followed in the
wake of the army of Charles
Martel as far as Trier.
Near this city was the Abbey of Pfalzel (Palatiolum). From there he took with
him as a disciple and companion Gregory, a boy of about fourteen
or fifteen, afterwards abbot in Utrecht,
and continued his journey to Thuringia,
where heconverted many. He then went into Hessia, where many more
were brought into the fold of Christ. With the assistance of two chiefs
whom he had converted he established a monastic cell at
Amöneburg at the River Ohm (then called Amana) in Upper Hessia, as a
kind of missionary centre in which native clergy were
to be educated.
While Winfrid was under
the jurisdiction of St.
Willibrord he had no special reason for reporting to
the Holy
See, but, now working independently, he considered it his duty to
do so. He therefore sent Bynnan, one of hisdisciples, with a letter
to Gregory recounting his labours of the past years and asking for
further directions.Bynnan promptly executed his commission and
soon returned with the pope's answer,
expressing satisfaction with what had been done and a desire to confer with
Winfrid personally. Winfrid accordingly set out for Rome,
taking his course through France and Burgundy.
He was warmly welcomed by the pope,
who questioned him carefully, made him take the usual oath of
allegiance, received from him a profession of faith,
and on 30 November, 722 (723), consecrated him
a regional bishop,
with the name Boniface. Some say that Winfrid had taken this name at the
time of his religious
profession; others, that he received it on his first visit to Rome.
The same discrepancy of opinion exists in derivation from bonum facere or bonum
fatum; perhaps it is only an approximate Latinization of
Wyn-frith. Pope
Gregory then sent Boniface back with letters to
his diocesans inThuringia and Hessia demanding obedience for
their new bishop.
A letter was also addressed to Charles
Martelasking his protection. Boniface himself had received a set
of ecclesiastical
canons for his guidance.
Boniface returned to
Upper Hessia and repaired the losses which occurred during his
absence, many having drifted back into paganism;
he also administered everywhere the Sacrament of Confirmation.
He continued his work in Lower Hessia. To show the heathens how
utterly powerless were the gods in whom they placed their
confidence, Boniface felled the oak sacred to the
thunder-god Thor, at Geismar, near Fritzlar. He had a chapelbuilt
out of the wood and dedicated it to the prince of the Apostles.
The heathens were
astonished that no thunderbolt from the hand of Thor destroyed the offender,
and many were converted. The fall of this oak marked the fall of heathenism. Tradition tells
us that Boniface now passed on to the River Werra and there erected
a Church of St. Vitus, around which sprang up a town which to the
present day bears the name of Wannfried. At Eschwege he is said to
have destroyed the statue of
the idol Stuffo. Thence he went intoThuringia.
The difficulties that
confronted him here were very great Christianity had
indeed made great progress, but it had become mixed up with heretical tenets
and pagan customs.
This was due to a great extent to some Celticmissionaries, several of whom
had never been ordained,
while others had been raised to the priesthood by
non-Catholic bishops,
though all performed priestly functions.
These taught doctrines and made use ofceremonies at variance
with the teaching and use of the Roman
Church, especially in regard to the celebration
of Easter, the conferring of baptism, celibacy,
the papal and episcopal authority.
Besides, many were wanting in education,
some scarcely able to read or write, and equally ready to hold services for
the Christians and
tooffer sacrifices to
the idols for the heathens.
A neighbouring bishop (probably
of Cologne) also gave trouble, by laying claim to a part of the district
under Boniface's jurisdiction and
treating his authority as an intrusion, thereby indirectly strengthening
the party of the heretics.
All this caused him great anxiety and suffering as may be seen from
his letters to England.
He overcame all, thanks to his episcopal dignity and to his ownpersonality,
full of courage and zeal in
the cause which he defended, and supported by the authority of thepope and
of Charles
Martel. His friends helped him not only by their prayers,
but also by material aid. Many valuable books, ecclesiastical articles
and the like were sent to him with words of encouragement. Numbers of
men and women went
to Germany at
different times to be his helpers. Among them were Lullus,
Denehard,Burchard, Wigbert, Sola, Witta (called
also Wizo and Albinus), Wunibald, Willibald and the pious womenLioba,
Chunihild, Chunitrude, Berthgit, Walburga, and Thecla. With these,
and others recruited in Thuringiaand
elsewhere in Germany,
he continued his labours. The number of the faithful increased
wonderfully, including many of the nobility and the educated of
the country. These assisted him in the building of churchesand chapels. Boniface took
care to have institutions in which religious
life would be fostered. In Thuringia he built the
first monastery Ohrdruf on
the River Ohrn near Altenberga. He appointed Thecla Abbess of
Kitzingen,Lioba of Bischofsheim, and Walburga of
Heidenheim.
Pope
Gregory II died 11 February, 731, and was succeeded on 18 March
by Gregory
III. Boniface hastened to send a delegation to the
new pontiff, to pay his respects and to assure him of his fidelity. The
answer to this seems to be lost. In 732 Boniface wrote again and
stated among other things that the work was becoming too much for one
man. Gregory
III congratulated him on his success and praised his zeal,
in recognition sending him the pallium,
and making him an archbishop,
but still without a fixed see. He gave him instructions to appoint bishops wherever
he thought it necessary. Boniface now
enlarged the monastery of
Amöneburg and built a church, dedicating it
to St.
Michael. Another monastery he
founded at Fritzlar near the River Eder, which was completed in 734.
The church, a more magnificent structure, was not finished before 740. In
738 Bonifacemade his third journey to Rome, intending to
resign his office and devote himself exclusively to the mission among
the Saxons. He was accompanied by a number of his disciples, who were
to see true Christian life in
the centre of Christianity. Gregory
III received him graciously and was rejoiced at the result
of Boniface'slabour, but would not allow him to
resign. Boniface remained in Rome for
about a year and then returned to his mission invested with the authority of
a legate of
the Holy
See. His first care on his return was the Church in Bavaria.
In 715
(716) Duke Theodo had come to Rome out
of devotion, but probably also to secure ecclesiastical order
in his provinces. Gregory
II sent three ecclesiastics with
instructions to do away with abuses. Their work, however, was rendered futile
by the death of Theodo in 717 and the subsequent political quarrels. Bonifacehad
twice passed through the country. Now with the help
of Duke Odilo and of the nobles he began the work of
reorganization acting entirely according to the instructions of Gregory
II. He examined the orders of theclergy, deposed the
obstinate, reordained those whose ordination he
found invalid, provided they had erredthrough ignorance and
were willing to submit to authority. He made a new circumscription of the dioceses and
appointed bishops for
the vacant sees, viz., the Abbot John to the See
of Salzburg, vacant since
the death ofSt.
Rupert in
718; Erembert to Freising, vacant since the death of
his brother, St.
Corbinian, in 730; Gaubaldfor Ratisbon. Passau had
been established and provided for by the pope himself
through the nomination ofVivilo.
About this time Boniface founded the new Diocese of Buraburg,
and named Witta as its bishop.
Thisdiocese existed for only a short time, during the administration
of two bishops,
and was then joined toAugsburg. Somewhat later the dioceses of Eichstätt and
Erfurt (Erphesfurt) were formed, and Willibald wasconsecrated bishop for
the former about October, 741; for the latter Boniface appointed as
first (and last)bishop Adalar,
who, it seems, never received episcopal consecration,
as he is continually spoken of as apriest. Burchard was
chosen for Würzburg.
Charles
Martel had died 22 October, 741, at Quiercy on the Oise and
was succeeded by his sons Carloman andPepin. In Rome Pope
Gregory III died 28 November, 741, and was followed by Zachary.
Carloman askedBoniface, his former preceptor, to a consultation. The result of
this was a letter to the pope in
which Bonifacereported his actions in Bavaria and
asked advice in various matters. He also stated the wish of Carloman that
a synod be held. In answer Pope Zachary, 1 April,
742, confirmed the erection of the dioceses, sanctioned the
holding of the synod, and gave the requested information. The synod,
partly ecclesiastical and
partly secular, was held 21 April, 742, but the place cannot be
ascertained. The bishops appointed
by Boniface were present and several others, but it was mainly the
authority of Boniface and the power of Carloman that gave weight to
the first German synod. Among its decrees the most
noteworthy are those ordaining the subjection of theclergy to
the bishop of
the diocese and
forbidding them to take any active part in wars,
to carry arms, or tohunt. Very strict regulations were made against
carnal sins on
the part of priests and religious.
The Rule
of St. Benedict was made a norm
for religious. Laws were also enacted
concerning marriage within the forbidden degrees of kindred. A
second national
synod was held 1 March, 743, at Liptina in Hainault, and another atSoissons,
2 March, 744. In this synod a sentence of condemnation was
passed against two heretics, Adalbertand Clement,
the former a native of Gaul, the latter of Ireland.
They were strain condemned in 745 and also at a synod held
in Rome.
Several other synods were
held in Germany to
strengthen faith and discipline.
At the request of Carloman and Pepin the authority
of Boniface over Bavaria was confirmed and
extended over Gaul.
In 744 St.
Willibrord, Bishop of Utrecht,
died, and Boniface took the diocese under his charge,
appointed an assistant or chor-episcopus. About the same time the See
of Cologne became vacant through
the death of Ragenfried, and it was
the intention of Boniface as well as the wish of Pope
Zachary to make this hisarchiepiscopal
see, but the clergy opposed.
Before the project could be carried out the Diocese
of Mainz lost its bishop through
the deposition of Gewilieb who led a
very irregular life and
had killed the slayer of hisfather,
who was his predecessor in the episcopal office. Pope Zachary, 1
May, 748 (747), appointed BonifaceArchbishop of Mainz and Primate of Germany.
The new archdiocese comprised the dioceses of
Tongem,Cologne,
Worms, Speyer, Utrecht,
and the dioceses erected
by Boniface himself: Buraburg, Eichstätt,
Erfurt, and Würzburg.
Of Augsburg, Coire, and Constance the decree does
not speak, but they are shortly afterwards mentioned as belonging to
the province. After a few years Boniface was able to reconcile
his enemies with theHoly
See, so that the supremacy of the pope was
acknowledged in Great Britain, Germany,
and Gaul, as well as in Italy.
In 747 Carloman resigned
his share of the government to his brother Pepin and left to spend
the remainder of his days as a monk.
He built a monastery in honour of St.
Silvester at Soracte near Rome,
and later retired toMonte
Cassino. His motives for this are not known, but perhaps he was
frightened at the severity of the measures he had felt himself obliged to
use in order to obtain a union among the German tribes. Pepin,
now the sole ruler, became the founder of the Carlovingian dynasty.
That Boniface had anything to do with the dis-establishment of the
old royal family and the introduction of a new one cannot be proved.
He did not mingle in the politics of the country, except in this, that he did
all in his power to convert the people to the true Faith,
and to bring them into spiritual subjection to the Roman
pontiff. It is generally stated that Boniface anointedand crowned Pepin by
order of the pope,
though this is denied by some.
The rest of his
life Boniface spent in confirming what he had achieved
in Germany.
This he did by frequently holding synods and
by enforcing the sacred canons. He did much for true religious
life in the monasteries,
especially at Fulda,
which had been established under his supervision by St. Sturm, and into which Bonifacereturned
yearly to train the monks and
to spend some days in prayer and meditation.
At his request Pope Zachary exempted the abbey from
all episcopal jurisdiction and
placed it under the immediate care of the Holy
See. This was something new for Germany,
though already known and practised in Italy and England.
It seems that Boniface's last act as Archbishop of Mainz was
the repudiation of the claim of the Archbishop of Cologneto
the diocese of Utrecht.
The matter was laid before Pepin, who decided
against Cologne. The same decision must have been given by Pope
Stephen II (III) who had become
the successor of Zachary, 26 March, 752, for after
that time no further claim was made by Cologne. No change was
made until the ninth century, whenCologne was made
an archdiocese and Utrecht one of its suffragan sees. Boniface appointed Abbot Gregory asadministrator of Utrecht,
and Eoban, who had been assistant, he took as his companion.
When Boniface saw that all things had been properly taken care of, he took up the work he had dreamed of in early manhood, the conversion of the Frisians. With royal consent, and with that of the pope previously given, he in 754 resigned the Archdiocese of Mainz to his disciple Lullus, whom in 752 he had consecrated bishop, again commenced a missionary tour, and laboured with success to the East of the Zuider Zee. Returning in the following year, he ordered the new converts to assemble for confirmation at Dorkum on the River Borne. Theheathens fell upon them and murdered Boniface and fifty-two companions (according to some, thirty-seven). Soon afterwards, the Christians, who had scattered at the approach of the heathens, returned and found the body of the martyr and beside him the bloodstained copy of St. Ambrose on the "Advantage of Death". The body was taken to Utrecht, afterwards through the influence of Lullus removed to Mainz, and later, according to a wish expressed by the saint himself during his lifetime, to the Abbey of Fulda. Portions of his relics are atLouvain, Mechlin, Prague, Bruges, and Erfurt. A considerable portion of an arm is at Eichfeld. His grave soon became a sanctuary, to which the faithful came in crowds especially on his feast and during the Octave.England is supposed to have been the first place where his martyrdom was celebrated on a fixed day. Other countries followed. On 11 June, 1874, Pope Pius IX extended the celebration to the entire world. Brewers, tailors, and file-cutters have chosen St. Boniface as their patron, also various cities in Germany. The writings of St. Boniface which have been preserved are: "Collection of Letters"; "Poems and Riddles"; "Poenitentiale"; "Compendium of the Latin Language"; "Compendium of Latin Prosody"; "Sermons" (doubtful).
Mershman, Francis. "St. Boniface." The Catholic
Encyclopedia. Vol. 2. New York: Robert Appleton
Company, 1907. 5 Jun. 2015 <http://www.newadvent.org/cathen/02656a.htm>.
Transcription. This
article was transcribed for New Advent by Michael C. Tinkler.
Ecclesiastical
approbation. Nihil Obstat. 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John
M. Farley, Archbishop of New York.
Copyright © 2021 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/02656a.htm
.jpg)
BENEDICT XVI
GENERAL AUDIENCE
Saint Boniface, the Apostle of the Germans
Dear Brothers and
Sisters,
Today, we shall reflect
on a great eighth-century missionary who spread Christianity in Central Europe,
indeed also in my own country: St Boniface, who has gone down in history as
"the Apostle of the Germans". We have a fair amount of information on
his life, thanks to the diligence of his biographers. He was born into an
Anglo-Saxon family in Wessex in about 675 and was baptized with the name of
Winfrid. He entered the monastery at a very early age, attracted by the
monastic ideal. Since he possessed considerable intellectual ability, he seemed
destined for a peaceful and brilliant academic career. He became a teacher of
Latin grammar, wrote several treatises and even composed various poems in
Latin. He was ordained a priest at the age of about 30 and felt called to an
apostolate among the pagans on the continent. His country, Great Britain which
had been evangelized barely 100 years earlier by Benedictines led by St
Augustine at the time showed such sound faith and ardent charity that it could
send missionaries to Central Europe to proclaim the Gospel there. In 716,
Winfrid went to Frisia (today Holland) with a few companions, but he
encountered the opposition of the local chieftain and his attempt at
evangelization failed. Having returned home, he did not lose heart and two
years later travelled to Rome to speak to Pope Gregory ii and receive his
instructions. One biographer recounts that the Pope welcomed him "with a
smile and a look full of kindliness", and had "important
conversations" with him in the following days (Willibaldo, [Willibald of
Mainz], Vita S. Bonifatii, ed. Levison, pp. 13-14), and lastly, after
conferring upon him the new name of Boniface, assigned to him, in official
letters, the mission of preaching the Gospel among the German peoples.
Comforted and sustained
by the Pope's support, Boniface embarked on the preaching of the Gospel in
those regions, fighting against pagan worship and reinforcing the foundations
of human and Christian morality. With a deep sense of duty he wrote in one of his
letters: "We are united in the fight on the Lord's Day, because days of
affliction and wretchedness have come.... We are not mute dogs or taciturn
observers or mercenaries fleeing from wolves! On the contrary, we are diligent
Pastors who watch over Christ's flock, who proclaim God's will to the leaders
and ordinary folk, to the rich and the poor... in season and out of
season..." (cf. Epistulae, 3,352.354: mgh). With his tireless
activity and his gift for organization, Boniface adaptable and friendly yet firm
obtained great results. The Pope then "declared that he wished to confer
upon him the episcopal dignity so that he might thus with greater determination
correct and lead back to the path of truth those who had strayed, feeling
supported by the greater authority of the apostolic dignity and being much more
readily accepted by all in the office of preacher, the clearer it was that this
was why he had been ordained by the Apostolic Bishop" (Othlo, Vita S.
Bonifatii, ed. Levison, lib. I, p. 127).
The Supreme Pontiff
himself consecrated Boniface "Regional Bishop", that is, for the
whole of Germany. Boniface then resumed his apostolic labours in the
territories assigned to him and extended his action also to the Church of the
Gauls: with great caution he restored discipline in the Church, convoked
various Synods to guarantee the authority of the sacred canons and strengthened
the necessary communion with the Roman Pontiff, a point that he had very much
at heart. The Successors of Pope Gregory II also held him in the highest
esteem. Gregory III appointed him Archbishop of all the Germanic tribes, sent
him the pallium and granted him the faculties to organize the ecclesiastical
hierarchy in those regions (cf. Epist. 28: S. Bonifatii
Epistulae, ed. Tangl, Berolini 1916). Pope Zacchary confirmed him in his
office and praised his dedication (cf. Epist. 51, 57, 58, 60, 68, 77,
80, 86, 87, 89: op. cit.); Pope Stephen III, newly elected, received a
letter from him in which he expressed his filial respect (cf. Epist. 108: op.
cit.).
In addition to this work of evangelization and organization of the Church through the founding of dioceses and the celebration of Synods, this great Bishop did not omit to encourage the foundation of various male and female monasteries so that they would become like beacons, so as to radiate human and Christian culture and the faith in the territory. He summoned monks and nuns from the Benedictine monastic communities in his homeland who gave him a most effective and invaluable help in proclaiming the Gospel and in disseminating the humanities and the arts among the population. Indeed, he rightly considered that work for the Gospel must also be work for a true human culture. Above all the Monastery of Fulda founded in about 743 was the heart and centre of outreach of religious spirituality and culture: there the monks, in prayer, work and penance, strove to achieve holiness; there they trained in the study of the sacred and profane disciplines and prepared themselves for the proclamation of the Gospel in order to be missionaries. Thus it was to the credit of Boniface, of his monks and nuns for women too had a very important role in this work of evangelization that human culture, which is inseparable from faith and reveals its beauty, flourished. Boniface himself has left us an important intellectual corpus. First of all is his copious correspondence, in which pastoral letters alternate with official letters and others private in nature, which record social events but above all reveal his richly human temperament and profound faith.
In addition he composed a treatise on the Ars grammatica in which he
explained the declinations, verbs and syntax of the Latin language, but which
also became for him a means of spreading culture and the faith. An Ars
metrica that is, an introduction on how to write poetry as well as various
poetic compositions and, lastly, a collection of 15 sermons are also attributed
to him.
Although he was getting
on in years (he was almost 80), he prepared himself for a new evangelizing
mission: with about 50 monks he returned to Frisia where he had begun his work.
Almost as a prediction of his imminent death, in alluding to the journey of
life, he wrote to Bishop Lull, his disciple and successor in the see of Mainz:
"I wish to bring to a conclusion the purpose of this journey; in no way
can I renounce my desire to set out. The day of my end is near and the time of
my death is approaching; having shed my mortal body, I shall rise to the
eternal reward. May you, my dear son, ceaselessly call the people from the maze
of error, complete the building of the Basilica of Fulda that has already been
begun, and in it lay my body, worn out by the long years of life"
(Willibald, Vita S. Bonifatii, ed. cit., p. 46). While he was
beginning the celebration of Mass at Dokkum (in what today is northern Holland)
on 5 June 754, he was assaulted by a band of pagans. Advancing with a serene
expression he "forbade his followers from fighting saying, "cease, my
sons, from fighting, give up warfare, for the witness of Scripture recommends
that we do not give an eye for an eye but rather good for evil. Here is the
long awaited day, the time of our end has now come; courage in the Lord!'"
(ibid., pp. 49-50). These were his last words before he fell under the
blows of his aggressors. The mortal remains of the Martyr Bishop were then
taken to the Monastery of Fulda where they received a fitting burial. One of
his first biographers had already made this judgement of him: "The holy
Bishop Boniface can call himself father of all the inhabitants of Germany, for
it was he who first brought them forth in Christ with the words of his holy
preaching, he strengthened them with his example and lastly, he gave his life
for them; no greater love than this can be shown" (Othlo, Vita S.
Bonifatii, ed. cit., lib. I, p. 158).
Centuries later, what
message can we gather today from the teaching and marvellous activity of this
great missionary and martyr? For those who approach Boniface, an initial fact
stands out: the centrality of the word of God, lived and interpreted
in the faith of the Church, a word that he lived, preached and witnessed to
until he gave the supreme gift of himself in martyrdom. He was so passionate
about the word of God that he felt the urgent need and duty to communicate it
to others, even at his own personal risk. This word was the pillar of the faith
which he had committed himself to spreading at the moment of his episcopal
ordination: "I profess integrally the purity of the holy Catholic faith and
with the help of God I desire to remain in the unity of this faith, in which
there is no doubt that the salvation of Christians lies" (Epist. 12,
in S. Bonifatii Epistolae, ed. cit., p. 29). The second most
important proof that emerges from the life of Boniface is his faithful
communion with the Apostolic See, which was a firm and central reference
point of his missionary work; he always preserved this communion as a rule of
his mission and left it, as it were, as his will. In a letter to Pope Zachary,
he said: "I never cease to invite and to submit to obedience to the
Apostolic See those who desire to remain in the Catholic faith and in the unity
of the Roman Church and all those whom God grants to me as listeners and
disciples in my mission" (Epist. 50: in ibid., p. 81). One
result of this commitment was the steadfast spirit of cohesion around the
Successor of Peter which Boniface transmitted to the Church in his mission
territory, uniting England, Germany and France with Rome and thereby
effectively contributing to planting those Christian roots of Europe which were
to produce abundant fruit in the centuries to come. Boniface also deserves our
attention for a third characteristic: he encouraged the encounter between
the Christian-Roman culture and the Germanic culture. Indeed, he knew that
humanizing and evangelizing culture was an integral part of his mission as
Bishop. In passing on the ancient patrimony of Christian values, he grafted on
to the Germanic populations a new, more human lifestyle, thanks to which the
inalienable rights of the person were more widely respected. As a true son of
St Benedict, he was able to combine prayer and labour (manual and
intellectual), pen and plough.
Boniface's courageous
witness is an invitation to us all to welcome God's word into our lives as an
essential reference point, to love the Church passionately, to feel
co-responsible for her future, to seek her unity around the Successor of Peter.
At the same time, he reminds us that Christianity, by encouraging the
dissemination of culture, furthers human progress. It is now up to us to be
equal to such a prestigious patrimony and to make it fructify for the benefit
of the generations to come.
His ardent zeal for the Gospel never fails to impress me. At the age of 41 he left a beautiful and fruitful monastic life, the life of a monk and teacher, in order to proclaim the Gospel to the simple, to barbarians; once again, at the age of 80, he went to a region in which he foresaw his martyrdom.
By comparing his ardent faith,
this zeal for the Gospel, with our own often lukewarm and bureaucratized faith,
we see what we must do and how to renew our faith, in order to give the
precious pearl of the Gospel as a gift to our time.
To special groups:
I offer a warm welcome to the members of the Parliamentary Assembly of the Mediterranean. I also greet the many student groups present today. Upon all the English-speaking pilgrims, especially the visitors from England, Denmark, Vietnam and the United States, I cordially invoke God's Blessings of joy and peace!
APPEAL
It was with deep sorrow
that I learned of the murders of two young British soldiers and a policeman in
Northern Ireland. As I assure the families of the victims and the injured of my
spiritual closeness, I condemn in the strongest terms these abominable acts of
terrorism which, apart from desecrating human life, seriously endanger the
ongoing peace process in Northern Ireland and risk destroying the great hopes
generated by this process in the region and throughout the world. I ask the
Lord that no one will again give in to the horrendous temptation of violence
and that all will increase their efforts to continue building – through the
patient effort of dialogue – a peaceful, just and reconciled society.
* * *
Lastly, my most cordial
greeting goes to the young people, the sick and the newly
weds. Dear young people, may the Lenten journey that we are
making be an opportunity for authentic conversion so that you may attain a
mature faith in Christ. Dear sick people, participating lovingly in the
very suffering of the Son of God incarnate, may you share from this moment in
the glory and joy of his Resurrection. And may you, dear newly weds, find in the
Covenant which Christ made with his Church at the price of his Blood, support
for your conjugal bond and your family mission.
© Copyright 2009 -
Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/en/audiences/2009/documents/hf_ben-xvi_aud_20090311.html
Saint
Boniface. Engraving by Heinrich Kipp (1826–after 1854) after Karl Clasen
(1812–1886)
Beloved Son and Venerable Brothers,
Greetings and The Apostolic Blessing.
We are in the midst of
many trials and difficulties "and besides the other sufferings, there is
my constant daily concern, for all the churches,"[1] to use the words of
the Apostle. We have closely followed those unexpected events, those
manifestations of disorder and of anarchy which have recently occurred among
you and among neighboring countries. They continue to hold us in suspense.
2. In these dark times,
the memory of St. Boniface, who brought salvation to Germany twelve centuries
ago, is a ray of light and a messenger of hope and joy. We commemorate the
ancient union of the German people with the Apostolic See. This union planted
the first seeds of faith in your country and helped them grow. After the Roman
See entrusted Boniface with this legation, he ennobled it by the exceptional
glory of his deeds and, finally, by the blood of martyrdom.
3. Now twelve centuries
later, we think you should plan as many celebrations as possible to commemorate
this new era of Christian civilization. This era was begun by the mission and
the preaching of Boniface, and then carried forth by his disciples and
successors. From these came the salvation and the prosperity of Germany.
4. Another purpose of the
celebrations is to perfect the present and to reestablish religious unity and
peace for the future. These are the greatest goods and they come only from
Christ who charged the Church with preserving, spreading, and defending
Christian faith and charity. Thus, it is necessary for the Apostolic See to be
united with the faithful. Boniface was the perfect herald and the model of such
unity. This led to close, friendly relationships between the Roman See and your
nation. While celebrating this unity and this perfect accord, we fervently
desire to see them reestablished among all peoples so that "Christ might
be all in all."[2]
5. We joyfully recall
those things recorded so faithfully by the writers of that distant period.
Among them the bishop Willibald, Boniface's contemporary, who narrated the
virtues and deeds of this saintly man and described the beginnings of his
mission to the German people. He had devoted himself to the religious life
since his youth in Germany, and he experienced the dangers of the apostolic
life among barbarian peoples. Thus he understood that he would reap no lasting
fruit without the consent and approval of the Apostolic See and unless he
received his mission and mandate from it.
6. After having laid
aside the title of abbot, he bid farewell to the monks, his brothers, despite
their insistence and their tears. He left and travelled by land across many
countries and by the unknown routes of the sea, happily reaching the See of the
Apostle Peter. There he addressed the venerable pope, Gregory II,
"recounted his voyage to him, his reason for coming, and the desire which
tormented him for such a long time." The holy pope, "face smiling and
eyes filled with goodness," embraced the saint. He did not speak to him
only one time but "every day he had important discussions with
him."[3] Finally, in the grandest language and with official letters, he
conferred on him the mission of preaching the Gospel to the German people.
7. In these letters, [4]
the pope explained the purpose and the importance of the mandate more clearly
than the writers of that period who spoke of the mission "from the
Apostolic See" or "of the Apostolic Pontiff." The terms he used
are so grave and authoritative that we can scarcely find any more expressive:
"The intended goal of your religious zeal and your proven faith have
become manifest to us. They are such that they compel us to use you as a
co-minister to spread the divine word which the grace of God confided to
us." Then he praised his knowledge, his character, and his project. By the
supreme authority of the Apostolic See which Boniface himself invoked, he
solemnly concluded: "Therefore, in the name of the indivisible trinity and
by the unshaken authority of Saint Peter, we affirm the purity of your faith
and command that, by the grace and under the protection of God . . . you hurry
to these people who are in error. Teach them about the service of the kingdom
of God by acquainting them with the name of Christ, our Lord." Finally he
warned him to maintain the rules of the Holy See concerning rites in his
administration of the sacraments and to have recourse to the pope at any time.
From this solemn letter, who would not recognize the good will and affection of
the holy pope, and his paternal care toward the Germans to whom he sent one who
was so dear to him?
8. His perception of his
mission and his love for Christ continually urged this holy apostle to action.
It consoled him in his afflictions, raised him in his discouragements, and
inspired him with confidence when he despaired of his strength. It was evident
right from his arrival in Phrygia and in Thuringia when, according to a writer
of that period: "following the command of the pope, he spoke of religion
to the senators and to the heads of the people and showed them the true way of
knowledge and the clear light of understanding."[5] His zeal kept him from
laziness and prevented him from even thinking about rest or staying in one
place as in a peaceful harbor. It spurred him to undertake difficulties and the
most humble work solely to obtain or to increase the glory of God and the
salvation of souls.
9. Right from the
beginning of his mission, he communicated with the Holy See via letters and
messengers. In this way "he made known to the venerable apostolic father
everything which the grace of God accomplished by his means," and he
"sought advice for the Holy See in matters which concerned the daily needs
of the Church of God and of the people's welfare."[6]
10. Boniface was
outstanding in his unique sense of devotion. When he was an old man he revealed
this quality to Pope Zachary in a letter: "With the consent and by the
order of Pope Gregory, I bound myself by a vow to live in intimate relationship
with and at the service of the Apostolic See almost thirty years ago. I would
always let the pope know both my joys and my sorrows. This way we could praise
God together in happiness, and I could receive the strength of his advice in
times of sadness."[7]
11. We find here and
there pairs of documents which attest to the uninterrupted exchange of letters
and the remarkable agreement of wills between this valiant preacher and the
Holy See, an agreement continued by four successive popes. The popes always
helped and favored him. Boniface, on his part, neglected nothing, and abandoned
none of his zeal nor efforts to fulfill the mission he received from the popes
he venerated and loved as a son.
12. Pope Gregory, noting
Boniface's achievements, decided to confer the highest rank of the priesthood
on him and to elevate him to the episcopacy of the whole province of Germany.
Boniface, who had earlier resisted this honor from his dear friend Willibald
"accepted and obeyed because he did not dare oppose the desire of such a
great pope."'[8] The pope added to this great honor another special favor
worthy of note to German posterity when he awarded the friendship of the Holy
See to Boniface and to all his subjects forever. Gregory had already given
proof of this friendship when he wrote to kings, to princes, to bishops, to
abbots, to all the clergy, and to the people, whether they were barbarians or
recent converts. He invited them "to give their approval and their
co-operation to such a great servant of God, sent by the Catholic and Apostolic
Church to enlighten the nations."[9]
13. This special
friendship between Boniface and the Holy See was confirmed by the next pope,
Gregory III, when Boniface sent messengers to him on the occasion of his
election. "The messengers demonstrated to the new pope the pact of
friendship between his predecessor and Boniface and his companions" and
"the messengers assured him that he could depend on his humble servant in
the future." Finally, they asked "just as they had been instructed,
that the pope's subject might again benefit from friendship and union with the
holy pope and the Apostolic See."[10] The pope received the messengers favorably
and gave them new honors for Boniface, among them "the pallium of the
archiepiscopate. Then he sent them back to their own country laden with gifts
and relics of saints."
14. We can hardly recount
"the gratitude of this apostle for these signs of affection nor express
the comfort which the pope's esteem brought him. Inspired by the power of
divine mercy''[11] the saintly man received the strength and the heart to
undertake the greatest and most difficult things: to build new churches,
hospitals, monasteries, and strongholds; to travel to new countries preaching
the gospel; to establish new dioceses and to reform old ones, removing the
vices, the schisms, and the errors; to sow everywhere true dogma and virtues,
the seeds of Christian faith and life; and even to civilize barbaric peoples
made savage by inhumanity. This he achieved by using pious disciples and many
persons summoned from England.
15. Although already
ennobled by remarkable and holy works, and despite attacks, misfortunes,
worries, and advancing age, he did not give way to pride nor to the love of
leisure. He always kept in mind his mission and the orders of the pope. Thus,
"because of his intimate union with the pope and all the clergy, he came
to Rome a third time in the company of his disciples to speak with the
Apostolic Father and to recommend himself to the prayers of the saints because
he was already advanced in years.''[12] Again this time the pope received him
graciously and again "showered him with gifts and relics of the saints."
The pope also gave him precious and important letters of recommendation some of
which have come down to us.
16. The two Gregories
were succeeded by Zachary, heir to their pontificates and to their concern for
the Germans and their apostle. Not content to renew the ancient union, he
increased it by showing more confidence and good will toward Boniface. Boniface
acted the same way toward Zachary, as the number of messengers and of friendly
letters which were exchanged show us. Among other things, which would be too
lengthy to recall, the pope addressed his representative in these friendly
terms: "Beloved brother, know that we cherish you to the point of wanting
to have you with us every day, to be our associate, as a minister of God, and
steward of the Churches of Christ.[13] It was therefore appropriate that the
apostle of Germany wrote a few years before his death to Pope Stephen,
Zachary's successor: "The disciple of the Roman Church resolutely asks
from the bottom of his heart friendship and union with the Holy See."[14]
17. Moved by a very
strong faith and burning with love and piety, Boniface seems to have drawn his
unique and faithful union to the Holy See first from the contemplative life of
monasticism in his own country. Later, when he was about to undertake the
difficulties of the apostolic life, he promised this fidelity at Rome by an
oath at the tomb of Saint Peter, prince of the apostles. He exhibited this
fidelity in the midst of dangers and struggles as the mark of his apostleship
and the rule of his mission. He never relented from recommending this fidelity
to all those for whom he was a father in Christ. In fact, he was so diligent
that it seemed he desired to leave it to them as an inheritance.
18. Thus, advanced in
years and worn out by his work, he spoke of himself very humbly: "I am the
least and the worst of the representatives which the Roman Catholic and
Apostolic Church sent to preach the Gospel.?[15] But he held this Roman mission
in high esteem and he enjoyed calling himself "the German representative
of the Holy Roman Church." He wanted to be the devoted servant of the
popes, and their humble and obedient disciple.
19. He fixed deeply in
his mind and scrupulously observed what the martyr Cyprian, the witness of the
ancient tradition of the Church, affirmed: "there is one God and one
Christ; There is one Church and one founded on Peter by the word of the
Lord."[16] That is what the great Doctor of the Church Ambrose also
preached: "Where Peter is, there is the Church. Where the Church is, there
is no death but life eternal."[17] Finally Jerome very wisely taught:
"The welfare of the Church depends on the dignity of the papacy. If we do
not give the pope sovereign and independent power, there will be as many
schisms in the Church as there are priests."[18]
20. The tragic history of
old discords proves this to us. The evils which came from them confirms it. It
is of little benefit to recall those evils at the present time when we are
burdened with new disasters and bloody massacres. We should deplore them all
and leave them in eternal oblivion if possible.
21. Rather let us
celebrate the ancient unity which bound Boniface, the first apostle of Germany,
and the Germans themselves to the Holy See. His mission was the source of
faith, of prosperity, and of civilization for the Germans. We could recall many
other worthwhile details; but we have said enough - maybe even too much - for
it is so well-known that a long speech filled with proof is not necessary. We
enjoyed sharing these old memories with you in order to gather consolation to
bear the present more courageously. We are strengthened by the hope of future
unity and of attachment to the Church in "the fullness of peace and the
bounds of charity."
22. It is pleasant for us
to recall the examples and the remarkable virtues of Boniface, and especially
the friendship and unity which we wanted to celebrate in this letter. Yes, he
lives among you; indeed he lives in glory. He lives as "the representative
of the Roman Catholic Church for Germany." He still performs his mission
by his prayers, his example, and the memory of his works by which "he who
is dead still speaks." He as a faithful prophet and herald of Our Lord and
Savior Jesus, seems to exhort and invite his people to unity with the Roman
Church. Christ himself beseeches his people "to be one."
23. He invites the
faithful disciples to cling to the Church more closely and more lovingly. He
invites those who have separated from unity to return to the Church after
abandoning the old hatreds, rivalries, and prejudices. He invites all the
faithful of Christ, old and new, to persevere in the unity of faith and wills.
From this unity divine charity and the harmony of human society will flourish.
24. Who would not listen
to this invitation and this exhortation of the Holy Father? Who would despise
this paternal teaching, these examples, these words? For, to borrow the words
of an ancient writer, your compatriot, whose words are so clear and so
appropriate at the time you celebrate the centenary of the mission of Boniface
in your country: "If, according to the Apostle, we have had for teachers
our fathers in the flesh and if we honored them, should we not obey all the
more our spiritual fathers? It is not only God who is our spiritual father but
also all those whose wisdom and example teach us the truth and arouse us to
cling strongly to the faith. Abraham is called the father of all believers
because of his faith and obedience which are an example for all; in the same
way Saint Boniface can be called the father of the Germans because he led them
to Christ by his preaching, confirmed them by his example, and offered his life
for them, thus giving them the greatest proof of love anybody can show.''[19]
25. Boniface did not
limit his astounding charity to Germany, but rather embraced all peoples, even
those who were enemies of one another. The apostle of Germany thus charitably
embraced the neighboring nation of the Franks. He became their prudent reformer
and his companions, "descendants of the English race," upon whom
"he, their countryman, the representative of the universal Church and the
servant of the Holy See" conferred the task of extending the Catholic
faith. This faith was first announced to the English by the representatives of
Saint Gregory the Great, who were sent to establish it among the Saxons and the
peoples of the same race. Boniface recommended to his countrymen to preserve
"the unity of love."[20]
26. Because charity - to
use again the words of the same writer we praised above - "is the beginning
and the end of all good things, may we also let it outline the boundaries of
our actions,"[21] beloved son and venerable brothers. We long for the day
when the rights of Almighty God and of the Church, their laws, their worship
and their authority will be restored in this troubled world. We hope that then
Christian charity will end wars and furious hatreds, dissensions, schisms, and
the errors which crawl everywhere. May it link the peoples by a more stable
treaty than the transient pacts of men. Its special means toward this goal are
the unity of faith and the ancient union with the Holy See. This Holy See was
established by Christ as the foundation of his family on earth and was
consecrated by the virtues, the wisdom, the efforts of so many saints and martyrs,
such as Boniface.
27. Once this unity of
faith and hearts is established throughout the world, what Pope Clement wrote
to the Corinthians in the first century will be appropriate for all of
Christendom: "You would give us great joy if, obeying us, you would cease
your illegitimate rivalry as we recommended in this exhortation to peace and
harmony."[22]
28. May the apostle and
martyr Boniface help us all obtain this, but especially the peoples who are
rightfully his either by race or by choice, completing in heaven that which he
never ceased to strive for on earth: "I do not cease to invite and to urge
all those whom God gave me during my mission, as listeners or as disciples, to
be obedient to the Holy See."[23]
29. Meanwhile, as a pledge of hope and of happy results for your celebrations, we lovingly give you the apostolic blessing. And to give even more importance to this feast, we draw for you from the holy treasury of the Church the following favors:
I. On any day of next June and July, except those of Pentecost, Corpus Christ, and of the Holy Apostles Peter and Paul, in all the churches and public oratories of Germany where the centenary will be celebrated, any priest will be able to celebrate the mass of the Saint, either during the fast of three days or on the day of the celebration.
II. On the day of the feast, the bishop or his representative will be able to
administer the papal blessing.
III. Whoever visits the churches of Germany on the day of the centenary will be
able to obtain a plenary indulgence toties quoties.
Given at Rome, at Saint
Peter's the 14th day of the month of May in the year 1919, the fifth year of
our Pontificate.
BENEDICT XV
1. 2 Cor 11.28.
2. Cor 3.11.
3. Willibald, Vita
S. Bonifadi, chap. 5, pp. 13-14.
4. Boniface, epistle Exigit
manifestata, 12 (2).
5. Vita S. Bonifadi,
chap. 6, p. 16.
6. Ibid., chap. 7, p. 19.
7. Epistle 59 (57).
8. Vita S. Bonifadi,
chap. 7, p. 21.
9. Boniface,
epistle Sollicitudinem nimiam, 17 (6).
10. Vita S.
Bonifadi, chap. 8, p. 25.
11. Ibid., chap. 8, pp.
25ff.
12. Ibid., chap. 9, pp.
27ff.
13. Boniface,
epistle Susceptis, 51 (50).
14. Epistle 78.
15. Epistle 67 (22).
16. Caecilius Cyprianus,
epistle 43, p. 5.
17. Enarr. in Ps.
40, n. 30.
18. Contra. Lucif.,
9.
19. Othlonus the
Monk, Vita S. Bonifadi, bk. 1, last chapter. 20.
20. Boniface, epistle 39
(36).
21. Ibid.
22. St. Clem.
Rom., Ep. I ad Corinthios, 63.
23. Epistle 50 (49).
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
ECCLESIAE FASTOS
Venerable Brothers,
Health and Apostolic Blessing.
It is eminently fitting
and desirable that the Church's history should not only be meditated on but
also publicly celebrated; for it demonstrates the sanctity in every age of the
society founded by Jesus Christ. And when the examples of virtue with which its
pages are adorned are expressly set forth, they excite others to imitation and emulation
according to their capacities .
2. We were very glad,
therefore, to hear that those countries which owe a special debt of gratitude
to St. Boniface intend to make the twelfth centenary of the martyrdom of this
shining glory of the Benedictine order an occasion of special rejoicing and
public prayer.
3. But if your countries
have reason to venerate this saintly man and to recall his great achievements
at this happy commemoration, much more so has this Apostolic See. Three times
he undertook the long and arduous journey to Rome as a pious pilgrim, to kneel
in reverence before the tomb of the Prince of the Apostles. Here also, with
filial respect, he besought from Our predecessors, the mission which he so
ardently desired of preaching Our Divine Redeemer's name to remote and
barbarous tribes, and of bringing Christian civilization to them.
4. Boniface was
Anglo-Saxon by birth. At an early age he strongly felt God calling him to leave
his ancestral possessions and the attractions of a life in the world and to
enter a monastery, within whose safe walls he could more easily devote himself
to heavenly contemplation and the practice of the counsels of perfection. He
answered the call; and in the monastery he made such rapid progress in the
study of both liberal and sacred sciences and also in the practice of Christian
virtues that he was elected Superior. But being endowed with a lofty and
generous nature, he had long cherished the desire of going abroad to
uncivilized countries, to bring them the light of the Gospel message and
instruct them in Christianity. Nothing could detain or hinder him, neither the
thought of exile, nor long and difficult journeying, nor the dangers he was
likely to encounter in an unknown land. His was an apostolic spirit so active,
so eager and so vigorous, that it could not be fettered by any merely human
considerarions.
5. About a hundred years
previously, Britain, after many vicissitudes, had been brought back to the
Christian religion by Our predecessor of immortal memory, Gregory the Great,
when he sent thither a band of Benedictine monks under the leadership of St.
Augustine. It is surely wonderful, then, that in this short interval it should
have been distinguished by so firm a faith and so ardent a charity that, like a
river overflowing and irrigating the surrounding land, it should want to send
many of its best sons to other nations to gain them to Christ and to bind them
closely to His Vicar on earth. This seemed to be its manner of thanking God for
having received the benefits of the Catholic religion, civilization, and
Christian culture.
6. Winfred, afterwards
named Boniface by Pope St. Gregory II, was undoubtedly outstanding among the
missionaries for his apostolic zeal and fortitude of soul, combined with
gentleness of manner. Together with a small but courageous band of companions,
he began that work of evangelization to which he had so long looked forward,
setting sail from Britain and landing in Friesland. However, the tyrant who
ruled that country vehemently opposed the Christian religion, so that the
attempt of Boniface and his companions failed, and after fruitless labors and
vain efforts they were obliged to return home.
7. Nevertheless he was
not discouraged. He determined, after a short while, to go to Rome and visit the
Apostolic See. There he would humbly ask the Vicar of Jesus Christ himself for
a sacred mandate. Fortified with this and by the grace of God he would more
readily attain the difficult goal of his most ardent desires. "He came,
therefore, without mishap to the home of the Blessed Apostle Peter,"[1]
and having venerated with great piety the tomb of the Prince of the Apostles,
begged for an audience with Our predecessor of holy memory, Gregory II.
8. He was willingly
received by the Pontiff, to whom "he related in detail the occasion of his
journey and visit, and manifested the desire which for long had been consuming
him. The Holy Pope immediately smiled benignly on him,"[2] encouraged him
to confidence in this praiseworthy enterprise, and armed him with apostolic
letters and authority.
9. The receiving of a
mandate from the Vicar of Jesus Christ was to Boniface a mark of the divine
assistance. Relying on this he feared no difficulties from men or
circumstances; and now with the prospect of happier results he hoped to carry
out his long cherished design. He traversed various parts of Germany and
Friesland. Wherever there were no traces of Christianity, but all was wild and
savage, he generously scattered the Gospel seed, and labored and toiled that it
might fructify wherever he found Christian communities utterly abandoned for
want of a lawful pastor, or being driven by corrupt and ignorant churchmen far
from the path of genuine faith and good life, he became the reformer of public
and private morality, prudent and keen, skilful and tireless, stirring up and
inciting all to virtue.
10. The success of the
apostle was reported to Our predecessor already mentioned, who called him to
Rome, and despite the protest of his modesty, "intimated his desire to
raise him to the Episcopate, in order that he could with greater firmness
correct the erring and bring them back to the way of truth, the greater the
authority of his apostolic rank; and would be more acceptable to all in his
office of preaching, the more evident it should be that he had been ordained to
it by his apostolic superior."[3]
11. Therefore he was
consecrated "regional bishop" by the Sovereign Pontiff himself, and
having returned to the vast territories of his jurisdiction, with the authority
which his new office conferred on him, devoted himself with increased
earnestness to his apostolic labor.
12. Just as Boniface was
dear to St. Gregory II for the eminence of his virtue and his burning zeal for
the spread of Christ's kingdom, he was likewise to his successors: namely, to
Pope St. Gregory III, who, for his conspicuous merits, named him archbishop and
honored him with the sacred pallium, giving him the power to establish lawfully
or reform the ecclesiastical hierarchy in this territory, and to consecrate new
bishops "in order to bring the light of Faith to Germany;"[4] to Pope
St. Zachary also, who in an affectionate letter confirmed his offlce and warmly
praised him;[5] finally, to Pope Stephen II, to which Pontiff shortly after his
election, when already coming to the end of his life's span, he wrote a letter
full of reverence.[6]
13. Backed by the
authority and support of these Pontiffs, throughout the period of his
apostolate Boniface traversed immense regions with ever-growing zeal, shedding
the Gospel's light on lands until then steeped in darkness and error; with
untiring effort he brought a new era of Christian civilization to Friesland,
Saxony, Austrasia, Thuringia, Franconia, Hesse, Bavaria. All these lands, he
tirelessly cultivated and brought forth to that new life which comes from
Christ and is fed by His grace. He was also eager to reach "old
Saxony,"[7] which he looked on as the birthplace of his ancestors;
however, this hope he was unable to realize.
14. To begin and carry
out successfully this tremendous undertaking, he earnestly called for
companions from the Benedictine monasteries in his own land, then flourishing
in learning, faith and charity, - for monks and nuns too, among whom Lioba was
an outstanding example of evangelical perfection. They readily answered his
call, and gave him precious help in his mission. And in those same lands there
were not wanting those who, once the light of the Gospel had reached them,
eagerly embraced the faith, and then strove mightily to bring it to all whom they
could reach. Thus were those regions gradually transformed after Boniface,
supported, as we have said, by the authority of the Roman Pontiffs, undertook
the task; "like a new archimandrite he began everywhere to plant the
divine seed and root out the cockle, to build monasteries and churches, and to
put worthy shepherds in charge of them."[8] Men and women flocked to hear
him preach, and hearing him were touched by grace; they abandoned their ancient
superstitions, and were set afire with love for the Redeemer; by contact with
his teaching their rude and corrupt manners were changed; cleansed by the
waters of baptism, they entered an entirely new way of life. Here were erected
monasteries for monks and nuns, which were centers not only of religion, but also
of Christian civilization, of literature, of liberal arts; there dark and
unknown and impenetrable forests were cleared, or completely cut down, and new
lands put to cultivation for the benefit of all; in various places dwellings
were built, which in the course of centuries would grow to be populous cities.
15. Thus the untamed
Germanic tribes, so jealous of their freedom that they would submit to no one,
undismayed even by the mighty weight of Roman arms, and never remaining for
long under their sway, once they were visited by the unarmed heralds of the
Gospel, ciocilely yielded to them; they were drawn, stirred and finally
penetrated by the beauty and truth of the new doctrine, and at last, embracing
the sweet yoke of Jesus Christ, willingly surrendered to Him.
16. Through the activity
of St. Boniface, what was certainly a new era dawned for the German people; new
not only for the Christian religion, but also for Christian civilization.
Consequently this nation should rightly consider and regard him as their
father, to whom they should be ever grateful and whose outstanding virtues they
should zealously imitate. "For it is not only almighty God Who is called
Father in the spiritual order, but also all those whose teaching and example
lead us to the truth and encourage us to be strong in our religion. . . Thus
the holy bishop Boniface can be called the father of all Germans, since he was
the first to bring them forth in Christ by his holy preaching and to strengthen
them by the example of his virtue, then finally to lay down his life for them,
greater love than which no man can show."[9]
17. Among the various
monasteries (and he had many built in those regions) the monastery of Fulda
certainly holds first place; to the people it was as a beacon which with its
beaming light shows ships the way through the waves of the sea. Here was
founded as it were a new city of God, in which, generation after generation,
innumerable monks were carefully and diligently instructed in human and divine
learning, prepared by prayer and contemplation for their future peaceful
battles, and finally sent forth like swarms of bees after they had drawn the
honey of wisdom from their sacred and profane books, to impart generously that
sweetness far and wide to others. Here none of the sciences of liberal arts
were unknown. Ancient manuscripts were eagerly collected, carefully copied,
brilliantly illuminated in color, and explained with careful commentaries. Thus
it can justly be maintained that the sacred and profane studies Germany so
excels in today had their venerable origins here.
18. What is more,
innumerable Benedictines went forth from these monastic walls and with cross
and plow, by prayer, that is, and labor, brought the light of Christian
civilization to those lands as yet wrapped in darkness. By their long untiring
labors, the forests, once the vast domain of wild beasts, almost inaccessible
to man, were turned into fruitful land and cultivated fields; and what had been
up to that time separate, scattered tribes of rough barbarous customs became in
the course of time a nation, tamed by the gentle power of the Gospel and
outstanding for its Christianity and civilization.
19. But the monastery of
Fulda was in a particular way a center of divine contemplation and prayer. For
there the monks, before undertaking the difficult task of evangelizing the
tribes, strove through prayer, penance and labor to attain the heights of
sanctity. Boniface himself, as often as he could withdraw briefly from his
apostolic labors and rest a little, loved to repair there to refresh and
strengthen his soul by divine contemplation and protracted prayer. "It is
a forest place," he wrote to Zacharias, Our predecessor of holy memory,
"in an immense wilderness, where among the tribes to whom we preach we have
built a monastery and established monks who live the rule of our holy father
Benedict, men of strict abstinence who get along without meat and wine, without
strong drink, without serfs, content with the labor of their own hands. . . In
this place, with the consent of Your Holiness, I propose to rest a little
while, for a few days, and refresh my body worn out with age, then after death
to lie here. For there are four separate tribes living in this surrounding
territory. We have by the grace of God preached Christ's word to them, and with
the help of your prayers, I can be of service to them as long as I have life
and understanding. Relying on your prayers and the grace of God, I want to
remain always in union with the Church of Rome and in your service among the
German tribes to whom I have been sent, and to obey your orders."[10]
20. It was especially in
the silence of this monastery that he found the power from on high that
strengthened him to go forth eagerly to fresh combat, to bring into the fold of
Christ so many German tribes, to confirm them in the faith, and oftentimes to
lead them on even to lives of evangelical perfection.
21. But if Boniface was
the special apostle of Germany, nevertheless the zeal which burned within him
for spreading the kingdom of heaven did not halt at the borders of that nation.
The Church of Gaul, which from apostolic times had so generously embraced the
Catholic faith, had sealed its faith with the blood of innumerable martyrs, and
after the establishment of the Frankish empire, had written into the annals of
Christendom pages worthy of the highest praise, at the time of St. Boniface was
greatly in need of moral reform and the restoration of Christian life. For many
dioceses were either without bishops or entrusted to unworthy ones; elsewhere
superstitions of all kind, heresies and schisms brought disquiet to many
consciences; with lamentable negligence long periods of time elapsed without
any Church Councils being called, so necessary for preserving the purity of the
faith, for restoring the discipline of the clergy, for reforming public and
private morality. Very often consecrated ministers of religion did not measure
up to the lofty dignity of their office; and often the people lay helpless in
the toils of corrupt morality and an egregious ignorance of the sad state of
affairs reached the ears of St. Boniface; no sooner did he learn that the
illustrious Frankish Church was imperiled than he set about applying a remedy
with energy and skill.
22. But also in these
immense difficulties he felt the need of the authority of the Apostolic
See.[11] Backed by this authority and acting as legate of the Roman
Pontiff,[12] for almost five years he worked with indefatigable energy and
consummate prudence to restore the Church of the Franks to its pristine glory.
". . . For then, with God's help and at the instigation of Boniface, the
saintly archbishop, the Christian faith was reaffirmed, legitimate synods of
orthodox churchmen were established in France, and everything was corrected and
set right by the authority of the canons."[13] By the initiative and
leadership of St. Boniface four Councils were held for this purpose,[14] one of
them, the fourth, being a Council of the whole Frankish empire. The
ecclesiastical hierarchy was restored, bishops worthy of the name and the
office were chosen and assigned to their different sees, clerical discipline
was re-instated and reformed as far as possible, the authority of the sacred
canons was safeguarded, the morals of the people were carefully improved,
superstitious practices were forbidden,[15] heresies repudiated and
condemned,[16] and schisms happily healed. Then to the great joy of St.
Boniface and all good men, the Church of the Franks was seen to flourish again
and to shine with new splendor. Vices were stamped out, or diminished at least,
Christian virtues were held in honor, and the necessary union with the Roman
Pontiff was forged with stronger and closer bonds. The assembled Fathers of the
Council which represented the entire domain of the Franks sent on to Rome, to
the Sovereign Pontiff, the acts which they had solemnly decreed, as a splendid
testimony of their faith and the faith of their people, to lay at the tomb of
the Prince of the Apostles this proof of their reverence, piety and unity.[17]
23. When by the grace and
favor of God this very important task was done, Boniface did not allow himself
his well-earned rest. In spite of the fact that he was already burdened by so
many cares, and was feeling now his advanced age and realizing that his health
was almost broken by so many labors, he prepared himself eagerly for a new and
no less difficult enterprise. He turned his attention again to Friesland, that
Friesland which had been the first goal of his apostolic travels, where he had
later on labored so much. Especially in the northern regions this land was
still enveloped in the darkness of pagan error. Zeal that was still youthful
led him there to bring forth new sons to Jesus Christ and to bring Christian
civilization to new peoples. For he earnestly desired "that in leaving
this world he might receive his reward there where he had first begun his
preaching and entered upon his meritorious career."[18] Feeling that his
mortal life was drawing to a close, he confided his presentiment to his dear
disciple, Bishop Lullus, and asserted that he did not want to await death in
idleness. "I yearn to finish the road before me; I cannot call myself back
from the path I have chosen. Now the day and hour of my death is at hand. For
now I leave the prison of the body and go to my eternal reward. My dear son, .
. . insist in turning the people from the paths of error, finish the
construction of the basilica already begun at Fulda and there bring my body
which has aged with the passage of many years.[19]
24. When he and his
little band had taken departure from the others, "he traveled through all
Friesland, ceaselessly preaching the word of God, banishing pagan rites and
extirpating immoral heathen customs. With tremendous energy he built churches and
overthrew the idols of the temples. He baptized thousands of men, women and
children."[20] After he had arrived in the northern regions of Friesland
and was about to administer the Sacrament of Confirmation to a large number of
newly baptized converts, a furious mob of pagans suddenly attacked and
threatened to kill them with deadly spears and swords. Then the holy prelate
serenely advanced and "forbade his followers to resist, saying, 'Cease
fighting, my children, for we are truly taught by Scripture not to return evil
for evil, but rather good. The day we have long desired is now at hand; the
hour of our death has come of its own accord. Take strength in the Lord, . . .
be courageous and do not be afraid of those who kill the body, for they cannot
slay an immortal soul. Rejoice in the Lord, fix the anchor of hope in God, Who
will immediately give you an eternal reward and a place in the heavenly court
with the angelic choirs'."[21] All were encouraged by these words to
embrace martyrdom. They prayed and turned their eyes and hearts to heaven where
they hoped to receive soon an eternal reward, and then fell beneath the
onslaught of their enemies, who stained with blood the bodies of those who fell
in the happy combat of the saints."[22] At the moment of this martyrdom,
Boniface, who was to be beheaded by the sword, "placed the sacred book of
the Gospels upon his head as the sword threatened, that he might receive the
deadly stroke under it and claim its protection in death, whose reading he
loved in life."[23]
25. With this glorious
death, which assured him a cetain entrance into eternal happiness, St. Boniface
finished the course of the life which he had spent wholly for the glory of God,
for his own and his neighbor's salvation. After many vicissitudes his holy remains
were brought "to the place which he had chosen in life,"[24] that is,
to the monastery of Fulda, where his disciples, singing holy psalms and
shedding abundant tears, gave them worthy burial. As in the past, so today many
come to venerate his resting place. There St. Boniface seems to speak as though
still alive to all whose ancestors he converted to Jesus Christ and enriched
with Christian civilization. He speaks by the ardor of his charity and his
piety, by the invincible courage of his soul, his inviolate faith, his
strenuous zeal for the apostolate even to the end, and death which he made
glorious by the martyr's palm.
26. Upon his death, all
immediately began to praise his holiness, and to venerate him in private and in
public. So quickly did his fame for sanctity spread that in Britain, shortly
after his martyrdom, Cuthbert, the Archbishop of Canterbury, wrote as follows:
"With love and veneration we place him among the outstanding teachers of
the true faith. Wherefore in our general synod . . . we have introduced the
date of his birth in heaven and that of his companions in martyrdom, and decree
that it be solemnly celebrated each year."[25] With like zeal did the
peoples of Germany, Gaul and other nations honor him from earliest times.[26]
27. Whence, Venerable
Brothers, did St. Boniface draw that tireless energy, that unconquered strength
of soul whereby he could surmount so many difficulties, endure so many labors,
overcome dangers, and struggle on behalf of Christ's kingdom even to the shedding
of his blood and the martyr's crown? Without a doubt he drew it from divine
grace, which he ever sought in humble, persevering and fervent prayer. So
strongly was he driven by love of God that his one aim was an ever closer union
with Him, an ever lengthier converse with Him; his prime purpose was to preach
God's glory to unknown tribes, and to bring them to Him in reverence and love.
He could surely repeat with every right that phrase of St. Paul's: "With
us, Christ's love, is a compelling motive."[27] And this other: "Who
will separate us from the love of Christ? Will affliction, or distress, or
persecution, or hunger, or nakedness, or peril or the sword?. . . Of this I am
fully persuaded; neither death nor life . . . neither what is present nor what
is to come, no force whatever, neither the height above us nor the depth
beneath us, nor any other creature, will be able to separate us from the love
of God, which comes to us in Christ Jesus our Lord."[28]
28. Whenever this divine
love penetrates man's hearts and shapes and guides them, they can make their
own the words of Paul: "Nothing is beyond my powers, thanks to the
strength God gives me;"[29] so that nothing can resist or frustrate their
efforts - this the history of the Church teaches us. What took place in
apostolic times is then wondrously repeated: "the utterance fills every
land, the message reaches the ends of the world."[30] In them the gospel
of Jesus Christ has new sowers, men quickened by divine grace whom nothing can
hold back, unless it be their chains, as is sadly evident in our times; only
death can shackle them; and death, when made illustrious by the martyr's palm,
always stirs up new multitudes, brings forth new followers of the Divine
Redeemer, just as happened in Boniface's time.
29. From his letters it
is abundantly clear how much this apostle trusted in divine grace, besought by
humble prayer, to bring his undertakings to fruitful issue. In them he
constantly begged for prayers from the Bishop of Rome,[31] from friends whose
holiness he esteemed, from nuns whose communities he had either founded, or by
wise counsel sought to lead to evangelical perfection; through their
intercessions he hoped to receive divine help and grace. Let us quote, as an
example, what he wrote to the "revered and dearly loved sisters Leobgith
and Thecla, and to Cynehild": "I urge and direct you, beloved
daughters, to pray to our Lord frequently, as we trust you do constantly, and
will continue to do, as you have in the past . . . and know that we praise God,
and our heart's yearning grows that God our Lord, refuge of the poor and hope
of the lowly, will free us from our straits and the trials of this evil age,
that His word may spread, and the wonderful Gospel of Christ be held in honor,
that His grace be not fruitless in me. . . And since I am the last and least of
all the ambassadors whom the Catholic and Apostolic Church of Rome has destined
to preach the gospel, pray that I may not die without some fruit for that
Gospel."[32]
30. From these words
shines forth not only his zeal for the spread of Christ's kingdom, a zeal
strengthened by his own and others' incessant prayers, but also his Christian
humility, and his close union with the Apostolic See of Rome. This union he
carefully and earnestly preserved through his life; it could rightly be called
the strong and unshakable foundation of his apostolic labors.
31. Though We have
already touched on this point when We spoke about his pilgrimages to the tomb
of blessed Peter and to the See of Christ's Vicar, We would like to enlarge on
it somewhat, that his ready obedience to and respect for Our predecessors be
more clearly seen as also the constant charity of the Roman Pontiffs towards
him.
32. Indeed, when he first
came to Rome to receive from Pope St. Gregory II his mandate to preach the
Word, Our predecessor, after he had examined, approved and praised Boniface,
wrote to him with fatherly kindness: "Your zealous and Christ-directed
designs, which have been declared to Us, and the praiseworthy demonstration of
your upright faith demand that We use you as Our helper in spreading the word
of God, which through His favor has been entrusted to Us. . . We rejoice in
your faith, and We desire to cooperate with graces so generously given . . .
Wherefore, in the name of the indivisible Trinity, and by the unshakeable
authority of the Prince of the Apostles, Peter, with whose teachings and office
We are entrusted by (divine) dispensation, and whose Holy See We govern, We
invest your humble person with a religious mission, and instruct you to make
known, with the persuasive powers of truth, by revelation of the name of Christ
our Lord and God, the gospel of God's kingdom to whatever peoples, lost in the
darkness of unbelief, you may by his Grace reach."[33] Then, because of his
outstanding virtues, having been consecrated bishop by Our predecessor, he
pledged obedience to him and his successors,[34] and solemnly declared: "I
will keep in all its purity the Catholic faith and by God's grace persevere in
the unity of that faith on which certainly depends the salvation of all
Christians."[35]
33. He very carefully
showed reverence and obedience to St. Gregory II and his successors, and on
occasion gave clear proof of this.[36] Thus, for example, did he write to Pope
St. Zachary, immediately on learning of the latter's succession to the papal
throne: "Never have we heard of gladder tidings which brought us more joy
than the news that the Supreme Judge had entrusted to Your Holiness the
government of the Apostolic See and the care of the sacred canons. Lifting our
arms in prayer, we thanked God. So, just as if we were kneeling before you, we
earnestly pray that we may merit, in perfect harmony with the sacred canons, to
be obedient servants of Your Holiness, as we were devoted and submissive
disciples of Your predecessors in Peter's chair. I cease not to call and urge
to obedience to the Apostolic See all who wish to keep the Catholic faith and
union with the Church of Rome, and whomever God gives me as followers or
disciples in my apostolate. "[37]
34. And in the last years
of his life, when he was already an old man and broken by his labors, he humbly
wrote the following to Stephen II, recently elected Supreme Pontiff: "With
all my heart and all my strength I plead for Your Holiness' clemency, that I
may be deserving to obtain from your gracious mercy the favor of being
intimately united with the Holy Apostolic See and that among the disciples of
Your Holiness, in the service of the Apostolic See, I may remain your faithful
and devoted servant, just as I have been of three of your
predecessors."[38]
35. Rightly therefore, on
the occasion of the twelfth centenary of the beginning of this glorious
martyr's apostolic mission among the peoples of Germany, Our predecessor of
immortal memory, Benedict XV, wrote to the bishops of that nation: "Moved
by this strong faith, inflamed by this piety and charity, Boniface most
resolutely preserved that singular fidelity and devotion towards the Apostolic
See which he seems to have first drawn from the contemplative exercises of the
monastic life in his fatherland, which on the point of advancing into the open
struggle of the apostolic life, he pledged by a sacred vow at Rome, over the
tomb of Blessed Peter, the Prince of the Apostles, and which finally he carried
with him into the thick of the hazardous battle as the form of this apostolate
and the rule of the mission he had undertaken. This same fidelity to the
Apostolic See he never ceased to recommend strongly to all those whom he had
brought forth through the Gospel, and to inculcate with such zeal that he
seemed to have left it as his last will and testament."[39]
36. This manner of acting
of St. Boniface, in which his respectful homage towards the Roman Pontiffs is
seen most clearly, has always been faithfully followed, as you know well,
Venerable Brothers, by all those who have kept in mind that the Prince of the
Apostles was placed by our Divine Redeemer as the firm rock upon which is built
the universal Church, which will last until the end of time, and that to him
also were given the keys of the kingdom of heaven and the universal power of
binding and loosing.[40] Those who reject rock and try to build without it
certainly lay the foundations of a tottering edifice upon shifting sands; their
efforts, works and undertakings, as all human things, cannot be solid, cannot
be firm and stable, but - as both ancient and modern history show - must almost
necessarily undergo change as time goes on, due to contradictory human opinions
and the vicissitudes of human events.
37. We therefore consider
it very opportune that through this solemn centenary celebration, under your
guidance, the extremely close union of this outstanding martyr with the Holy
See and his extraordinary accomplishments be shown in their full splendor; this
will confirm the faith and loyalty of those who cling to the infallible
Teaching Authority of the Roman Pontiffs, and it cannot help but arouse to
salutary and deeper reconsideration those who for any reason whatsoever have
been separated from the successors of Blessed Peter, and summon them, with the
help of divine grace, to undertake deliberately and courageously that journey
which would lead them happily back to the unity of the church. This is what We
exceedingly long for and in suppliant prayer earnestly beg of the Giver of
celestial gifts, namely, that the ardent desire of all good men be at last
fulfilled, that all may be one[41] and all return to the unity of the fold, to
be fed by a single Shepherd.[42]
38. The life of St.
Boniface. which we have touched upon briefly, Venerable Brothers, teaches us
all something else. On the pedestal of the statue which was erected in the
monastery of Fulda in 1842 portraying the Apostle of Germany, one reads this
sentence: "The word of the Lord lasts forever."[43] And indeed
nothing more significant, nothing truer could have been inscribed there. Twelve
centuries have passed, one after the other; different peoples have migrated
back and forth; so many vicissitudes and horrible wars have followed one
another; schisms and heresies have striven, and still strive, to rend the
seamless garment of the Church; imperial might and the dictatorships of men who
seemed to fear nothing, to shrink from nothing, have quickly crumbled;
different philosophical conjectures, which strive to reach the peak of human
learning, continually succeed one another with the passing of time and
repeatedly assume a new appearance of truth. Yet the word that Boniface
preached to the people of Germany, Gaul and Friesland, since it came from Him
Who endures forever, flourishes also in our day and is the way, the truth and
the life [44] for all those who willingly and gladly embrace it. Indeed also in
our times there are not lacking those who reject this word, who try to corrupt
it with fallacious errors, who finally, trampling upon the liberty due to the
Church and the citizens themselves, strive to destroy and tear out completely
this word from human hearts by means of lies, ill-treatment and persecution.
Yet, as you well know, Venerable Brothers, this crafty art is not new; it was
already known at the very beginning of the Christian era; Our Divine Redeemer
Himself forewarned His disciples with these words: "Do not forget what I
said to you: No servant can be greater than his master. They will persecute you
just as they have persecuted me."[45] But yet that same Redeemer
consolingly added: "Blessed are those who suffer persecution in the cause
of right; the kingdom of heaven is theirs."[46] And again: "Blessed
are you when men revile you, and persecute you, and speak all manner of evil
against you falsely because of me. Be glad and light-hearted, for a rich reward
awaits vou in heaven."[47]
39. We are not surprised
therefore if, today also, the Christian name is hated in some places, if in
many regions the Church in the discharge of her divinely given mission is
obstructed by any and every means, if not a few Catholics are deceived by false
doctrines and forced into the grave danger of losing their eternal salvation.
May all of us be encouraged and strengthened by the promise of Our Divine
Redeemer. "Behold I am with you all the days that are coming until the
consummation of the world,"[48] and may we obtain strength from on high
through the intercession of St. Boniface who in order to spread the kingdom of
Jesus Christ among hostile people did not flee from long labors, rough journeys
and even death itself, which he courageously and confidently went to meet in
the shedding of his blood.
40. Through his
intercession may he obtain from God undaunted fortitude especially those who
today are in the midst of grave perils because of the hostile machinations of
God's enemies; and may he call back everyone to that unity of the Church which
was his constant rule of life and action and his most earnest desire, urging
him on during the whole course of his life to strenuous and unceasing labors.
41. This is the object of
Our most earnest prayer to God while to all of you, Venerable Brothers, and to
each of the flocks entrusted to your care, with Our whole heart We impart the
Apostolic Blessing, that it may be a pledge of heavenly gifts and a token of
Our paternal affection.
Given at Rome, at St.
Peter's the fifth day of June, on the Feast of St. Boniface, Bishop and Martyr,
in the year 1954, the sixteenth of Our Pontificate.
PIUS XII
1. Vita S.
Bonifatii, auctore Willibaldo, ed. Levison (Hannoveras et Lipsiae, 1905), p.
21.
2. Ibidem, e.l.
3. Vita S.
Bonifatii auctore Otloho, ed. Levison, lib. I, p. 127
4. S. Bonifani
Epistolae, ed. Tangl (Derolini 1916), epist. 28, p.49.
5. Cf. Ibidem, Epist. 51,
57, 58, 60, 68, 77, 80, 86, 87, 89.
6. Ibidem, Epist. 108,
pp. 233-234.
7. Ibidem, Epist. 73, p.
150.
8. Vita S.
Bonifatii auctore Otloho, ed. Levison, lib. I, p. 157.
9. Ibidem, ed. Levison,
lib. I, p. 158.
10. S. Bonifani
Epist., ed. Tangl, epist. 86, pp. 193-194.
11. Cf. Ibidem, Epist.
41, p. 66.
12. Cf. Ibidem, Epist.
61, pp. 125-126.
13. Vita. S.
Bonifanii, auct. Willibaldo, ed. Levison, p. 40.
14. Cf.
Sirmond, Concilia antiqua Galliae (Parisiis 1629), t. I, p. 511 et
sq,
15. Cf. S. Bonifatii
Epist., ed. Tangl, epist. 28, pp. 49-52.
16. Cf. Ibidem, Epist.
57, pp. 104-105; et epist. 59, p. 109.
17. Cf. Ibidem, Epist.
78, p. 163.
18. Vita S.
Bonifatii, auct. Willibaldo, ed. Levison, p. 46.
19. Ibidem, e. l.
20. Ibidem, p. 47.
21. Ibidem, pp. 49-50.
22. Cf. Ibidem, p. 50;
et Vita S. Bonifatii, auct. Otloho, ed. Levison, lib. II, p. 210.
23. Vita S.
Bonifatii, auct. Radbodo, ed. Levison, p. 73.
24. Vita S.
Bonifatii, auct. Willibaldo, ed. Levison, p. 54.
25. S. Bonifatii
Epist., ed. Tangl, epist. 111, p. 240.
26.
Cf. Epistolae Lupi Servati, ed. Levillain, t. I (Parisiis 1927),
epist. 5, p. 42.
27. II Cor. V, 14.
28. Rom. VIII, 35, 38,
39.
29. Phil. IV, 13.
30. Ps. XVIII, 5; Rom. X,
18.
31. Cf. S. Bonifatii
Epist., ed. Tangl, epist. 86, pp. 189-191.
32. Ibidem, epist. 67,
pp. 139-140.
33. Ibidem, epist. 12,
pp. 17-18.
34. Cf. Ibidem, epist.
16, pp. 28-29.
35. Cf. Ibidem, p. 29.
36. Cf. Vita S
Bonifatii, auct. Willibaldo, ed. Levison, p. 25; ibidem, pp. 27-28; S. Bonifatii
Epist. ed. Tangl, epist. 67, pp. 139-140; epist 59, pp. 110-112; epist.
86, pp. 191-194; epist. 108, pp. 233-234.
37. Ibidem, Epist. 50, p.
81.
38. Ibidem, Epist. 108,
pp. 233-234.
39. Epist. enc. In
hac tanta, AAS 11 (1919) 216-17.
40. Cf. Matt. XVI, 18,
19.
41. Cf. John XVII, 11.
42. Cf. John XXI, 15, 16,
17.
43. Cf. I Peter I, 25.
44. Cf. John XIV, 6.
45. John XV, 20.
46. Matt. V, 10.
47. Ibidem, 11, 12.
48. Matt. XXVIII, 20.
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
JUNE 5.—ST. BONIFACE, BISHOP, MARTYR.
ST. BONIFACE was born at
Crediton, in Devonshire. England, in the year 680. Some missionaries staying at
his father's house spoke to him of heavenly things, and inspired him with a
wish to devote himself, as they did, to God. He entered the monastery of
Exminster, and was there trained for his apostolic work. His first attempt to
convert the pagans in Holland having failed, he went to Rome to obtain the
Pope's blessing on his mission, and returned with authority to preach to the
German tribes. It was a slow and dangerous task; his own life was in constant
peril, while his flock was often reduced to abject poverty by the wandering
robber bands. Yet his courage never flagged. He began with Bavaria and
Thuringia, next visited Friesland, then passed on to Hesse and Saxony,
everywhere destroying the idol temples and raising churches on their site. He
endeavored, as far as possible, to make every object of idolatry contribute in
some way to the glory of God; on one occasion, having cut down an immense oak
which was consecrated to Jupiter, he used the tree in building a church, which
he dedicated to the Prince of the Apostles. He was now recalled to Rome,
consecrated Bishop by the Pope, and returned to extend and organize the rising
German Church. With diligent care he reformed abuses among the existing clergy,
and established religious houses throughout the land. At length, feeling his
infirmities increase, and fearful of losing his martyr's crown, Boniface
appointed a successor to his monastery, and set out to convert a fresh pagan
tribe. While St. Boniface was waiting to administer Confirmation to some
newly-baptized Christians, a troop of pagans arrived armed with swords and
spears. His attendants would have opposed them, but the Saint said to his
followers: "My children, cease your resistance; the long-expected day is
come at last. Scripture forbids us to resist evil. Let us put our hope in God:
He will save our souls." Scarcely had he ceased speaking, when the
barbarians fell upon him and slew him with all his attendants, to the number of
fifty-two.
REFLECTION.—St. Boniface
teaches us how the love of Christ changes all things. It was for Christ's sake
that he toiled for souls, preferring poverty to riches, labor to rest,
suffering to pleasure, death to life, that by dying he might live with Christ.
INTERCESSORY PRAYER: Ask
Saint Boniface to intercede for your needs today. Saint Boniface pray for us!
SOURCE : http://jesus-passion.com/saint_boniface.htm
Maître-autel-retable "St-Maurice" (XIXe), volet de gauche: Saint Boniface sacre Pépin le Bref et évangélise les Saxons.
Boniface of Crediton BM
and Companions, OSB MM (RM)
Born in Crediton, Devonshire, England, 680; died at Dokkum, Friesland, in 755.
Let us stand fast in what is right and prepare our souls for trial. . . . Let
us be neither dogs that do not bark nor silent onlookers nor paid servants who
run away before the wolf.
--Saint Boniface
Boniface, baptized Winfrid or Wynfrith, determined at the age of five that he
wanted to be a monk after listening to visitors from the monastery. He began
his education when he was seven at the monastery school near Exeter and, at 14,
graduated to the abbey at Benedictine Nursling (Hants) in Winchester. There he
studied under Winbert, became a monk, and eventually became director of and
popular teacher at the school. He wrote the first Latin grammar produced in
England.
Wilfrid was ordained at age 30 and successfully taught and preached, but he
wished to join Saint Willibrord as a missionary in Friesland. Having wrung a
reluctant consent from his abbot, Winbert, he set out with two companions. His
first missionary trip in the spring of 716 failed due to the ascendancy of the
pagans and political conditions, so he returned to England that autumn. The
monks at Nursling tried to make him stay by electing him abbot on the death of
Winbert, but he refused because he knew that God was calling him to the mission
field. In 718, he went to Pope Saint Gregory II in Rome, who commissioned
Wilfrid to preach to the pagans in Germany and changed Wilfrid's name to
Boniface.
Full of hope Boniface set out from Rome, crossed the lower Alps, and travelled
through Bavaria to Hesse. He preached successfully in Hesse. Shortly after his
arrival he was informed of the death of the pagan ruler Radbod. Hoping that he
would have greater success if their leader were converted, Boniface returned to
Friesland and worked with Willibrord. The ancient evangelist wanted to name
Boniface his coadjutor and successor, but Boniface declined because his
commission from the Vatican had been a general one, not confined to a
particular diocese. Fearing that he might be persuaded to consent, Boniface
returned to Hesse.
In 722, he was recalled to Rome and consecrated regionary bishop for Germany.
Gregory gave him a special letter to deliver to the powerful Charles Martel.
The delivery of this letter en route back to Germany won for him the valuable
concession of a sealed pledge of protection from Martel.
Upon his arrival again in Hesse, Boniface decided to strike at the root of
pagan superstition. He publicly announced in advance that he would at a
particular time destroy their gods. The awestruck crowd at Geismar watched as
he successfully cut down the sacred Oak of Thor, an object of pagan worship
that stood on the summit of Mount Gudenberg near Fritzlar, without being struck
down by their angry gods. The pagans, who had expected immediate judgment
against such sacrilege, acknowledged that their gods were powerless to protect
their own sanctuaries.
Having succeeded in Hesse, Boniface moved on to Thuringia, where he found a few
Christians, including a few Celtic and Frankish priests, but they tended to be
more of a hindrance than a help. Boniface established a monastery at Ohrdruf
(near Gotha) to serve as a missionary center for Thuringia, and asked English
monks and nuns to join him as missionaries to Germany. He found the people
ready to listen, but they needed teachers to speak. For several years in succession,
parties of monks and nuns crossed the sea to place themselves at the disposal
of Boniface. The two existing monasteries were enlarged and new ones founded to
accommodate all the missionaries. Among their numbers were Saint Lull, who
succeeded Boniface in the see of Mainz; Saint Eoban, who shared Boniface's
martyrdom; Saint Burchard, the first bishop of Würzburg; Saint Wigbert, abbot
of Fritzlar; Saint Thecla, first abbess of Ochsenfürt Abbey; Saint Walburga,
sister of Saints Willibald and Winebald; and Boniface's beautiful and erudite
young cousin, Saint Lioba, who supervised all the convents founded from the
monastery of Bischoffsheim.
In 731, having established several monasteries and dioceses, Boniface was sent
the pallium by Pope Saint Gregory III and constituted metropolitan of Germany
beyond the Rhine. He was authorized to create new sees and went to Bavaria to
organize a church hierarchy and establish new sees. He became a mentor and
support to the Carolingians, and he reformed the Frankish Church, which Charles
Martel had plundered.
Boniface made a third journey to Rome to report on the progress being made. At
that time he was appointed papal legate and recruited Saint Willibald at Monte
Cassino. Returning to Bavaria as papal legate, Boniface organized its
hierarchy, weeded out unworthy priests, and corrected abuses. Then he continued
on with his missionary work, founding other sees at Erfurt for Thuringia,
Buraburg for Hesse, and Würzburg for Franconia. Later he established a seat in
Nordgau at Eichstätt.
The year 741 was a fruitful one. Boniface founded the abbey of Fulda with his
young disciple, Saint Sturmi, and Charles Martel died, leaving the way open for
Boniface to reach the ears of Pepin and Carloman, Martel's successors. Carloman
was earnestly devout and venerated Boniface, so it was easy to convince him to
call a synod to deal with abuses. The first was followed by a second in 743.
Pepin summoned a synod for Gaul, which was succeeded in 745 by a general
council for the two provinces. Boniface presided over all of them and succeeded
in carrying out all the reforms he felt were needed. Fresh vigor was infused
into the Church of Gaul. After the fifth Frankish council in 747, Boniface
fixed his metropolitan see at Mainz and Pope Saint Zachary created him primate
of Germany as well as apostolic legate for Germany and Gaul. Soon after this
Carloman retired into a monastery and Pepin united Gaul under one rule;
however, he continued to give Boniface the supported he needed. As papal
legate Boniface crowned Pepin at Soissons.
When he was over 70, Boniface resigned his see to Saint Lull in 754, in order
to spend his last years reconverting the Frieslanders who had lapsed into
paganism after the death of Saint Willibrord. With a small company, he
successfully converted large numbers in the previously unevangelized area of
northeast Friesland. On Whitsun Eve Boniface and Eoban were preparing for the
confirmation of some of Boniface's converts at Dokkum, in the northern
Netherlands. Boniface had been quietly reading in his tent while awaiting the
arrival of his new converts, when the hostile band descended on the camp. He
would not allow his companions to defend him. As he was exhorting them to trust
in God and to welcome the prospect of dying for the faith, they were
attacked--Boniface was one of the first to fall. The body of Boniface was taken
to Fulda, where it still rests. His bloodstained book was exhibited for
centuries as a relic.
Boniface's impact on English history was enormous, extending beyond the simple
conversion of people to Christianity. He helped to arrange alliances between
popes and emperors, and the educational and literary influence from his
monasteries was significant. For a another perspective on Saint Boniface's
importance in Western history, read Pope Pius XII's Ecclesiae Fastos
(Encyclical on Saint Boniface promulgated on June 5, 1954. His body rests at
Fulda. Boniface is called "the Apostle of Germany" (Walsh, White).
Boniface's emblem is a book, pierced with a sword or ax. He may be shown (1)
felling an oak tree in the presence of pagan priests; (2) with a miter and
staff (White); (3) as an angel brings him a fish, an axe lies behind him in the
root of an oak; (4) holding a missioner's cross and a book pierced with a sword;
(5) with water springing from the ground where he strikes his cross, sword on a
book, and a baptism taking place in the background; (6) in a ship with a book
and cross; (7) beaten to death with a club; or (8) with a raven, fox, and arrow
(Roeder).
Boniface is considered the apostle of Germany (Bavaria, Franconia, Hesse,
Thuringia) and the Netherlands (Freisland), Amanburch, Fritzlar, and Fulda. He
is venerated at Exeter, Nutshulling (Winchester), and Ventnor. He is the patron
of brewers and tailors (Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0605.shtml
Boniface,
Archbishop of Mentz,
Apostle of Germany and Martyr
From his life, carefully
written by St. Willibald his disciple, and first bishop of Achstat; and again
in two books, by Othlo, a monk of the twelfth age; also from his epistles. See
Mabillon, t. 3. Annal. p. 447. Fleury, t. 9. Ceillier, t. 18, p. 74. Schannat,
Historia Fuldensis, anno 1729, and Serarius, Rerum Mogunticarum cum Annotat. et
Supplemento a Georgio Christiano Joannis, Francofurti ad Mænum, 1722, l. 3, a
p. 251, ad 370.
A.D. 755.
ST. BONIFACE was born at Crediton or Kirton in Devonshire about the year
680, and at his baptism named Winfrid. When he was but five years old, his
chief delight was to hear holy men converse about God and heavenly things. The
edifying deportment and holy instructions of certain pious monks, who, being
employed in preaching in that country, happened to come to his father’s house,
gave him a strong desire to devote himself to God in a religious state; and
though he was then only a child, the deep impressions which their words left
upon his heart were never after effaced. His father exerted his whole authority
to divert him from his inclination to a monastic life; till being visited by a
dangerous sickness, he acknowledged in it the hand of God, chastising him for
opposing his son’s vocation, which he from that time gave him free leave to
pursue. Winfrid was educated from thirteen years of age in the monastery of
Escancester or Exeter, under the holy abbot Wolphard. With the study of grammar
he joined assiduous devout meditation, and the most rigorous observance of
monastic discipline, even before he had professed that state; which he embraced
before he left the aforesaid monastery. After he had spent there some years,
the reputation of the schools and discipline of the monastery of Nutcell, 1 in
the diocess of Winchester, under the learned abbot Winbert, drew him to that
house. He made an extraordinary progress in poesy, rhetoric, history, and in
the knowledge of the scriptures; and was afterwards appointed by his abbot to
teach the same sciences: of which duty he acquitted himself with great fruit to
others, at the same time improving himself in the sciences with that redoubled
advantage which maturity of years and judgment, and a diligent review of a
well-digested course of former studies give to masters of an elevated genius.
At thirty years of age he was promoted to the order of priesthood; and from
that time was chiefly employed in preaching the word of God to the people, and
in the care of souls. Such was his reputation that he was intrusted by his
superiors with an important commission to Brithwald, archbishop of Canterbury;
by which means that prelate and the religious king Ina became acquainted with
his extraordinary merit: and the bishops of the province from that time invited
him to their synods, that they might be assisted by his learning and advice in
their deliberations.
The servant of God, burning with zeal for the divine honour and the salvation
of souls, never ceased to bewail, night and day, the misfortune of those
nations which lay benighted in the shades of idolatry. In these holy dispositions,
after having long implored the light and blessing of heaven, he, with the leave
of his abbot, passed over into Friseland to preach the gospel to the infidels
in 716. But for the trial of his virtue, a war breaking out between Charles
Martel, mayor of the French palace, and Radbod, king of Friseland, threw
insuperable difficulties in his way. However, he advanced as far as Utrecht,
then the capital city of that country, and addressed himself to king Radbod,
but without success: and he was obliged to return to his monastery in England.
Winbert dying soon after, Winfrid was unanimously chosen abbot. He did all that
in his power lay to decline this promotion, alleging that he was called to the
conversion of infidels. Though he was not able then to prevail, he shortly
after urged the same motive with such success, as to engage Daniel, the learned
and pious bishop of Winchester, to procure that his demission should be
accepted, and another nominated abbot in his place.
After having staid two years in England, he set out for Rome in 719, and
presented himself to Pope Gregory II. begging his apostolic blessing, and
authority that he might preach the faith to infidels. The pope, fixing his eyes
upon him, asked him if he brought with him commendatory letters from his
diocesan. Hereupon Winfrid delivered into his hands letters from the aforesaid
bishop Daniel, by which he was strongly recommended to his holiness. Gregory
having read them, and conversed some time with the saint, began to treat him
with extraordinary marks of kindness and esteem, and gave him an ample
commission to preach the faith to all the infidel nations of Germany. He
bestowed on him many holy relics, and dismissed him with his blessing, and
letters of recommendation to all Christian princes in his way. The holy
missionary lost no time, but taking the road of Germany, crossed the Lower
Alps, and travelling through Bavaria into Thuringia, there began his
apostolical functions. He not only baptized great numbers of infidels, but also
brought the Christians he found already established in Bavaria, and in the
provinces adjoining to France, (especially the priests and bishops,) to reform
many irregularities, and to live in a manner agreeable to the precepts of the
gospel, and to the holy canons of the Church; for the commerce of the heathens
had almost extinguished in them the sense of the pure maxims of their faith.
Winfrid hearing soon after, that by the death of Radbod, Charles Martel was
become master of Friseland, and that a door was there opened for the preaching
of the gospel, he hastened thither, and during three years joined his labours
with St. Willebrord to the great increase of the faith; till, understanding
that St. Willebrord intended to make him his successor in the episcopal charge,
he was alarmed, and left that mission. For his excuse he alleged that the pope
had enjoined him a commission to preach the gospel to the heathens in Germany.
From Friseland he went into Hesse and part of Saxony; and wherever he came,
baptized many thousands of idolaters, destroyed temples, and built churches. He
acquainted Pope Gregory with this wonderful success, by a letter which he sent
by one of his fellow-labourers, and, at the same time, consulted his holiness
upon several difficulties that occurred in his ministry. The pope gave glory to
God, and congratulated him by a letter, in which he commanded him to repair to
Rome. Winfrid immediately obeyed the order, and arrived there in 723. Gregory
required of him a confession of his faith, as is usual with regard to bishops
elect before their consecration. He likewise put to him several questions
concerning his missions and converted countries, and after a few days ordained
him bishop. Willibald says, that on this occasion the pope changed his rugged
northern name of Winfrid into that of Boniface: but he could only confirm that
change; for we find by the saint’s letters, that he then bore the name of
Boniface: joining with it that of Winfrid. The saint took an oath to maintain
the purity of faith, and the unity of the Church; a copy of which, written with
his own hand, he laid upon the tomb of St. Peter. Pope Gregory gave him a book
of select canons of the Church, to serve him for a rule in his conduct, and by
letters, recommended him to Charles Martel, and to all bishops and princes
wherever he should have occasion to travel.
The saint returning to his mission in Hesse, continued his spiritual conquests,
and cut down a tall oak consecrated to Jupiter, the timber of which he employed
in building a chapel in honour of the prince of the apostles. He founded many
churches, and a monastery at Orfordt. The harvest growing daily upon his hands,
he procured a new supply of labourers from England, whom he stationed in Hesse
and Thuringia. In 732, Gregory III. succeeding in the pontificate, St. Boniface
sent messengers to Rome, to consult him upon several difficulties. Gregory
showed these deputies great respect, and sent by them a pall for St. Boniface,
to be used by him only when he celebrated the divine mysteries, or consecrated
bishops. He at the time constituted him archbishop and primate of all Germany,
with power to erect new bishoprics where he should see it expedient. The saint
went himself to Rome for the third time in 738 to visit the tombs of the
apostles, and to confer with his holiness about the churches he had founded.
The pope received him as a living saint, and appointed him legate of the
apostolic see in Germany. Boniface on his return to that country was called
into Bavaria by the Duke Odilo, to reform several abuses. Finding only one
bishopric in that country, namely, Passaw, he established three others,
Saltzburg, 2 Freisinghein, and Ratisbon, which division the pope confirmed in
739. The holy primate soon after established three new bishoprics, at Erford
for Thuringia, at Baraburg for Hesse, since translated to Paderborn, and at
Wurtzbourg for Franconia: he added a fourth at Achstat in the palatinate of
Bavaria.
Gregory III. dying in November 741, his successor Zachary, upon application
made to him by St. Boniface, again confirmed all he had done in settling the
church of Germany. At that time happened a memorable revolution in France, in
which that crown was transferred into a new family, fruitful in great princes
and valiant heroes. Charles Martel, mayor of the palace, having governed France
twenty-six years with great valour and prudence, having conquered Burgundy and
Aquitain, humbled the Saxons, and often defeated the Saracens who made
formidable invasions from their late settlements in Spain, died in 741, being
fifty or fifty-five years old. Since the dignity of mayor of the palace was
become hereditary, the title of duke and prince of France had been added to it.
By the death of Charles, his eldest son Carloman became mayor and prince of
Austrasia, or Lorrain, and that part of Germany which was then subject to
France. He subdued Odilo and Thierry, the former duke of Bavaria, and the
latter of Saxony, and made them tributary; but it was his chief aim to consult
by peace the happiness of his people, to protect religion, and to cultivate the
useful arts. He bent his whole authority to second the zeal of our saint in all
his undertakings. Two impostors were stirred up by the devil to disturb the
infant church of Germany. The one, Adalbert, a Frenchman, pretended to know the
secrets of hearts, gave his own hair and the parings of his nails as relics,
and wrote his own life, filled with absurd pretended miracles, enthusiasm, and
pride. The other, called Clement, a Scotsman, rejecting the canons or the ecclesiastical
laws, taught that Christ in his descent into hell delivered all the souls of
the damned: he also held heterodox opinions concerning predestination. St.
Boniface, in a council in Germany, condemned them both in 742; Carloman caused
them to be confined in close prison, and the sentence of our saint and his
council was afterward confirmed by the pope in a synod at Rome in 745. 3 St.
Boniface held another council in 743 at Leptines, now Lessines, a palace of the
kings of Austrasia, near Ath, in the diocess of Cambray. Prince Carloman
finding him a man full of the science of the saints, and of the spirit of God,
listened to his advice in all things relating to the salvation of his soul. By
the saint’s pious discourses, his heart was daily more and more inflamed with
divine love, till despising the world in the height of its glory, he
recommended his estates and his son Drogo to Pepin the Short, his younger
brother, and disengaged himself from all the ties of the world. He then went to
Rome with a splendid retinue, and having visited the tombs of the apostles and
other holy places of that city, and dismissed his attendants, he received from
the hands of Pope Zachary the monastic habit, and retiring to mount Soracte,
built there a monastery called St. Sylvester’s. The neighbourhood of Rome drew
thither so many visitants, especially among the French lords who lived in that
city, that to avoid this distraction, by the advice of the pope, he withdrew to
mount Cassino, where he lived several years with great fervour and humility, as
the author of the Chronicle of Mount Cassino, Eginhard in his Annals, and other
historians of that age testify. He chose and discharged with great cheerfulness
the meanest offices, often served in the kitchen, kept the sheep of the monastery,
and worked like a day-labourer in the garden. In this he had before his eyes
the example of many English-Saxon kings who had done the same. Ceolwulph, king
of the Northumbers, to whom Bede dedicated his History, was the eighth among
them who had then exchanged his regal crown for the cowl of a monk, taking the
habit at Lindisfarne in 737, as Hoveden, Simeon of Durham, and Matthew of
Westminster relate. In the same year Frisisgithe, queen of the West-Saxons,
going to Rome, there took the religious veil. Carloman was doubtless encouraged
by these heroic examples. Being sent into France for certain affairs of his
Order, he died holily at Vienne in 755. His brother, Pepin the Short, became
mayor of the palace for the whole kingdom, till, in 752, he was chosen king by
the unanimous consent of the whole nation, when the removal of Childeric III.
put an end to the Merovingian line of kings. 4 St. Boniface, as appears by his
letters and various consultations, was timorous in decisions, nor did he appear
as an actor in this delicate affair. Pope Zachary, as Eginhard, Otto, and
others relate, upon the application of the states of the realm, answered, that
it was better he should be king, in whom the whole supreme power and authority
were lodged, 5 and in this decision all parties peaceably acquiesced; judging
that the State could not have two kings at the same time. All writers conspire
in giving the highest commendations to the princely virtues of Pepin, whose
zeal for religion, and love of the Church and of holy men, could only be
rivalled by his consummate experience, wisdom, and valour, by which he laid the
foundation of that high pitch of power and glory to which his son carried the
French empire. The new king, desiring to be crowned by the most holy prelate in
his dominions, insisted upon the ceremony being performed by St. Boniface. This
was done at Soissons, where our saint presided in a synod of bishops, and all
the states of the French kingdom assisted at the coronation. St. Boniface in
his first council in Germany, is styled legate of St. Peter. From the councils
of Lessines and Soissons, he appears to have been legate of the apostolic see
in France no less than in Germany. In 746, he entreated Pope Zachary to send a
bishop legate into France, that he might be eased of that burthen. The pope
refused to grant this request; but allowed him by a singular privilege, to
choose whom he thought best qualified to be his successor in Germany after his
death. The saint had been some years archbishop of Germany before he fixed his
metropolitan see in any particular city. Cologne was at first judged the most
proper, it being then the metropolis; but Gervilio, the bishop of Mentz, having
been deposed in a council, that city was pitched upon in 745. Pope Zachary subjected
to this new metropolitan church the bishoprics of Tongres, Cologne, Worms,
Spire, Utrecht; also all those which St. Boniface had erected, and those which
before were subject to the see of Worms, namely, Strasburg, Ausburgh,
Constance, and Coire. Thus was Mentz made the metropolitan church of all
Germany; for Triers was then comprised in France. Shortly after Cologne, and in
process of time many other churches were raised to the dignity of
archbishoprics, though in honour of St. Boniface, Mentz has always retained the
primacy.
To assist him in planting the spirit of meekness and Christian piety in a
fierce and uncivilized nation, St. Boniface invited over from England many holy
men and religious women. Among these were St. Wigbert, St. Burchard, bishop of
Wurtzbourg, St. Willibald, bishop of Eichstad, and St. Lullus: and among the
holy virgins, were St. Lioba, our saint’s cousin, St. Thecla, St. Walburge,
Bertigita, and Contruda, to whom he committed the direction of several
nunneries which he erected in Thuringia, Bavaria, and other places. In 746 he
laid the foundation of the great abbey of Fuld or Fulden, which continued long
the most renowned seminary of piety and learning in all that part of the world.
The abbot is now a prince of the empire, lord of a very extensive territory,
and is styled primate of all the abbots in Germany, and chancellor to the
empress. St. Boniface had several years before founded a monastery at Fridislar
in honour of St. Peter; another at Hamenburgh in honour of St. Michael; and one
at Ordorfe in honour of the same archangel, in all which the monks gained their
livelihood by the labour of their hands. The pastoral care of so many churches
did not hinder this holy man from extending his zeal to remote countries,
especially to that which gave him birth. Ethelbald, king of Mercia, was a lover
of justice, and liberal to the poor; but sullied these virtues by abominable
lusts, abstaining from matrimony that he might wallow in filthy incontinency;
and his scandalous example was imitated by many of his courtiers. St. Boniface,
touched to the quick at the news of such scandals, in 745, wrote to this prince
a strong remonstrance and exhortation to penance, putting him in mind how base
it was for him to be the slave of lust to the injury of God, by whose benefit
he ruled so great a nation; and how heinous a crime it was to set such an
example to his subjects. 6 He tells him that chastity is so highly prized among
the Pagan inhabitants of old Saxony, that if a married woman was convicted of
adultery, or a virgin of fornication, she was strangled, and her body burnt;
and he who had dishonoured her was hanged over her grave; or she was scourged
on her back by women, and stabbed with knives, first in one village, then in
the next, and so round the country, till she expired under her torments. “If
Gentiles, who know not God,” says the saint, “have so great a zeal for
chastity, what ought to be your sentiments who are a Christian and a king!” He
puts him in mind of the unhappy end of his predecessor, Cœlred, and of Osred,
king of the Northumbrians, both addicted to this shameful vice, and both
snatched away by sudden death in the midst of their evil courses. From the gift
of Croiland, mentioned by Ingulphus, and from the laws of this king in favour
of the church, and of the abbey of Ripendune, Natalis Alexander, and some
others, think he became a sincere penitent. He was slain soon after, in 755, by
Beornred, a rebel, who usurped his throne. 7
St. Boniface wrote a circular letter to all the bishops, priests, deacons,
canons, monks, nuns, and all the people of England, conjuring them earnestly to
join in holy prayer, to beg of God, who desires that all may be saved, that he
would vouchsafe, in his infinite mercy, to shower down his blessing upon the
labours of all those who are employed in endeavouring to bring souls to his
saving knowledge and holy love. He often desired books to be sent him from
England, especially the works of Bede, whom he calls a lamp of the church. 8 He
entreated the abbess Edburge 9 to send him the epistles of St. Peter written in
letters of gold, to inspire carnal men with the greater respect, and to satisfy
his devotion to that apostle, whom he calls the patron of his mission. Writing
to the abbot Aldherius, 10 he begs that he would cause the sacrifice of the
mass to be offered for the souls of those missionaries who were lately
deceased. In several other epistles he mentions the mutual contract of charity
between the missionaries abroad and the priests and monks in England, that they
should reciprocally pray for their deceased brethren. In a letter to a nun, 11
he mentions how much he had to suffer in his mission from the Pagans, from
false Christians, and even from ecclesiastics of debauched morals. Yet the
ardour of his charity made him continually to thirst after greater sufferings,
and especially after the honour of laying down his life for the love of him who
died for us. In a letter to Cuthbert, archbishop of Canterbury, 12 treating of
the duties of pastors, he says, “Let us fight for the Lord in these days of
bitterness and affliction. If this be the will of God, let us die for the holy
laws of our fathers, that we may arrive with them at the eternal inheritance.
Let us not be dumb dogs, sleeping sentinels, hirelings that fly at the sight of
the wolf: but watchful and diligent pastors; preaching to the great and small,
to the rich and poor, to every age and condition, being instant in season and
out of season.” St. Boniface, in his homilies, most frequently inculcates the
obligation and sanctity of the baptismal vows.
This apostle of so many nations thought he had yet done nothing, so long as he
had not spilt his blood for Christ, and earnestly desired to attain to that
happiness. Making use of the privilege which Pope Zachary had granted him of
choosing his successor, he consecrated St. Lullus, an Englishman, formerly monk
of Malmesbury, archbishop of Mentz, in 754, leaving him to finish the churches
which he had begun in Thuringia, and that of Fuld, and conjuring him to apply
himself strenuously to the conversion of the remaining idolaters. He wrote a
letter to Fulrad, 13 abbot of St. Denys, begging him to make this choice of St.
Lullus agreeable to King Pepin, and as his infirmities admonished him that he
had not long to remain in this world, he conjured that prince to take into his
favour and protection his disciples, who were almost all strangers, either
priests dispersed in many places for the service of the church, or monks
assembled in his little monastery, where they were employed in instructing
children. He says that the priests lived on the frontiers of the Pagans, very
poor and destitute, and that they were able to get their bread, but not
clothing unless they were assisted. Pepin granted his request, and Pope Stephen
II. confirmed his nomination of Lullus, and his resignation of the see of
Mentz, in order that he might go and preach the gospel to those nations which
still remained unconverted.
The saint, looking upon himself as devoted to labour in the conversion of
infidels, and being at liberty to follow the call of heaven, would not allow
himself any repose, so long as he saw souls perishing in the shades of
darkness, and his extreme desire of martyrdom seemed to give him a foresight of
his approaching death. Having therefore settled his church and put all things
in the best order possible, he set out with certain zealous companions to
preach to the savage infidel inhabitants of the northern parts of East
Friesland. Having converted and baptized some thousands among them, he
appointed the eve of Whit-Sunday to administer to the neophytes the sacrament
of confirmation in the open fields in the plains of Dockum, near the banks of
the little rivulet Bordne. He pitched there a tent, and was waiting in prayer the
arrival of the new converts, when, behold, instead of friends, a band of
enraged infidels appeared on the plain all in arms, and coming up, rushed into
his tent. The servants that were with the holy martyr were for defending his
life by fighting; but he would not suffer it, declaring that the day he had
long waited for was come, which was to bring him to the eternal joys of the
Lord. He encouraged the rest to meet, with cheerfulness and constancy, a death
which was to them the gate of everlasting life. While he was thus employed, the
Pagans attacked them sword in hand, and put them all to death. St. Boniface
suffered in the seventy-fifth year of his age, on the 5th of June, in the year
of Christ 755. With him were martyred fifty-two companions, of whom the principal
persons were Eoban, bishop; Wintrung, Walter, and Adelhere, priests; Hamund,
Strichald, and Bosa, deacons; Waccar, Gunderhar, Williker, and Hadulph, monks;
the rest were laymen. The barbarians expected to have a great booty of gold and
silver in the baggage of the holy martyrs; but found nothing in their trunks
but relics and books, which they scattered about the fields, or hid in ditches
and marshes. Some of these things were afterwards found, and of them three
books are still preserved in the monastery of Fuld, or Fulden: namely, a book
of the gospels written in St. Boniface’s own hand; a copy of a Harmony, or
canons of the New Testament; and a third book, which is stained with the
martyr’s blood, and contains the letter of St. Leo to Theodorus, bishop of
Frejus, and the discourse of St. Ambrose on the Holy Ghost, with his treatise,
De bono Mortis; or, On the advantage of Death. The body of St. Boniface was
first carried to Utrecht, thence to Mentz, and lastly to Fuld, where it was
deposited by St. Lullus, as the saint himself had desired. 14 It is to this day
regarded as the greatest treasure of that monastery. The continuators of
Bollandus have given us, under the title of Analecta Bonifaciana, a long
history of an incredible number of miracles down to this present time, which
have been wrought by God at the relics, and through the intercession of St.
Boniface.
He who sincerely loves God, rejoices with this martyr to sacrifice to his
honour his life, and whatever he has received of his bounty. With his whole
strength he consecrates all his faculties eternally to the glorious and holy
functions of divine love. He prays and labours without intermission that God
alone may reign in his own soul, and ardently desires that all tongues may
never cease to sound forth his praises, and that all creatures may have but one
heart, always to be employed with the angels and blessed spirits, in doing his
will, in loving him, and in glorifying his adorable name. There is no danger to
which such a one would not with joy expose himself; nothing so difficult that
he would not undertake, that one soul might be converted to God. He would
rejoice to lay down his life a thousand times, were it possible, to hinder one
offence against the divine majesty. Baronius 15 pathetically exhorts the
Germans to consider what men their apostles were, and what were the maxims of
the gospel they received from them; for with these their holy pastors and
teachers, who will sit with the supreme Judge at the last day, they will be
confronted and judged by them.
Note 1. This monastery was afterwards destroyed by the Danes, and never
rebuilt.
Note 2. The conversion of the Bojarii or Bavarians, is recorded by the author
of the short history of that event, entitled Quomodo Boiarii facti sunt
Christiani, written in 858, published by Canisius, (t. 2, Lect. Antiqu.) by Du
Chesne, (t. 2, Franc. Script.) by Dubravius, bishop of Olmutz, (in Collect.
Scriptor. Hist. Boëmicæ, p. 15,) and by Hansiz (Germaniæ Sacræ, t. 2, p. 35.)
We have also a history of it in the lives of Rupert, St. Virgilius, and other
eminent bishops of Saltzburg, published by Canisius. (Ant. Lect. t. 3, part 2,
p. 282.) St. Rupert or Rodbert, pronounced Robert, was of the blood royal of
France, and the zealous and holy bishop of Worms, who, in 699, preached the
faith in Bavaria, and built at Juvavia or Juvava, now Saltsburg, a stately
cathedral, an abbey for monks, and a nunnery called Nonberg, in which he
appointed Edintruda first abbess, a holy virgin whom he sent for from his own
diocess, and whose name seems English. St. Robert, in the decline of his
health, appointed Vitalis bishop of Saltzburg, and returning to Worms, there
died soon after in 718, on Easter-day, the 27th of March. Many miracles
honoured his tomb. Aventinus places the mission of St. Rupert in 570: Mezgerus
in 580, conformably to the popular tradition of the church of Saltzburg. But
Mabillon, Valois, Hansiz, and Pickius produce strong proofs for deferring it to
696. Bernard Pez, in a letter prefixed to his edition of the Acts of St.
Trudpert the martyr, endeavoured to confirm the date of Mezgerus; and was
supported by Palignese, the historian of Saltzburg, and by Meichelbeck, Hist.
Frising, t. 2, diss. 1. Hansiz made a solid reply, Respons ad epistolam Pezii, p.
7, and is followed by the most judicious critics.
This see of Saltzburg had been long vacant, when St. Boniface ordained one John
bishop thereof in 739, St. Virgilius, an Irishman, coming through France,
brought from King Pepin recommendatory letters to Odilo, duke of Bavaria, and
was by his means made bishop of Saltzburg in 746, according to Pagi, or rather
in 766. He planted the faith in Carinthia, and appointed Modestus first bishop
of that country. St. Virgilius died in 784. Hansiz shows against Pagi, that
there were not two in Germany of this name, and that this Virgilius is the same
whose opinion about the Antipodes St. Boniface mistook as if he had taught
another sun and moon, and another race of men who descended not from Adam, and
were not redeemed by Christ; which would have been heresy. (Ger. Sac. t. 2, p.
84.) Thus we understand in what sense St. Boniface is said to have established
or restored the bishopric of Saltzburg. That city rose from the ruins of
Juvava, which was destroyed by Attila. In honour of St. Rupert, the
archiepiscopal see was afterwards transferred thither from Lorch, or Laureacum,
the ancient capital of Noricum.
Note 3. Conc. t. 6, pp. 14, 15, and St. Bonif. ep. 138.
Note 4. The Merovingian race, so called from King Meroveus, in whom the French
crown was first made hereditary, filled the throne three hundred and
thirty-five years, under twenty-two successive reigns of kings in Paris. The
Carlovingian line, so called from Charles Martel, possessed the crown during
fourteen reigns, and terminated in Lewis V. in 987, who died without issue. The
nobility passing by his uncle Charles duke of Lorrain, chose Hugh Capet, son of
Hugh the Great, the powerful count of Paris, who defeated Charles, and
imprisoned him for life. The Capetian race of French kings reigns to this day,
but was subdivided into two younger branches; the Valesian, which begun in
Philip VI. of Valois in 1328; and that of Bourbon, which was called to the
throne in Henry IV. in 1587, and was descended from Robert, fourth son of St.
Lewis, count of Clermont, who marrying Beatrix of Bourbon, his posterity took
that title.
Note 5. The kings of France of the first race, from Clovis II. son of Dagobert
I. in 643, to Childeric III. in 752, during ten reigns successively through a
whole century, had given themselves up to an inactive life, and were sunk in
indolence, never concerning themselves with the state, in which the supreme
authority was intrusted to the mayor of the palace: and this magistracy was
often the cause of wars, and became at length hereditary. Thus the kings were
merely titular. This form of government was a source of continual factions, and
other disorders, very prejudicial to the public weal. The crown, in all the
barbarous nations which came from the North, was originally elective, as
Robertson shows in his learned preliminary discourse to his History of
Scotland; but among the French and most others it soon became hereditary. The
constitution of the French government being become inconsistent with itself, on
this occasion it was judged necessary to restore the original form, and for
this purpose to transfer the crown upon him whom the laws of the state had
already vested with the whole regal power and authority. Childeric III.,
surnamed the Stupid, having been titular king nine years, was shaved a monk at
Sithiu or St. Bertin’s in 752, and died there in 755. On the answers of the two
Popes Zachary and Stephen III., see Eginhard, (in Vitâ Caroli, M.) Otto, bishop
of Frisingen, (in Chron.) Annales Loiseliani, Fuldenses et Bertiniani:
Lambertus Schafnaburgensis, Ado, &c. Also Natalis Alexander, (Sæc. 8, diss.
2, p. 485.) Spelman (in Glossar.) F. Daniel, t. 1. Mezeray; Dom Maur,
Chronologie Univ. &c. Afterwards Pepin professed himself penitent, and
begged absolution of Pope Stephen III., if in this transaction he had sinned by
secret ambition, or otherwise. See Mém. de l’Acad. t. 6, and Abrégé Chronol. de
l’Histoire de France, par M. Henault.
How difficult soever it may be to excuse Pepin from taking ambitious steps to
prepare the way for this revolution, as F. Longueval takes notice, (Hist. de
l’Eglise de France, t. 4, l. 12, p. 352,) the case is very different as to the
persons who only acquiesced in an unanimous resolution taken by those who were
best acquainted with right and law in a succession, which till then seemed only
hereditary under certain restrictions, as frequent examples in the French,
English, and other new kingdoms, of the same original, from the northern
transmigrations, show. Pope Zachary’s answer is said to have been, “Melius esse
illum vocari regem, apud quem summa potestas consisteret.” (Annales Bertiniani
ad an. 749. Eginhard, &c.) See Spelman in Glossar. The circumstances of the
dethroning of Childeric, and of Pepin’s election, are related so differently,
and the true history is so obscure, that it is easy for every writer to give it
his own gloss. Eckhard (Comment. de rebus Franciæ Orientalis et Episcopatus
Wirceburgensis, t. 2, Wirceburgi, 1729,) shows that St. Boniface had no share
in this revolution nor even was pleased with it. Otherwise, he would rather
have been sent on the embassy to Pope Zachary than Burchard, bishop of
Wurtzbourg, and Fulrad, abbot of St. Denys. Nor would the authors of St.
Boniface’s life have passed over such an occurrence under Pepin’s successors,
or the saint been silent in his writings. Mabillon and Pagi place this
revolution in 751; but Von Eckhard, more probably, in 752, in which the
chronicle of Fontanelle (apud Du Chesne, t. 3, p. 386,) mentions the retreat of
Theoderic, son of Childeric, who was sent at the same time to the abbey of
Fontanelle in Normandy. That the election of Pepin was unanimous, and a
transaction of the whole nation, and of all the powers that could be consulted
in it, is proved in note 43 on Serarius Rerum Mogunticar, by Georgius
Christianus Joannis. Francof. 1723, p. 332.
Note 6. Parce ergo animæ tuæ, fili charissime, parce multitudini populi, tuo
pereuntis exemplo, de quorum animabus redditurus es rationem. St. Bonifac. ep.
19, p. 76, et apud Gulielm. Malmesb. l. 1, de Gestis Angl. Regum.
Note 7. A collection of St. Boniface’s letters was published by Serrarius in
1605; but out of the hundred and fifty-two of which it consists, only
thirty-nine were written by the saint, the rest being letters addressed to him
by popes, princes, bishops, and others. By his epistles it appears, that in all
his designs and actions he had nothing in view but piety in the service of God.
Dom Martenne and Dom Durand have given us a great number of other curious
letters of St. Boniface, (Thesaur Anecdot. t. 9,) also nineteen homilies. In
the fourth, St. Boniface speaking of the necessity of confession, says: “If we
should conceal our sins, God will discover them publicly in spite of us. And it
is better to confess them to one man than to be publicly exposed, and covered
with confusion for them in the sight of all the inhabitants of heaven, earth,
and hell.” (Hom. 4, p. 195.) We have in D’Acheri’s Spicilegium, t. 9, a
collection of canons drawn up by St. Boniface for the direction of the clergy:
also his sermon On the Baptismal Renunciation, published in Thesaurus
Anecdotorum Novissimus, auctore D. Bern. Pez, Bened. abbate Mellicensi, Augustæ
Vindelicorum. An. 1729, t. 3, parte 2, col. 3. The style of this saint’s writings
is clear, grave, and simple. He everywhere in them breathes an apostolical
spirit, and his thoughts are just and solid. The saint’s letters are all
written in Latin, though, as Verstegan our most learned antiquarian takes
notice, the language of the English Saxons, and of most parts of Germany, was
then so nearly the same, that these missionaries seem not to have stood in need
of interpreters. St. Boniface held at least eight councils in Bavaria,
Thuringia, Austrasia, and Neustria; on which see Concilia Germaniæ edita a D.
Joan. Fred. Schannat et P. Jos. Hartzeim, S. J. t. 1, sæc. 8, Coloniæ. 1759.
Note 8. Ep. 9, p. p. 73.
Note 9. Ib. 28.
Note 10. Ib. 26.
Note 11. Ib. 16, p. 75.
Note 12. Ep. 105.
Note 13. Pope Stephen II. was at that time come into France in 753, to implore
the protection of King Pepin against Aistulphus, king of the Lombards, who
threatened Rome itself. Pepin received him at Pont-yon, a royal palace near
Langres, with the greatest marks of honour, met him three miles from his castle,
prostrated before him, and without suffering him to alight, attended him on
foot. The pope passed the winter in the monastery of St. Denys, where he fell
so dangerously sick, that he was given over by the physicians; but was
miraculously cured in the manner following: After prayers for his health,
whilst he was alone in the church belonging to that monastery, he was favoured
with a vision of SS. Peter, Paul, and Dionysius. This last told him he was
restored to his health, and that he should return prosperously to his see, and
bade him consecrate in that church an altar to God, in memory of the two
apostles whom he there saw present. “I arose,” says the pope, “and finding
myself perfectly restored to my health and strength, was for consecrating the altar
that moment. But they that attended me thought I raved, and would not suffer me
to do it, till I had related to them, and likewise to the king what had
happened.” This the pope attested in a letter still extant. (Conc. t. 6, p.
1648, et apud Hilduin. in Areopageticis. See Anastasius, p. 1628. Mabillon, t.
4. Act. Ord. S. Bened. p. 304. Nat. Alex. Sæc. viii. Art. 6.) He granted many
privileges to the abbey, and consecrated the altar, and left on it the pall
which he then wore, to perpetuate the memory of his miraculous recovery. It is
there shown to this day. This pope is highly commended for his piety and great
alms-deeds, and cannot be suspected of a forgery. He is by some called Stephen
III. because one of the same name was elected before him, but did not live to
receive episcopal consecration.
Note 14. The history of the dedication of the church of Fulda, and of the
translation of the relics of St. Boniface, with the life of St. Eigil, the
abbot who succeeded St. Sturmius in 818, and whose name occurs in the calendars
on the 17th of December, is extant, very well written by Candidus, an
eye-witness, and monk of that house.
Note 15. Baron. ad Ann. 723, n. 16, et ad Ann. 775, n. 30, t. 9.
Rev. Alban Butler (1711–73). Volume VI: June. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/6/051.html
St. Boniface
St. Boniface of Mainz is often called The Apostle of Germany. Named Winfrith by
his well-to-do English parents, Boniface was born probably near Exeter, Devon,
England. As a boy, he studied in Benedictine monastery schools and became a
monk himself in the process. For years he lived in relative peace, studying,
teaching, and praying. In his early 40s he left the seclusion of the monastery
to do missionary work on the Continent. Because his first efforts in Frisia
(now the Netherlands) were unsuccessful, Winfrith went to Rome in search of
direction. Pope Gregory II renamed him Boniface, “doer of good,” and delegated
him to spread the gospel message in Germany.
In 719 the missionary monk set out on what was to be a very fruitful venture.
He made converts by the thousands. Once in Saxony, Boniface encountered a tribe
worshiping a Norse deity in the form of a huge oak tree. Boniface walked up to
the tree, removed his shirt, took up an axe, and without a word he hacked down
the six foot wide wooden god. Boniface stood on the trunk, and asked, “How
stands your mighty god? My God is stronger than he.”
In 722 the Pope consecrated him bishop for all of Germany. For 30 years
Boniface worked to reform and organize the Church, linking the various local
communities firmly with Rome. He enlisted the help of English monks and nuns to
preach to the people, strengthen their Christian spirit, and assure their
allegiance to the pope. He founded the monastery of Fulda, now the yearly
meeting place of Germany’s Roman Catholic bishops. About 746 Boniface was
appointed archbishop of Mainz, where he settled for several years as head of
all the German churches.
Over the years he kept up an extensive correspondence, asking directives of the
popes, giving information about the many Christian communities, and relaying to
the people the popes’ wishes. In 752, as the pope’s emissary, he crowned Pepin
king of the Franks. In his 80s and still filled with his characteristic zeal,
Boniface went back to preach the gospel in Frisia. There, in 754 near the town
of Dokkum, Boniface and several dozen companions were waylaid by a group of
savage locals and put to death. His remains were later taken to Fulda, where he
was revered as a martyr to the Christian faith.
Boniface was a man of action, but he was also sensitive to the feelings of
those with whom he came in contact. His organizing genius and loyalty to Rome
influenced Germany’s Christianity for centuries.
SOURCE : http://www.ucatholic.com/saints/saint-boniface/
Die
neue St. Bonifatius-Kirche in Herne-Mitte,
Bonifatiusskulptur an der Eingangsseite
San Bonifacio Vescovo
e martire
672/73 - 5 giugno 754
Senza l'opera missionaria
di Bonifacio non sarebbe stata possibile l'organizzazione politica e sociale
europea di Carlo Magno. Bonifacio o Winfrid sembra appartenesse a una nobile
famiglia inglese del Devonshire, dove nacque nel 673 (o 680). Professò la regola
monastica nell'abbazia di Exeter e di Nurslig, prima di dare inizio
all'evangelizzazione delle popolazioni germaniche oltre il Reno. Dopo le prime
difficoltà in tre anni percorse gran parte del territorio germanico. Convocato
a Roma, ebbe dal papa l'ordinazione episcopale e il nuovo nome di Bonifacio.
Prima di organizzare la Chiesa sulla riva destra del Reno pensò alla
fondazione, tra le regioni di Hessen e Turingia, di un'abbazia, che divenisse
il centro propulsore della spiritualità e della cultura religiosa della
Germania. Nacque così la celebre abbazia di Fulda. Come sede arcivescovile
scelse la città di Magonza. Morì nel 754.
Etimologia: Bonifacio =
che ha buona fortuna, dal latino
Emblema: Ascia, Bastone
pastorale, Spada con infilzato il libro del vangelo
Martirologio Romano:
Memoria di san Bonifacio, vescovo e martire. Monaco di nome Vinfrido, giunto a
Roma dall’Inghilterra fu ordinato vescovo dal papa san Gregorio II e, preso il
nome di Bonifacio, fu mandato in Germania ad annunciare la fede di Cristo a
quelle genti, guadagnando moltitudini alla religione cristiana; resse la sede
di Magonza e da ultimo a Dokkum tra i Friosoni, nell’odierna Olanda, trafitto
con la spada dalla furia dei pagani, portò a compimento il martirio.
Senza l'opera missionaria di S. Bonifacio non sarebbe stata possibile l'organizzazione politica e sociale europea di Carlo Magno. Bonifacio o Winfrid sembra appartenesse a una nobile famiglia inglese del Devonshire, dove nacque nel 673 (o 680). Professò la regola monastica nell'abbazia di Exeter e di Nurslig, prima di dare inizio all'evangelizzazione delle popolazioni germaniche oltre il Reno. Il suo primo tentativo di raggiungere la Frisia andò a vuoto per l'ostilità tra il duca tedesco Radbod e Carlo Martello. Winfrid compì allora il pellegrinaggio a Roma per pregare sulle tombe dei martiri e avere la benedizione del papa. S. Gregorio II ne assecondò lo slancio missionario e Winfrid ripartì per la Germania. Sostò nella Turingia, quindi raggiunse la Frisia, appena assoggettata dai Franchi, e vi operò le prime conversioni. In tre anni percorse gran parte del territorio germanico.
Anche i Sassoni risposero con entusiasmo alla sua predicazione. Convocato a Roma, ebbe dal papa l'ordinazione episcopale e il nuovo nome di Bonifacio. Durante il viaggio di ritorno in Germania in un bosco di Hessen fece abbattere una gigantesca quercia alla quale le popolazioni pagane attribuivano magici poteri perché ritenuta sede di un dio. Quel gesto fu ritenuto una vera sfida alla divinità e i pagani accorsero per assistere alla vendetta del dio offeso. Bonifacio ne approfittò per recare loro il messaggio evangelico. Ai piedi della quercia abbattuta eresse la prima chiesa dedicata a S. Pietro.
Prima di organizzare la Chiesa sulla riva destra del Reno pensò alla fondazione, tra le regioni di Hessen e Turingia, di un'abbazia, che divenisse il centro propulsore della spiritualità e della cultura religiosa della Germania. Nacque così la celebre abbazia di Fulda, paragonabile per attività e prestigio alla benedettina Montecassino. Come sede arcivescovile scelse la città di Magonza, ma espresse il desiderio di essere sepolto a Fulda.
Già vecchio, eppur infaticabile, ripartì per la Frigia. Lo accompagnavano una
cinquantina di monaci. Il 5 giugno 754 aveva dato l'appuntamento presso Dokkum
a un gruppo di catecumeni. Era il giorno di Pentecoste; all'inizio della
celebrazione della Messa i missionari vennero assaliti da un gruppo di Frisoni
armati di spade. "Non temete - disse Bonifacio ai compagni - tutte le armi
di questo mondo non possono uccidere la nostra anima". Quando la spada di
un infedele si abbatté sul suo capo, cercò di ripararsi coprendosi con
l'Evangeliario. Ma il fendente sfregiò il libro e mozzò il capo del martire.
Fu il fondatore dell'abbazia di Fulda (Germania), dove è sepolto.
La Chiesa lo venera come santo dal 1828.
A San Bonifacio si fa risalire anche uno dei simboli natalizi, l'Albero di Natale, che fu da lui utilizzato per primo nel 724, quando ebbe l’idea di addobbare un abete appoggiando delle candele accese sui suoi rami. Le candele simboleggiavano la discesa dello Spirito Santo sulla terra con la venuta del “bambino Gesù”. San Bonifacio usò questa immagine per spiegare alle popolazioni pagane il senso del Natale.
Autore: Piero Bargellini
SOURCE : http://www.santiebeati.it/dettaglio/23300
.jpg)
Bonifatiusbeeld op sokkel (h=260 cm), 19e eeuw beeld van Bonifatius met kruis en zijn karakteristieke attribuut: zwaard dat door boek (Bijbel) steekt, 260cm hoog, 19e eeuw
%2C_19e_eeuw.jpg)
Bonifatiusbeeld op sokkel (h=260 cm), 19e eeuw beeld van Bonifatius met kruis en zijn karakteristieke attribuut: zwaard dat door boek (Bijbel) steekt, 260cm hoog, 19e eeuw
.jpg)
Bonifatiusbeeld
op sokkel (h=260 cm), 19e eeuw beeld van Bonifatius met kruis en zijn
karakteristieke attribuut: zwaard dat door boek (Bijbel) steekt, 260cm hoog,
19e eeuw
BENEDETTO XVI
UDIENZA GENERALE
San Bonifacio
Cari fratelli e sorelle,
oggi ci soffermiamo su un
grande missionario dell’VIII secolo, che ha diffuso il cristianesimo
nell’Europa centrale, proprio anche nella mia patria: san Bonifacio, passato
alla storia come l’«apostolo dei Germani». Possediamo non poche notizie sulla
sua vita grazie alla diligenza dei suoi biografi: nacque da una famiglia
anglosassone nel Wessex attorno al 675 e fu battezzato col nome di Winfrido.
Entrò molto giovane in monastero, attratto dall’ideale monastico. Possedendo
notevoli capacità intellettuali, sembrava avviato ad una tranquilla e brillante
carriera di studioso: divenne insegnante di grammatica latina, scrisse alcuni
trattati, compose anche varie poesie in latino. Ordinato sacerdote all’età di
circa trent’anni, si sentì chiamato all’apostolato tra i pagani del continente.
La Gran Bretagna, sua terra, evangelizzata appena cent’anni prima dai
Benedettini guidati da sant’Agostino, mostrava una fede così solida e una
carità così ardente da inviare missionari nell’Europa centrale per annunziarvi
il Vangelo. Nel 716 Winfrido con alcuni compagni si recò in Frisia (l’odierna
Olanda), ma si scontrò con l’opposizione del capo locale e il tentativo di
evangelizzazione fallì. Tornato in patria, non si perse d’animo, e due anni
dopo si recò a Roma per parlare col Papa Gregorio II ed averne direttive. Il
Papa, secondo il racconto di un biografo, lo accolse «col viso sorridente e lo
sguardo pieno di dolcezza», e nei giorni seguenti tenne con lui «colloqui
importanti» (Willibaldo, Vita S. Bonifatii, ed. Levison, pp. 13-14) e
infine, dopo avergli imposto il nuovo nome di Bonifacio, gli affidò con lettere
ufficiali la missione di predicare il Vangelo fra i popoli della Germania.
Confortato e sostenuto
dall’appoggio del Papa, Bonifacio si impegnò nella predicazione del Vangelo in
quelle regioni, lottando contro i culti pagani e rafforzando le basi della
moralità umana e cristiana. Con grande senso del dovere egli scriveva in una
delle sue lettere: «Stiamo saldi nella lotta nel giorno del Signore, poiché
sono giunti giorni di afflizione e miseria... Non siamo cani muti, né
osservatori taciturni, né mercenari che fuggono davanti ai lupi! Siamo invece
Pastori solerti che vegliano sul gregge di Cristo, che annunciano alle persone
importanti e a quelle comuni, ai ricchi e ai poveri la volontà di Dio... nei
tempi opportuni e non opportuni...» (Epistulae, 3,352.354: MGH). Con la sua
attività instancabile, con le sue doti organizzative, con il suo carattere
duttile e amabile nonostante la fermezza, Bonifacio ottenne grandi risultati.
Il Papa allora «dichiarò che voleva imporgli la dignità episcopale, perché così
potesse con maggiore determinazione correggere e riportare sulla via della
verità gli erranti, si sentisse sostenuto dalla maggiore autorità della dignità
apostolica e fosse tanto più accetto a tutti nell'ufficio della predicazione
quanto più appariva che per questo motivo era stato ordinato dall'apostolico
presule» (Otloho, Vita S. Bonifatii, ed. Levison, lib. I, p. 127).
Fu lo stesso Sommo
Pontefice a consacrare «Vescovo regionale» - cioè per tutta la Germania -
Bonifacio, il quale riprese poi le sue fatiche apostoliche nei territori a lui
affidati ed estese la sua azione anche alla Chiesa della Gallia: con grande
prudenza restaurò la disciplina ecclesiastica, indisse vari sinodi per
garantire l’autorità dei sacri canoni, rafforzò la necessaria comunione col
Romano Pontefice: un punto che gli stava particolarmente a cuore. Anche i
successori del Papa Gregorio II lo ebbero in altissima considerazione: Gregorio
III lo nominò arcivescovo di tutte le tribù germaniche, gli inviò il pallio e
gli diede facoltà di organizzare la gerarchia ecclesiastica in quelle regioni
(cf Epist. 28: S. Bonifatii Epistulae, ed. Tangl, Berolini 1916);
Papa Zaccaria ne confermò l’ufficio e ne lodò l’impegno (cfr Epist. 51,
57, 58, 60, 68, 77, 80, 86, 87, 89: op. cit.); Papa Stefano III, appena
eletto, ricevette da lui una lettera, con cui gli esprimeva il suo filiale
ossequio (cfr Epist. 108: op. cit.).
Il grande Vescovo, oltre
a questo lavoro di evangelizzazione e di organizzazione della Chiesa mediante
la fondazione di diocesi e la celebrazione di Sinodi, non mancò di favorire la
fondazione di vari monasteri, maschili e femminili, perché fossero come un faro
per l’irradiazione della fede e della cultura umana e cristiana nel territorio.
Dai cenobi benedettini della sua patria aveva chiamato monaci e monache che gli
prestarono un validissimo e prezioso aiuto nel compito di annunciare il Vangelo
e di diffondere le scienze umane e le arti tra le popolazioni. Egli infatti
giustamente riteneva che il lavoro per il Vangelo dovesse essere anche lavoro
per una vera cultura umana. Soprattutto il monastero di Fulda - fondato verso
il 743 - fu il cuore e il centro di irradiazione della spiritualità e della
cultura religiosa: ivi i monaci, nella preghiera, nel lavoro e nella penitenza,
si sforzavano di tendere alla santità, si formavano nello studio delle
discipline sacre e profane, si preparavano per l'annuncio del Vangelo, per
essere missionari. Per merito dunque di Bonifacio, dei suoi monaci e delle sue
monache - anche le donne hanno avuto una parte molto importante in quest’opera
di evangelizzazione - fiorì anche quella cultura umana che è inseparabile dalla
fede e ne rivela la bellezza. Lo stesso Bonifacio ci ha lasciato significative
opere intellettuali. Anzitutto il suo copioso epistolario, in cui lettere
pastorali si alternano a lettere ufficiali e ad altre di carattere privato, che
svelano fatti sociali e soprattutto il suo ricco temperamento umano e la sua
profonda fede. Compose anche un trattato di Ars grammatica, in cui
spiegava declinazioni, verbi, sintassi della lingua latina, ma che per lui
diventava anche uno strumento per diffondere la fede e la cultura. Gli si attribuiscono
pure una Ars metrica, cioè un'introduzione a come fare poesia, e varie
composizioni poetiche e infine una collezione di 15 sermoni.
Sebbene fosse già
avanzato negli anni, - era vicino agli 80 - si preparò ad una nuova missione
evangelizzatrice: con una cinquantina di monaci fece ritorno in Frisia dove
aveva iniziato la sua opera. Quasi presago della morte imminente, alludendo al
viaggio della vita, scriveva al discepolo e successore nella sede di Magonza,
il Vescovo Lullo: «Io desidero condurre a termine il proposito di questo
viaggio; non posso in alcun modo rinunziare al desiderio di partire. È vicino
il giorno della mia fine e si approssima il tempo della mia morte; deposta la
salma mortale, salirò all'eterno premio. Ma tu, figlio carissimo, richiama
senza posa il popolo dal ginepraio dell'errore, compi l'edificazione della già
iniziata basilica di Fulda e ivi deporrai il mio corpo invecchiato per lunghi
anni di vita» (Willibaldo, Vita S. Bonifatii, ed. cit., p. 46). Mentre
stava iniziando la celebrazione della Messa a Dokkum (nell’odierna Olanda
settentrionale), il 5 giugno del 754 fu assalito da una banda di pagani. Egli,
fattosi avanti con fronte serena, «vietò ai suoi di combattere dicendo:
“Cessate, figliuoli, dai combattimenti, abbandonate la guerra, poiché la
testimonianza della Scrittura ci ammonisce di non rendere male per male, ma
bene per male. Ecco il giorno da tempo desiderato, ecco che il tempo della
nostra fine è venuto; coraggio nel Signore!”» (Ibid. pp. 49-50). Furono le
ultime sue parole prima di cadere sotto i colpi degli aggressori. Le spoglie
del Vescovo martire furono poi portate nel monastero di Fulda, ove ricevettero
degna sepoltura. Già uno dei suoi primi biografi si esprime su di lui con
questo giudizio: «Il santo Vescovo Bonifacio può dirsi padre di tutti gli
abitanti della Germania, perché per primo li ha generati a Cristo con la parola
della sua santa predicazione, li ha confermati con l'esempio, e infine ha dato
per essi la vita, carità questa di cui non può darsi maggiore» (Otloho, Vita
S. Bonifatii, ed. cit., lib. I, p. 158).
A distanza di secoli,
quale messaggio possiamo noi oggi raccogliere dall’insegnamento e dalla
prodigiosa attività di questo grande missionario e martire? Una prima evidenza
si impone a chi accosta Bonifacio: la centralità della Parola di Dio,
vissuta e interpretata nella fede della Chiesa, Parola che egli visse, predicò
e testimoniò fino al dono supremo di sé nel martirio. Era talmente appassionato
della Parola di Dio da sentire l’urgenza e il dovere di portarla agli altri,
anche a proprio personale rischio. Su di essa poggiava quella fede alla cui
diffusione si era solennemente impegnato al momento della sua consacrazione
episcopale: «Io professo integralmente la purità della santa fede cattolica e
con l'aiuto di Dio voglio restare nell'unità di questa fede, nella quale senza
alcun dubbio sta tutta la salvezza dei cristiani». (Epist. 12, in S.
Bonifatii Epistolae, ed. cit., p. 29). La seconda evidenza, molto
importante, che emerge dalla vita di Bonifacio è la sua fedele comunione
con la Sede Apostolica, che era un punto fermo e centrale del suo lavoro di
missionario, egli sempre conservò tale comunione come regola della sua missione
e la lasciò quasi come suo testamento. In una lettera a Papa Zaccaria
affermava: «Io non cesso mai d'invitare e di sottoporre all'obbedienza della
Sede Apostolica coloro che vogliono restare nella fede cattolica e nell'unità
della Chiesa romana e tutti coloro che in questa mia missione Dio mi dà come
uditori e discepoli» (Epist. 50: in ibid. p. 81). Frutto di
questo impegno fu il saldo spirito di coesione intorno al Successore di Pietro
che Bonifacio trasmise alle Chiese del suo territorio di missione, congiungendo
con Roma l’Inghilterra, la Germania, la Francia e contribuendo così in misura
determinante a porre quelle radici cristiane dell’Europa che avrebbero prodotto
fecondi frutti nei secoli successivi. Per una terza caratteristica Bonifacio si
raccomanda alla nostra attenzione: egli promosse l’incontro tra la cultura
romano-cristiana e la cultura germanica. Sapeva infatti che umanizzare ed
evangelizzzare la cultura era parte integrante della sua missione di Vescovo.
Trasmettendo l’antico patrimonio di valori cristiani, egli innestò nelle
popolazioni germaniche un nuovo stile di vita più umano, grazie al quale
venivano meglio rispettati i diritti inalienabili della persona. Da autentico
figlio di san Benedetto, egli seppe unire preghiera e lavoro (manuale e
intellettuale), penna e aratro.
La testimonianza
coraggiosa di Bonifacio è un invito per tutti noi ad accogliere nella nostra
vita la parola di Dio come punto di riferimento essenziale, ad amare
appassionatamente la Chiesa, a sentirci corresponsabili del suo futuro, a
cercarne l’unità attorno al successore di Pietro. Allo stesso tempo, egli ci
ricorda che il cristianesimo, favorendo la diffusione della cultura, promuove
il progresso dell’uomo. Sta a noi, ora, essere all’altezza di un così
prestigioso patrimonio e farlo fruttificare a vantaggio delle generazioni che
verranno.
Mi impressiona sempre
questo suo zelo ardente per il Vangelo: a quarant'anni esce da una vita
monastica bella e fruttuosa, da una vita di monaco e di professore per
annunciare il Vangelo ai semplici, ai barbari; a ottant'anni, ancora una volta,
va in una zona dove prevede il suo martirio. Paragonando questa sua fede
ardente, questo zelo per il Vangelo alla nostra fede così spesso tiepida e burocratizzata,
vediamo cosa dobbiamo fare e come rinnovare la nostra fede, per dare in dono al
nostro tempo la perla preziosa del Vangelo.
Saluti:
Chers frères et soeurs,
Je suis heureux de vous accueillir, chers pèlerins francophones. Je salue en
particulier les nombreux jeunes présents ce matin, l’école militaire de
Saint-Cyr, ainsi que le groupe du Cameroun, où j’aurai la joie de me rendre
dans quelques jours. Vous aussi, à la suite de saint Boniface, aimez
passionnément l’Église du Christ et soyez toujours des artisans d’unité. Que
Dieu vous bénisse!
Dear Brothers and Sisters,
I offer a warm welcome to the members of the Parliamentary Assembly of the
Mediterranean. I also greet the many student groups present today. Upon all the
English-speaking pilgrims, especially the visitors from England, Denmark,
Vietnam and the United States, I cordially invoke God’s blessings of joy and
peace!
Liebe Brüder und Schwestern!
Ganz herzlich grüße ich die Pilger und Besucher deutscher Sprache. Das Vorbild
des heiligen Bonifatius will uns anregen, daß auch wir leidenschaftlich die
Kirche lieben und die Einheit mit dem Nachfolger Petri für die Verbreitung von
Gottes Reich auf Erden suchen. Der Herr schenke euch und euren Familien Freude
des Glaubens und seinen Frieden.
Queridos hermanos y hermanas:
Saludo a los peregrinos de lengua española, en particular a los miembros
del Rotary Club de Cuenca, acompañados por Monseñor José María
Yanguas, Obispo de esta diócesis; a los formadores y alumnos del “Seminario
Menor de la Asunción”, de Santiago de Compostela; y a los miembros de la
Cofradía del Santísimo Cristo de las Tres Caídas, de Sevilla. Que la
intercesión de San Bonifacio nos ayude a renovar nuestro compromiso en la tarea
evangelizadora de la Iglesia, siendo testigos valientes de la Palabra de Dios.
Muchas gracias.
Amados peregrinos de
língua portuguesa, a minha saudação afectuosa para todos os presentes,
nomeadamente para as Irmãs Carmelitas Mensageiras do Espírito Santo, com votos
duma boa viagem de regresso às vossas terras e comunidades, que vos esperam
transfigurados pela graça desta romagem penitencial aos túmulos dos Apóstolos.
Também eu vo-lo desejo, pedindo ao Espírito divino que guie a vossa mente e os
vossos passos pelas sendas dum encontro sempre novo e surpreendente com Jesus
Cristo. Ele é a suspirada Bênção de Deus Pai para vós e toda a humanidade.
Saluto in lingua croata:
Srdačno pozdravljam sve
hrvatske hodočasnike, a na poseban način članove zbora župe Krista Kralja iz
Čitluka. Iskoristite milosno vrijeme korizme da molitvom i djelima ljubavi
pripremite svoja srca za nadolazeće blagdane. Hvaljen Isus i Marija!
Traduzione italiana:
Saluto cordialmente i
pellegrini croati, in modo particolare i membri del coro della parrocchia di
Cristo Re di Čitluk. Approfittate del tempo favorevole della quaresima per
preparare i vostri cuori, con la preghiera e le opere di carità, per la Pasqua
ormai vicina. Siano lodati Gesù e Maria!
Saluto in lingua polacca:
Witam pielgrzymów
polskich. Wiem, że w Wielkim Poście, chętnie uczestniczycie w Polsce w
rekolekcjach, w nabożeństwach Drogi Krzyżowej i w Gorzkich Żalach. Niech
rozważanie męki Pańskiej będzie dla wszystkich źródłem pokoju i umocnienia.
Niech pomaga wam, a zwłaszcza chorym i cierpiącym, nieść z Chrystusem ciężar
codziennego krzyża. Wszystkim z serca błogosławię.
Traduzione italiana:
Saluto i pellegrini
polacchi. So che in Polonia, durante la Quaresima partecipate volentieri agli
esercizi spirituali, alle celebrazioni della Via Crucis ed alle altre funzioni
quaresimali. La meditazione della Passione del Signore sia per tutti fonte di
pace e di conforto: aiuti voi e chi soffre a portare insieme a Cristo il peso
della croce quotidiana. Benedico di cuore voi tutti.
Saluto in lingua
slovacca:
S láskou pozdravujem slovenských pútnikov z Ľubiše a Ruskova, Nemšovej a Topoľčian.
Bratia a sestry, Pôstna doba nás pozýva na obrátenie cez modlitbu, skutky milosrdenstva a počúvanie Božieho Slova.
Na také prežívanie Pôstu vám rád žehnám.
Pochválený buď Ježiš Kristus!
Traduzione italiana:
Saluto con affetto i
pellegrini slovacchi provenienti da Ľubiša e Ruskov, Nemšová e Topoľčany.
Fratelli e sorelle, la Quaresima ci invita alla conversione per mezzo della
preghiera, dell’esercizio delle opere di misericordia e dell’ascolto della
Parola di Dio.
Vi accompagno con la mia Benedizione.
Sia lodato Gesù Cristo!
* * *
Saluto i pellegrini di
lingua italiana, in particolare i partecipanti al pellegrinaggio promosso dalle
Suore di Santa Dorotea Frassinetti, e li incoraggio ad approfondire sempre più
la loro vita di fede, seguendo gli insegnamenti di questa apostola dei tempi
moderni. Saluto i fedeli della diocesi di Fabriano-Matelica, con il Vescovo
Mons. Giancarlo Vecerrica; dell’Arcidicoesi di Benevento, con l’Arcivescovo
Mons. Andrea Mugione; della diocesi di Alife-Caiazzo, con il Vescovo Mons.
Pietro Farina. Cari amici, questo nostro tempo, del quale si sottolineano
spesso le ombre che lo segnano, deve essere illuminato dal sole vivo della
speranza, da Cristo nostra speranza. Egli ha promesso di restare sempre con noi
e in molti modi manifesta la sua presenza. A voi il compito di annunciarne e
testimoniarne l’indefettibile amore che ci accompagna in ogni situazione. Non
stancatevi, pertanto di affidarvi a Cristo e di diffondere il suo Vangelo in
ogni ambiente.
Il mio più cordiale
saluto, infine, va ai giovani, agli ammalati ed agli sposi
novelli. Cari giovani, il cammino quaresimale che stiamo percorrendo sia
occasione di autentica conversione perché possiate giungere alla maturità della
fede in Cristo. Cari ammalati, partecipando con amore alla stessa
sofferenza del Figlio di Dio incarnato, possiate condividere fin d'ora la
gloria e la gioia della sua risurrezione. E voi, cari sposi novelli,
trovate nell'alleanza che, a prezzo del suo sangue, Cristo ha stretto con la
sua Chiesa, il sostegno del vostro patto coniugale e della vostra missione
familiare.
APPELLO
Ho appreso con profondo
dolore le notizie dell’assassinio di due giovani soldati britannici e di un
agente della polizia nell’Irlanda del Nord. Mentre assicuro la mia spirituale
vicinanza alle famiglie delle vittime e ai feriti, esprimo la più ferma
condanna per tali esecrabili atti di terrorismo, che, oltre a profanare la vita
umana, pongono in serio pericolo il processo politico in corso nell’Irlanda del
Nord e rischiano di spegnere le tante speranze da esso suscitate nella regione
e nel mondo intero. Prego il Signore affinché nessuno si lasci vincere
nuovamente dall’orrenda tentazione della violenza, ma ognuno moltiplichi gli
sforzi per continuare a costruire, attraverso la pazienza del dialogo, una
società pacifica, giusta e riconciliata.
© Copyright 2009 -
Libreria Editrice Vaticana
SOURCE : https://www.vatican.va/content/benedict-xvi/it/audiences/2009/documents/hf_ben-xvi_aud_20090311.html
Bergen
auf Rügen, Catholic church "St. Bonifatius", detail
Bergen
auf Rügen, Katholische Kirche "St. Bonifatius", Detail
Bergen
auf Rügen, katolika preĝejo "St. Bonifatius", detalo
Diletto Figlio Nostro e Venerabili Fratelli,
salute e Apostolica Benedizione.
In mezzo a così gran
numero di tribolazioni e di difficoltà che in questi durissimi tempi Ci
opprimono oltremodo da ogni parte — e, per usare le parole dell’Apostolo,
«oltre a quelle che provengono dall’esterno, il mio assillo quotidiano, cioè la
preoccupazione per tutte le Chiese» [1] — abbiamo seguito con la più viva
apprensione, diletto Figlio Nostro e Venerabili Fratelli, gli avvenimenti,
inaspettati e turbolentissimi, che si sono verificati presso le popolazioni a
voi vicine e che tengono ancora sospesi gli animi nell’attesa del futuro.
In verità, in questi
tempi cupi di generale sconvolgimento, dalle vostre regioni sembra rifulgere
come un raggio di luce portatore di speranza e di gioia il gioioso ricordo del
saluto portato per primo ai popoli della Germania, dodici secoli fa, da
Bonifacio, mandato dal Romano Pontefice quale araldo del Vangelo e legato della
Sede Apostolica. Pertanto, proprio per questo è motivo di reciproca
consolazione e di paterno compiacimento il presente incontro con voi.
Infatti, mentre
condividiamo di tutto cuore con voi questa speranza e questa Nostra gioia,
confermiamo il Nostro amore verso voi e la Nostra paterna benevolenza verso
tutta la vostra gente, contemporaneamente ricordiamo con tantissimo piacere
l’antica unione del popolo germanico con questa Sede Apostolica, da Noi
ardentemente desiderata. Essa segnò presso di voi l’inizio della fede, che poi
ebbe un rigoglioso sviluppo dopo che dalla Sede Apostolica fu assegnata ad un
uomo tanto grande la legazione romana, nobilitata poi dalle gloriose imprese
compiute e rafforzata infine dallo stesso sangue del martire.
Ed ora, concluso il
dodicesimo secolo dal felicissimo inizio della religione cattolica, scorgiamo
giustamente approntarsi da voi, per quanto lo possa permettere la situazione
attuale, festeggiamenti secolari, che celebreranno con grato ricordo e con
degne lodi questa nuova era di civiltà cristiana cominciata con la missione e
la predicazione di Bonifacio e proseguita dall’opera dei suoi allievi e
successori, e che fu l’inizio della salvezza e della prosperità della Germania.
Sappiamo, diletto Figlio
Nostro e Venerabili Fratelli, che voi non vi proponete soltanto il lieto
ricordo e la fausta celebrazione, ma anche un certo miglioramento del presente
e il desideratissimo ristabilimento per il futuro dell’unità e della pace
religiosa. Infatti, questi sommi beni, che derivano unicamente dalla fede
cristiana e dalla carità, trasmessi dal cielo da parte di Cristo, nostro Dio e
Signore, sono stati affidati alla sua Chiesa e al Romano Pontefice, suo Vicario
in terra, affinché fossero custoditi, propagandati e difesi. Da qui, la
necessaria unione con questa Sede Apostolica, di cui il vostro Bonifacio fu
perfetto banditore e campione; da qui inoltre il nascere di quella reciproca
intesa di amicizia e di buoni uffici tra la Sede Romana e la vostra gente,
dallo stesso Bonifacio così meravigliosamente unita a Cristo e al Vicario di
Cristo in terra.
Ricordando questa unione
e questo unanime consenso, facciamo pieni voti che essi si ristabiliscano
presso tutti i popoli, affinché «Cristo sia tutto in tutti» [2].
Ora non si possono
richiamare alla memoria, a distanza di tanti secoli, senza un gioioso moto
dell’animo quelle cose che gli scrittori di quel lontanissimo tempo,
principalmente il vescovo Willibaldo quasi contemporaneo di Bonifacio, ci
tramandarono con chiara narrazione a proposito delle tante virtù e delle opere
di quel santissimo uomo, ma soprattutto dell’inizio e della felicissima
crescita della legazione romana presso le popolazioni germaniche.
Proprio perché ricco di
un diuturno tirocinio di vita religiosa, che ancora tenerissimo fanciullo aveva
iniziato in patria, e ancor più perché conoscitore dei pericoli di una vita di
apostolato in mezzo a popoli barbari avendone fatto esperienza, Bonifacio capì
e si convinse che non si sarebbe potuto raccogliere nessun frutto duraturo se
non con il consenso e l’approvazione della Sede Apostolica, cioè con
l’esplicito mandato missionario della stessa.
Pertanto, rifiutata
l’onorevolissima dignità di abate, vinte le resistenze e le lacrime dei
religiosi, dopo aver salutato i fratelli, partì e per ampie distese di terre e
per sconosciute rotte marine raggiunse felicemente la sede dell’Apostolo
Pietro. Qui parlò con Gregorio II di felice memoria, venerabile Papa della Sede
Apostolica, «gli raccontò le vicende del viaggio e il motivo della sua venuta,
e gli manifestò il tormentoso desiderio che lo opprimeva da molto tempo». «Il
santo Papa accolse con viso sorridente e occhi gioiosi» quel sant’uomo, e non
una sola volta parlò con lui, ma «anche in seguito ebbe con lui un assiduo
rapporto di quotidiana conversazione» [3]; infine gli affidò con solenni parole e
anche con lettere ufficiali l’incarico di predicare il Vangelo presso tutti i
popoli della Germania.
Per la verità, con queste
lettere [4] il Pontefice illustra in che cosa
consiste il mandato «della Sede Apostolica», cioè «dell’Apostolico Pontefice»,
in modo molto più chiaro di quanto non facciano gli scrittori di quel tempo.
Egli infatti si esprime con parole talmente gravi e con tanta autorità, che
difficilmente se ne potrebbero trovare altre più significative, e dice: «Il
fine che ti proponi, e che Ci dimostra il tuo ardente amore verso Cristo,
nonché l’ampia tua limpidissima fede, vogliono che Ci serviamo di te come
collaboratore per la propagazione della parola divina, di cui abbiamo cura per
grazia di Dio». Infine, dopo avere lodato la cultura, l’indole, i propositi di
Bonifacio, richiamata la suprema autorità della Sede Apostolica che lo stesso
Bonifacio aveva invocato, il Pontefice conclude a guisa di solenne precetto:
«Perciò, nel nome dell’indivisibile Trinità, per l’inconcussa autorità del
Beato Pietro, prìncipe degli Apostoli, del quale esercitiamo il magistero
dottrinale, e del quale occupiamo il posto nella Santa Sede, riconosciamo la
purezza della tua fede e ordiniamo, attraverso la grazia di Dio […] che tu possa
andare sollecitamente, con l’aiuto di Dio, fra le genti che sono prigioniere
dell’errore, e che tu insegni con parole di verità la funzione del regno di Dio
nel nome di Cristo, nostro Signore». Infine gli ricorda di attenersi sempre,
nella somministrazione dei sacramenti agli iniziandi «alla formula ufficiale
della Santa Sede Apostolica» e di ricorrere al Romano Pontefice qualora si
accorgesse di trovarsi in difficoltà. Ora, da questa mirabile lettera chi non
capirebbe quanta benevolenza e quanta affettuosa venerazione il santo Pontefice
nutrisse verso Bonifacio, e quanto interesse e quanta paterna sollecitudine
avesse nei riguardi di tutti i popoli della Germania, ai quali destinava un
predicatore del Vangelo tanto pio e tanto caro?
La consapevolezza del suo
mandato, congiunta all’amore per Cristo, sollecitava di continuo questo
Apostolo, lo confortava se si sentiva avvilito, lo risollevava se era
abbattuto, gli ridava fiducia nella sua sacra missione quando dubitava delle
proprie forze. Questo si vide subito al suo primo arrivo in Frisia e in
Turingia quando, se seguiamo un cronista dell’epoca, «secondo il mandato
affidatogli dal Pontefice, parlò ai senatori, alla plebe e ai capi di tutto il
popolo con parole ispirate, insegnando loro la vera via della conoscenza e la
bellezza del comprendere» [5].
Questa consapevolezza
della missione a lui affidata lo tenne lontano dall’ozio, lo sottrasse per
sempre da propositi di vita tranquilla e di sosta in un luogo qualsiasi per
riposare come in un porto; tale consapevolezza lo spinse a sostenere le
situazioni più ingrate e le condizioni più umili, con l’unico intento di procurare
e di accrescere la gloria di Dio e la salvezza delle anime.
Con devozione e
sentimento religioso ubbidiva agli ordini della Sede Apostolica alla quale
faceva riferimento il suo impegno; mandava a Roma, fin dall’inizio della sua
missione, lettere e messaggi e così «notificava dettagliatamente al venerabile
Padre e Pontefice della Sede Apostolica tutte quelle cose che erano state da
lui compiute per grazia del Signore» e «scrisse numerose volte per chiedere
consiglio alla Sede Apostolica su ciò che riguardava il quotidiano bisogno
della Chiesa di Dio e la prosperità del popolo»[6].
Senza dubbio Bonifacio
manifestava un sentimento religioso del tutto particolare ed esclusivo, come
egli stesso, ormai vecchio, rivelava candidamente, scrivendo al Papa Zaccaria:
«Fin da quando ero prossimo ai trent’anni, in dimestichezza e al servizio della
Sede Apostolica, con l’approvazione e la prescrizione del Sommo Pontefice
Gregorio II di veneranda memoria, mi impegnai con un voto a riferire al
Pontefice tutto ciò che di lieto o di triste mi sarebbe capitato, affinché
potessimo lodare insieme Dio nei momenti felici, o rinfrancarmi con il suo
consiglio in quelli spiacevoli» [7].
Qua e là si trovano
documenti affini che attestano un continuo scambio di lettere e un meraviglioso
accordo di volontà fra questo strenuo predicatore del Vangelo e la Sede
Apostolica: accordo durato ininterrottamente sotto il felice pontificato di
quattro Papi di gloriosa memoria.
Gli stessi Pontefici
Romani, infatti, non tralasciarono alcuna occasione né impegno nell’aiutare e
nel favorire l’attivissimo legato; d’altra parte Bonifacio nulla trascurava e
mai veniva meno al suo zelo e al suo dovere per compiere santamente e con
sovrabbondanza la missione ricevuta dai grandi Pontefici che egli venerava e
amava come suoi familiari.
Papa Gregorio, dunque,
rendendosi giustamente conto quanto in largo si estendesse il campo evangelico
assegnato a Bonifacio, e giacché si preannunciava un felice raccolto, e
un’enorme moltitudine di gente era stata accolta in seno alla Santa Chiesa per
merito suo, decretò di assegnargli il più alto grado del Sacerdozio e di
conferirgli l’episcopato su tutta la provincia germanica. Bonifacio, d’altra
parte che già aveva resistito al suo grande amico Willibaldo, «non osò, in
questo caso, opporsi alla somma autorità di tanto Pontefice; di conseguenza,
accettò e obbedì». A questo alto onore il Romano Pontefice ne aggiunse un altro
del tutto singolare, sia per importanza, sia per benevolenza, degno di essere tramandato
ai posteri dei Germani, cioè accordò l’amicizia della Sede Apostolica tanto a
Bonifacio quanto a tutti i suoi subordinati, da quel momento in poi [8]. Lo stesso Gregorio aveva già
chiaramente manifestato anche prima questa amicizia attraverso molti segnali e
indizi quando inviava numerose lettere a re e prìncipi, a vescovi ed abati e al
clero tutto, nonché alle popolazioni stesse, sia barbare, sia di recente
chiamate alla fede, per esortarle ad offrire «appoggio e consenso a questo
grande servitore di Dio, destinato dalla Chiesa cattolica e apostolica di Dio a
portare la luce tra le genti»[9].
Gregorio III, successore
al soglio pontificio, confermò in seguito la stessa familiarità ed amicizia tra
Bonifacio e la Sede Apostolica quando Bonifacio mandò messaggeri al nuovo
eletto perché «gli rendessero noto il patto della precedente amicizia che era
stato stipulato dal suo santo predecessore con Bonifacio e il suo seguito», e
così pure «gli confermassero anche per il futuro la sua devota sottomissione
alla Sede Apostolica», e infine per supplicarlo, «così come era stato detto
loro di fare, che il devoto servitore potesse ancora godere dell’amicizia e
della comunione con il santo Pontefice e con tutta la Sede Apostolica» [10].
Il Papa accolse
benignamente questi inviati e, dopo avere accordato nuovi onori a Bonifacio,
fra i quali «il pallio dell’Arcivescovato, li rimandò onorevolmente in patria
con doni e numerose reliquie di Santi». A seguito di queste dimostrazioni
d’affetto, è appena il caso di dire quanto Bonifacio «fosse grato ed
enormemente appagato per il favore della Sede Apostolica verso di lui, così
privilegiato dalla misericordia divina» [11]. Egli acquistò ulteriori forze per
affrontare grandissime e difficilissime imprese: costruire nuovi templi,
ospizi, monasteri, villaggi; percorrere nuove regioni per diffondere il
Vangelo; istituire nuove e ben definite diocesi secondo le norme; riformare le
vecchie sradicandone i difetti, gli scismi e gli errori; seminare ovunque gli
autentici germi della fede e della vita cristiana, i giusti dogmi e le vere
virtù; insegnare la civiltà a popolazioni barbare, spesso ferocemente crudeli,
servendosi anche di numerosi collaboratori da lui istruiti alla pietà, e di
molti suoi conterranei chiamati opportunamente dall’Inghilterra.
Così, in mezzo a questa
febbrile attività, peraltro già nobilitata da tante egregie e santissime
imprese, dovendo contemporaneamente combattere contro continue persecuzioni,
avversità e angosce, nonostante l’età tendente ormai al riposo dopo così
incessanti fatiche, egli non solo non si gloriava né si concedeva riposo, ma si
dava continuamente pensiero degli ordini e delle disposizioni del Pontefice.
Pertanto, «data la sua familiarità con il santo Pontefice e con tutto il Clero,
egli venne a Roma per la terza volta, accompagnato dai suoi discepoli, per
ottenere un confortante colloquio con il Padre apostolico e per raccomandarsi
alle preghiere dei Santi, sentendosi ormai in età avanzata» [12]. E per la terza volta fu accolto
benignamente dal Pontefice, e di nuovo «colmato onorevolmente di doni e di
reliquie di Santi», ottenendo importanti lettere commendatizie, come risulta da
quelle giunte fino a noi.
Ai due Gregori succedette
Zaccaria, erede sia del Pontificato Romano, sia dell’interessamento verso i
Germani e il loro Apostolo. Il nuovo Papa non solo rinnovò l’antico legame, ma
lo aumentò ulteriormente, forse con maggior fiducia e benevolenza verso
Bonifacio, che ricambiò i sentimenti, come dimostrano le amichevoli lettere e i
numerosi messaggi scambiati fra di loro. Infatti, fra le altre cose che sarebbe
lungo citare, il Romano Pontefice, quando si rivolge al suo legato, usa
affettuosissime parole: «La tua santa fraternità, fratello carissimo, sappia
che, come abbiamo nel nostro cuore il tuo affetto, così desideriamo vederti
ogni giorno di persona e averti nel Nostro Consorzio come ministro di Dio e
amministratore delle Chiese di Cristo»[13].
Con pieno diritto,
pertanto, l’Apostolo della Germania, negli ultimi anni della sua vita, poteva
scrivere al Pontefice Stefano, successore di Zaccaria: «Il discepolo della
Chiesa Romana prega ardentemente dal più profondo del cuore per acquistarsi
l’amicizia e l’unione con la Sede Apostolica, che spera di meritare e di
ottenere»[14].
Animato da incrollabile
fede, infiammato di pietà e di carità, Bonifacio mantenne costantemente la
fedeltà e lo straordinario legame con la Sede Apostolica. Tale fedeltà, che
sembrava attinta, quando egli era ancora in patria, dall’umile palestra della
vita monastica, successivamente, quando si era impegnato nell’aperta battaglia
della vita apostolica, aveva promesso in Roma, con sacro giuramento, sul corpo
dello stesso Beato Pietro, Prìncipe degli Apostoli. La stessa fedeltà, che
aveva scelto quale immagine del proprio apostolato e regola della propria
missione, Bonifacio testimoniò in mezzo a rischi e battaglie, e non cessò mai
di raccomandarla con forza a tutti coloro che aveva rigenerato attraverso il
Vangelo, insistendo con tanto impegno da sembrare quasi che volesse lasciarla
come testamento.
Ormai vecchio e consumato
dalle fatiche, sebbene dicesse umilmente di sé «sono l’ultimo e il peggiore di
tutti i legati che la Chiesa Romana Cattolica e Apostolica abbia destinato a
predicare il Vangelo» [15], era tuttavia orgoglioso di quella sua
missione romana e, rendendo grazie al Signore, ci teneva essere chiamato «il
legato della Santa Romana Chiesa Cattolica e Apostolica per i Germani».
Inoltre, dichiarava apertamente di voler essere devoto servitore dei Romani
Pontefici successori di San Pietro, e discepolo sottomesso e ubbidiente. Aveva
profondamente radicato nell’animo, rimanendovi totalmente fedele, ciò che asseriva
con forza il martire Cipriano, testimone dell’antichissima tradizione della
Chiesa: «Dio è uno, Cristo è uno, e una è la Chiesa come una è la cattedra
fondata su Pietro per bocca del Signore»[16]; ciò che anche Ambrogio, grande Dottore
della Chiesa, ripeteva: «Dove è Pietro, ivi è la Chiesa; dove è la Chiesa non
esiste la morte ma la vita eterna»[17]; infine ciò che Gerolamo saggiamente
insegnava: «La salvezza della Chiesa risiede nell’autorità del Sommo Pontefice,
e se a lui non viene assegnato un potere superiore e incontrastato, nelle
chiese si avranno tanti eretici quanti saranno i preti»[18].
Ciò è testimoniato anche
dalla tristissima vicenda delle antiche discordie, e lo conferma l’esperienza
di tutti i mali che scaturiscono da quella fonte. Tuttavia, non conviene
affatto ricordare quelle disgrazie oggi che siamo oppressi da altre sciagure e
da sanguinose stragi, ma al contrario, se è possibile, con una comune
deplorazione cancellarle per sempre dalla memoria.
È preferibile piuttosto
ricordare l’antica unione, e celebrare lo stretto legame che intercorse tra
Bonifacio, prìncipe degli Apostoli dei Germani, e tutte le popolazioni della
Germania con questa Sede Apostolica. Da tale rapporto nacquero per i Germani la
fede religiosa, la stessa prosperità e la convivenza civile. Si potrebbero
inoltre citare, come ben sapete, diletto Figlio Nostro e Venerabili Fratelli,
numerose testimonianze degne di essere ricordate, ma ne abbiamo già richiamate
abbastanza, e forse anche oltre misura; perciò la cosa è talmente chiara che
non ha bisogno di un lungo discorso e di molti argomenti.
Se abbiamo trattato
questi fatti più diffusamente di quanto il caso non richiedesse, è stato perché
Ci è piaciuto rievocare con Voi i vecchi ricordi, per avere un po’ di sollievo
e sopportare con animo più sereno il momento presente, sostenuti dalla speranza
di un ristabilimento in tempi brevi di questa unità e dei rapporti con la
Chiesa «nella pienezza della pace e nei vincoli della carità».
Indugiare su queste cose
è estremamente consolante, perché vediamo in voi gli esempi e le rare virtù del
vostro predecessore Bonifacio e, in particolare, quei vincoli di amicizia e di
unione che Ci siamo premurati di celebrare in questa lettera e che, con
ammirazione, vediamo riportati e, in certo qual modo, evidenziati dal vostro
sistema di vita.
In verità, il vostro
Apostolo di Germania vive in voi e lo fa gloriosamente; vive, come egli stesso
si qualificava, «il Legato della Chiesa Cattolica Romana in Germania»; egli
porta avanti ancora la sua missione con le preghiere, gli esempi e il ricordo
del suo operato, per i quali, senza dubbio, «il morto ancora parla». Sembra
quasi che così esprimendosi voglia esortare e incitare le sue popolazioni
soprattutto all’unità con la Chiesa Romana, egli, fedele interprete e banditore
di Gesù nostro Maestro e Salvatore, che in primo luogo supplica i suoi figli
«di restare uniti».
Inoltre egli invita i più
fedeli seguaci della Chiesa a stringersi sempre più con amore intorno ad essa;
invita coloro che si sono allontanati a ritornare con devota fiducia in seno
alla Madre Chiesa, mettendo da parte i vecchi odi, i rancori, i pregiudizi;
infine invita tutti i credenti in Cristo, sia i recenti, sia quelli da tempo
associati, a perseverare con fede, tutti insieme, perché da questa unione
scaturiscano la carità e la stessa concordia fra tutti gli uomini.
Chi non vorrà obbedire
all’invito e all’esortazione del Padre?
Chi vorrà disprezzarne il
paterno ammaestramento, gli esempi e la parola?
Infatti, e qui usiamo le
sagge e splendide parole di un antico scrittore del vostro popolo, pronunciate
quando si celebrò il centenario della missione romana di Bonifacio presso di
voi: «Se, stando all’Apostolo, abbiamo avuto come insegnanti i nostri padri
naturali e li onoriamo, non dovremmo ancor più obbedire al padre spirituale? E
non soltanto Dio Onnipotente è il nostro padre spirituale, ma anche tutti
coloro la cui dottrina e i cui esempi ci portano a conoscere la verità e
invitano alla fermezza nella fede religiosa. Come Abramo, che da tutti dovrebbe
essere imitato per la sua fede e la sua obbedienza, è chiamato il padre di
tutti i credenti in Cristo, così il santo presule Bonifacio può essere indicato
come il padre di tutti gli abitanti della Germania, giacché con la sua
predicazione li avvicinò per la prima volta a Cristo, li incoraggiò con gli
esempi e, da ultimo, offrì anche la sua vita per loro: nessuno può certamente
dare di più» [19].
Tuttavia Noi aggiungiamo,
diletto Figlio Nostro e Venerabili Fratelli — anche se nessuno di voi lo ignora
— che la meravigliosa carità di Bonifacio non rimase circoscritta entro i
confini della Germania, ma si rivolse senza eccezione a tutti i popoli, anche a
quelli nemici tra loro; in questo modo, secondo la legge dell’amore e della
carità, l’Apostolo della Germania abbracciò il vicino popolo dei Franchi, del
quale fu saggissimo riformatore, e ai suoi compatrioti «di origine inglese,
egli, dello stesso paese, legato della Chiesa Universale e servo della Sede
Apostolica», affidò in modo particolare la diffusione della fede cattolica
presso i popoli Sassoni ed affini — ai quali già avevano predicato i missionari
romani del Pontefice San Gregorio Magno — con la raccomandazione di mantenere
amorevolmente «l’unione e la comunione degli affetti» [20].
Siccome la carità —
usiamo ancora le parole dello scrittore già citato — «è l’origine e il fine di
tutti i beni» [21], Noi pure soffermiamoci su questo
argomento, diletto Figlio Nostro e Venerabili Fratelli. Facciamo voti, quindi,
che in questa tormentata società, restaurati i diritti e le leggi di Dio
Onnipotente e della sua Chiesa, e rinnovati il culto e la memoria, rifiorisca
la carità cristiana per porre fine tanto alle guerre e agli odi furiosi quanto
alle controversie, alle eresie e agli errori che s’insinuano ovunque, allo
scopo di unire i popoli in un patto più saldo degli effimeri accordi degli
uomini, nell’unità della fede in particolare e nella tradizione, secondo la
necessità di un antico legame con questa Sede Apostolica, che Nostro Signor
Gesù Cristo volle in terra come base della sua famiglia, consacrata dalle
virtù, dalla sapienza, dalle fatiche di tanti Santi e infine dal sangue dei
martiri come il vostro Bonifacio.
Così, instaurate su tutta
la terra un’intesa di fede e un’unione di propositi, Noi avremo la possibilità,
senza usurpare alcun diritto, di rivolgere a tutti i cristiani del mondo ciò
che il Papa Clemente, indotto dalla consapevolezza della superiorità romana e
dalla sacra autorità della Sede Apostolica, scriveva particolarmente ai Corinzi
fin dal primo secolo del Cristianesimo: «Ci procurerete gioia e letizia se,
obbedendo a ciò che vi abbiamo scritto per ispirazione dello Spirito Santo,
reprimerete l’ingiusto istinto della vostra rivalità, secondo l’esortazione
alla pace e alla concordia che vi abbiamo fatto in questa lettera» [22].
Voglia il Cielo che
l’Apostolo e Martire Bonifacio possa ottenere questo per tutti noi,
specialmente per quei popoli che, a maggior diritto, sono suoi, sia per origine
che per elezione, completando nella sede dei Beati ciò che, come egli stesso
diceva, non aveva mai cessato di perseguire in terra: «Non desisto
dall’esortare e dall’invitare all’obbedienza verso la Sede Apostolica tutti
coloro che Dio mi ha dato come ascoltatori o discepoli in codesta missione» [23].
Intanto, come augurio di
speranza e di felice risultato della vostra solennità, impartiamo
affettuosamente l’Apostolica Benedizione e, nello stesso tempo, per accrescere
l’importanza della festa di San Bonifacio, dal sacro tesoro della Chiesa con
grande piacere concediamo:
1. In qualunque giorno
dei prossimi mesi di giugno e luglio, fatta eccezione per i giorni della
Pentecoste, del Corpus Domini e dei Santi Apostoli Pietro e Paolo, in tutte le
Chiese e gli Oratori pubblici e semipubblici della Germania dove si compiranno
i festeggiamenti del centenario, ogni sacerdote dell’uno e dell’altro clero
potrà celebrare la Messa del Santo, sia durante le preghiere del triduo, sia
nel giorno stesso della ricorrenza.
2. Nel giorno della
festa, i Vescovi potranno impartire la Benedizione Papale personalmente o per
mezzo di un delegato.
3. Chiunque visiterà le
Chiese di Germania nel giorno in cui si celebrerà il centenario, potrà ottenere
ogni volta l’Indulgenza Plenaria secondo l’uso della Porziuncola.
Dato a Roma, presso San Pietro, il giorno 14 maggio 1919, anno quinto del Nostro Pontificato.
BENEDICTUS PP.
XV
[1] II Cor., XI, 28.
[2] Coloss., III, 11.
[3] Vita S. Bonifacii
auctore WILLIBALDO, c. V,13-14.
[4] Ep. Exigit manifestata, inter
Bonif. ep. XII (al. II).
[5] Vita S. Bonifacii, cap. VI,16.
[6] Ibid., VII,19.
[7] Ep. LIX (al. LVII).
[8] Vita S. Bonifacii, c. VII,21.
[9] Ep. Sollicitudinem nimiam inter
Bonif. ep. XVII (al. VI).
[10] Vita S. Bonifacii, c. VIII,25.
[11] Ibid., c. VIII,25 sq.
[12] Ibid., c. IX,27 sq.
[13] Ep. Susceptis, inter Bonif. ep.
LI (al. L).
[14] Ep. LXXVIII.
[15] Ep. LXVII (al. XXII).
[16] CAECILII CYPRIANI Ep. XLIII, 5.
[17] Enarr. in Ps. XL, n. 30.
[18] Contra Lucif., 9.
[19] Vita S. Bonifacii auctore
OTHLONO monacho, lib. 1, cap. ult.
[20] BONIF. Ep. XXXIX (al. XXXVI).
[21] Ibid.
[22] S. CLEM. ROM., Ep. 1 ad Corinthios,
LXIII.
[23] Ep. L (al. XLIX).
Copyright © Libreria
Editrice Vaticana
Copyright © Dicastero per la Comunicazione - Libreria
Editrice Vaticana
PIO XII
LETTERA ENCICLICA
ECCLESIAE FASTOS (1)
XII CENTENARIO DELLA MORTE DI S. BONIFACIO
È sommamente conveniente
e opportuno non soltanto rivolgere la mente ai fasti della chiesa, ma anche
commemorarli con pubblici festeggiamenti, poiché di qui facilmente si vede come
nessun secolo mai nella società fondata da Gesù Cristo fu sterile di santità; e
inoltre, quando si propongono appositamente all'attenzione di ognuno chiari
esempi di virtù che dagli stessi fasti rifulgono, l'animo s'infiamma e
vivamente si accende a imitarli secondo le proprie forze.
Ci ha rallegrato pertanto
la notizia a Noi riferita che, soprattutto in quelle nazioni che per motivi
speciali si sentono grate verso san Bonifacio, chiaro decoro e gloria
dell'ordine benedettino, si intende commemorare quest'anno con grande giubilo e
con pubbliche preghiere il dodicesimo centenario di quell'avvenimento per cui
egli, subìto il martirio, volò alla patria celeste.
Ma se le vostre nazioni
hanno motivo di venerare quest'uomo santissimo e le sue preclare gesta in
questa fausta ricorrenza, molto più ne ha motivo questa sede apostolica, che lo
vide tre volte, dopo lungo e aspro cammino, entrare in Roma in pio
pellegrinaggio, inginocchiarsi davanti al sepolcro del principe degli apostoli
per venerarlo e chiedere ai Nostri predecessori con animo di figlio devotissimo
il mandato per potere, come fortemente desiderava, portare a genti lontane e
barbare il Nome del divino Redentore e i princìpi della cultura e della civiltà
cristiana.
Nato di stirpe anglosassone, fin dai primi anni sentì forte l'invito dall'alto che lo spingeva ad abbandonare l'avito patrimonio e i piaceri del mondo e a chiudersi nel sicuro recinto del chiostro per poter più facilmente attendere alla contemplazione e conformarsi interamente ai precetti evangelici. Ivi fece grandi progressi non solo nello studio delle umane lettere e delle scienze sacre, ma ancora nella cristiana virtù, tanto da venir in seguito eletto a capo del suo cenobio. Tuttavia, dotato com'era di animo fatto per maggiori e più grandi cose, già da tempo aveva in animo di portarsi in terra straniera e tra genti barbare per rischiararle con la luce dell'evangelo e informarle ai cristiani comandamenti. Nulla lo tratteneva, nulla lo impediva: non il distacco dalla patria carissima, non i lunghi e difficili viaggi e neppure i pericoli d'ogni genere che potevano venirgli da parte di popolazioni sconosciute. Nel suo animo apostolico c'era qualcosa di così appassionato, di così veemente, di così forte da non poter in alcun modo essere trattenuto da considerazioni e da vincoli umani.
I
È senza dubbio cosa
ammirevole che la Gran Bretagna, la quale, circa cent'anni prima, dal Nostro
predecessore d'immortale memoria Gregorio Magno - che vi aveva inviato un
validissimo stuolo di figli di san Benedetto guidati da sant'Agostino - era
stata richiamata alla religione cristiana dopo tante vicende; è, diciamo, cosa
ammirevole che a quel tempo mostrasse già una fede così solida e fiorisse già
di così accesa carità da inviare spontaneamente alle altre genti, come fiume in
piena che irrighi le terre circostanti e le fecondi, non pochi uomini
eccellenti di cui era fornita, i quali le guadagnassero a Gesù Cristo e le
unissero con saldi legami al suo vicario in terra; ciò avvenne quasi come prova
di gratitudine per i benefici da essa ricevuti della religione cattolica, della
civiltà, della gentilezza cristiana.
Fra costoro primeggiava
senza dubbio, per zelo missionario e per fortezza d'animo congiunta a dolcezza
di costumi, Winfrido, che fu poi chiamato Bonifacio dal romano pontefice san
Gregorio II. Egli con uno stuolo di compagni, piccolo per numero ma grande per
virtù, si accinse all'impresa di evangelizzazione a cui già da tempo pensava;
perciò salpò dai lidi di Bretagna e sbarcò sulla spiaggia della Frisia. Ma
siccome colui che dominava tirannicamente in quella regione era aspro nemico
della religione cristiana, gli sforzi di san Bonifacio e dei suoi compagni
furono vani. Dopo inutili fatiche e vani tentativi, con i suoi compagni fu
costretto a tornare in patria.
Ma l'animo suo non si
scoraggiò, e dopo non lungo intervallo volle venire a Roma, presentarsi alla
sede apostolica e chiedere umilmente allo stesso vicario di Gesù Cristo il
sacro mandato, per potere con esso più facilmente, con l'aiuto della divina
grazia, raggiungere la difficile meta che era al colmo del suo desiderio. E
così dopo che «ebbe messo piede felicemente sul soglio del beato Pietro
apostolo»(2)
ed ebbe venerato con somma pietà il sepolcro del principe degli apostoli,
supplicò di essere ammesso alla presenza del predecessore Nostro di s.m.
Gregorio II.
Il pontefice lo accolse
volentieri ed egli gli «narrò per esteso tutte le circostanze del suo viaggio e
della sua venuta e gli confidò ansiosamente l'angoscioso desiderio e le lunghe
fatiche. Subito il santo papa con ilare volto e sguardo gioioso lo fissò»,(3)
gli fece animo, lo incitò a intraprendere con fiducia questa lodevole opera e a
tale fine lo munì di lettere apostoliche e di apostolica autorità.
Il mandato ricevuto dal
vicario di Gesù Cristo sembrò conciliargli la grazia e gli aiuti divini; da
essi confortato, senza lasciarsi impressionare da difficoltà di uomini e di
cose, poté con migliori auspici e più abbondanti frutti incominciare e
continuare l'impresa da tanto tempo desiderata. L'apostolico agricoltore
percorse varie regioni della Germania e della Frisia: dove non vi era nessuna
traccia della religione cristiana, ma costumi barbari, selvaggi e feroci; ivi
sparse con larga mano il seme dell'evangelo e lo fecondò con le sue assidue
fatiche e con il suo sudore; dove invece le comunità cristiane giacevano
abbandonate e misere nell'inerzia, perché prive del legittimo pastore, o perché
venivano allontanate dalla fede genuina e dai retti costumi da ministri del
culto corrotti e ignoranti, ivi egli fu riformatore prudente e inflessibile
della vita privata e pubblica, solerte operaio, instancabile e zelantissimo
propulsore e restauratore di ogni virtù.
I felici risultati di
Bonifacio furono riferiti al medesimo Nostro predecessore, che lo chiamò al
soglio apostolico e a lui, benché restìo per umiltà, «dichiarò che voleva
imporgli la dignità episcopale, perché così potesse con maggiore fermezza
correggere e riportare sulla via della verità gli erranti, si sentisse
sostenuto dalla maggiore autorità della dignità apostolica e fosse tanto più
accetto a tutti nell'ufficio della predicazione quanto più appariva che per
questo motivo era stato ordinato dall'apostolico presule».(4)
In tal modo consacrato
«vescovo regionale» dallo stesso pontefice massimo, ritorna alle immense
regioni a lui affidate, dove con la nuova dignità e autorità riprende le
fatiche apostoliche con più vivo impegno.
Come fu assai caro a
questo pontefice per lo splendore della sua virtù e per il vivissimo zelo di
dilatare il regno di Cristo, parimenti lo fu ai suoi successori; e cioè a san
Gregorio III, che per i suoi meriti lo nominò arcivescovo e lo onorò del sacro
pallio, dandogli la facoltà di costituire legittimamente e riformare la
gerarchia ecclesiastica in quelle regioni e di consacrare nuovi vescovi «per
illuminare la gente germanica»;(5)
a san Zaccaria, che con affettuosissima lettera confermò il suo ufficio e ne
tessé ampia lode;(6)
e infine a Stefano III, al quale appena eletto egli, ormai vicino al termine di
questa vita mortale, scrisse una lettera piena di devoto ossequio.(7)
Bonifacio, avvalendosi
dell'autorità e della benevolenza di questi papi, per tutto il tempo del suo
ufficio, con zelo sempre più ardente percorse le immense regioni ancora
sommerse nelle tenebre dell'errore, le rischiarò con la luce della verità
evangelica e fece sorgere per esse con la sua opera instancabile una nuova èra
di cristiana civiltà. La Frisia, l'Alsazia, l'Austrasia, la Turingia, la
Franconia, l'Assia, la Baviera lo ebbero instancabile seminatore della parola
divina e padre di quella nuova vita che nasce da Gesù Cristo e si alimenta
della sua grazia. Desiderava vivamente giungere fino a quella «antica
Sassonia»(8)
da cui riteneva provenissero i suoi avi; ma non poté condurre a lieto fine
questi suoi propositi.
Per poter intraprendere,
continuare e condurre a termine quest'opera immensa, supplicò e chiamò a sé
nuovi compagni di fatica e anche compagne (cioè monache, fra le quali primeggia
per perfezione di vita evangelica Lioba) dai cenobi benedettini della sua
patria, allora fiorenti per dottrina, fede e carità; essi lo raggiunsero ben
volentieri e gli prestarono preziosissimo aiuto. E non mancarono coloro che,
nelle stesse terre da lui percorse, dopo che ebbero ricevuto il lume
dell'evangelo, abbracciarono con così viva ed energica volontà la nuova
religione e vi aderirono così intensamente, da impegnarsi a propagarla secondo
le loro forze fra tutti quelli che potevano. Poiché dunque, come dicemmo,
munito dell'autorità dei romani pontefici «san Bonifacio incominciò
dappertutto, quale nuovo archimandrita, a seminare divine piantagioni e ad
estirpare quelle diaboliche, a edificare cenobi e chiese, a preporre a quelle
chiese pastori prudenti»,(9)
a poco a poco le condizioni di quei paesi mutarono. Si potevano vedere
moltitudini di uomini e di donne accorrere numerosi a sentir predicare
quest'uomo apostolico; ascoltandolo restare commossi; abbandonare le vecchie
superstizioni; infiammarsi d'amore verso il divin Redentore; conformare alla
sua attraente dottrina i propri costumi aspri e corrotti; lavarsi nelle acque purificatrici
del battesimo e cominciare una vita interamente nuova. Si costruirono cenobi di
monaci e di monache, che divennero sede non solo di culto divino, ma anche di
civiltà, di lettere, di scienze e di arti. Ivi, dopo aver diradate o
interamente tagliate e abbattute selve impervie inesplorate e tenebrose, furono
coltivati nuovi campi a comune vantaggio; si cominciarono a costruire qua e là
nuove dimore umane, che nel corso dei secoli sarebbero poi divenute popolose
città.
Il fiero popolo
germanico, il quale, gelosissimo della sua libertà, a nessuno mai aveva voluto
piegarsi e, senza neppur lasciarsi atterrire dalle potentissime armi dei
romani, non si era mai stabilmente sottomesso al loro dominio, dopo essere
stato evangelizzato da questi inermi messaggeri di Cristo, finalmente obbedendo
ad essi, piega la fronte; viene imbevuto delle bellezze della verità della
nuova dottrina, ne è intimamente scosso e attratto; e infine si avvera il
felice evento: e cioè spontaneamente si sottomette al soavissimo giogo di Gesù
Cristo.
Per opera di san
Bonifacio si aprì senza dubbio per il popolo germanico una nuova èra: nuova non
solo per quanto riguarda la religione cristiana, ma anche per una vita civile e
insieme più umana. A buon diritto perciò questo popolo lo considera e lo onora
come suo padre, e gli deve perenne gratitudine; inoltre deve conformarsi
completamente al suo fulgido esempio di ogni virtù. «Non solo Dio onnipotente
si può chiamare padre spirituale, ma anche tutti coloro che ci hanno condotti
con la dottrina e con l'esempio alla conoscenza della verità, che ci hanno
incitati alla fedeltà verso la religione. ... Proprio per questo motivo, il
santo vescovo Bonifacio può dirsi padre di tutti gli abitanti della Germania,
perché per primo li ha generati a Cristo con la parola della sua santa
predicazione, li ha confermati con l'esempio, e infine ha dato per essi la
vita, carità questa di cui non può darsi maggiore».(10)
Fra i vari cenobi, che
egli eresse in quelle regioni in numero non esiguo, viene senza dubbio in primo
luogo quello di Fulda, apparso ai popoli come un faro che indica con la sua
luce il cammino alle navi fra le onde del mare. In esso fu fondata come una
nuova Città di Dio, nella quale innumerevoli monaci, succedendosi gli uni agli
altri, si formavano con diligenza nelle discipline profane e sacre; nella
preghiera e nella contemplazione si preparavano a combattere le future
pacifiche battaglie; indi come sciami di api, dopo aver attinto dai libri sacri
e profani il dolce miele della sapienza, partivano per le varie regioni a
diffonderlo e a farne generosamente partecipi gli altri. Nessun ramo di scienza
e di arte fu trascurato. Gli antichi codici furono accuratamente ricercati,
fedelmente trascritti, artisticamente miniati e diligentemente commentati;
perciò a buon diritto si può affermare che le scienze sacre e profane, che oggi
fanno tanto onore al popolo germanico, vi trovarono la culla a cui esso guarda
con venerazione.
Inoltre da queste dimore
partirono innumerevoli monaci benedettini, i quali con la croce e con l'aratro,
cioè con la preghiera e con il lavoro, portarono alle terre ancora avvolte
nelle tenebre la luce del cristianesimo e della civiltà; per la loro lunga e
instancabile opera selve immense, già popolate di bestie feroci e quasi
inaccessibili all'uomo, divennero campi coltivati e fecondi. E quelle tribù,
prima divise tra loro a causa di rozzi e feroci costumi, divennero col tempo
una sola nazione ammansita dalla mitezza e dal vigore dell'evangelo e luminosa
per le virtù cristiane e civili.
Ma soprattutto il
monastero di Fulda fu domicilio della preghiera e della contemplazione divina.
Ivi i monaci, prima di intraprendere la difficile impresa di evangelizzare i
popoli, nella preghiera, nella penitenza, nel lavoro si sforzavano di
conformarsi all'ideale di santità. Lo stesso Bonifacio, appena poteva riposarsi
per un certo tempo dalle fatiche apostoliche o appartarsi un poco, volentieri
vi si rifugiava per temprare e rafforzare il suo animo nella contemplazione
delle cose celesti e nella continua preghiera. «C'è una località selvaggia -
così scriveva al Nostro predecessore di s.m. Zaccaria - nella solitudine di un
estesissimo eremo, nel centro dei popoli ai quali predichiamo, in cui abbiamo
costruito un monastero e abbiamo costituito monaci che vivono sotto la regola
del santo padre Benedetto: uomini di austera penitenza, che si astengono dalla
carne e dal vino, senza birra e senza servi, contenti del lavoro delle proprie
mani. ... In questo luogo, con il consenso della santità vostra, mi sono
proposto, riposando un po' per pochi giorni, di recuperare le forze del mio
corpo indebolito per la vecchiaia e di esservi poi sepolto dopo morto. Vi sono
quattro popolazioni a cui abbiamo predicato con la grazia di Dio la verità di
Cristo, che abitano nei dintorni di questo luogo; ad esse, con il vostro
assenso, finché vivo e sono in me, posso essere utile. Desidero, con le vostre
preghiere e con la grazia di Dio, perseverare nell'unione con la romana chiesa
e al vostro servizio fra i popoli germanici ai quali fui mandato, e obbedire al
vostro comando».(11)
Soprattutto nel silenzio
di questo cenobio egli attinse da Dio la forza per partire animosamente a
iniziare nuove battaglie e condurre dovunque poté tante popolazioni germaniche
all'ovile di Gesù Cristo o ricondurle e riconfermarle nella fede, o anche, non
di rado, a stimolarle a raggiungere la perfezione evangelica della vita.
Ma se Bonifacio fu in
modo del tutto speciale apostolo della Germania, lo zelo che lo infiammava per
la dilatazione del regno di Dio non si limitava ai confini di questa nazione.
Anche la chiesa in Gallia, che fin dall'età apostolica aveva abbracciato
generosamente la fede cattolica e l'aveva consacrata con il sangue di un numero
sterminato di martiri, e che anche dopo la fondazione dell'impero dei Franchi
aveva scritto nei fasti del cristianesimo pagine degne di somma lode, in
quell'epoca aveva bisogno di una riforma dei costumi, della restaurazione e
rinnovamento della vita cristiana. Non poche erano le diocesi prive del loro
vescovo o affidate a un pastore non degno; in alcuni luoghi svariate
superstizioni, eresie, scismi turbavano molti animi; già da lungo tempo per
grave negligenza non si celebravano i concili ecclesiastici, molto necessari
per tutelare l'integrità della religione, restituire la disciplina del clero,
riformare i pubblici e privati costumi; i sacerdoti spesso erano ìmpari
all'alta dignità del loro ufficio; e non di rado il popolo giaceva in una
grande ignoranza della religione cristiana e perciò schiavo della corruzione.
Erano pervenute all'orecchio di san Bonifacio notizie di questa triste
situazione; appena egli si accorse della crisi in cui si dibatteva l'illustre
chiesa dei franchi, mise mano a sanare radicalmente questa situazione con assiduo
zelo.
Tuttavia anche in queste
gravi difficoltà capì di aver bisogno dell'autorità della sede apostolica;(12)
munito della quale, come legato del romano pontefice;(13)
per lo spazio di circa cinque anni lavorò con infaticabile impegno e somma
prudenza a richiamare la chiesa dei franchi al primitivo splendore. «... Allora
con l'aiuto di Dio e per suggerimento dell'arcivescovo san Bonifacio fu
rinsaldata l'eredità della religione cristiana, furono tra i franchi rivedute
le disposizioni sinodali dei padri ortodossi e tutto fu emendato e rinnovato
con l'autorità dei canoni».(14)
Infatti quattro concili furono celebrati a questo scopo per stimolo e
interessamento di san Bonifacio;(15)
e il quarto di essi fu per tutto l'impero franco; venne restaurata la gerarchia
ecclesiastica; furono scelti e destinati alle proprie sedi vescovi degni di
questo nome e di questo ufficio; la disciplina del clero fu con ogni impegno
restaurata e riformata; garantita l'autorità dei sacri canoni; emendati con
diligente cura i costumi del popolo cristiano; proibite le superstizioni;(16)
riprovate e condannate le eresie;(17)
felicemente composti gli scismi. Con grande gioia di san Bonifacio e di tutti i
buoni si vide allora la chiesa dei franchi splendere di nuova luce e pienamente
rifiorire; i vizi furono sradicati o almeno diminuiti; restituito l'onore alle
virtù cristiane; la necessaria comunione con il romano pontefice rafforzata con
vincoli più stretti e più saldi. I padri del concilio generale di tutto
l'impero franco inviarono gli atti, che avevano solennemente sancito, a Roma al
sommo pontefice, quale luminoso documento della propria fede cattolica e di
quella dei loro fedeli, documento che essi deponevano davanti al sepolcro del
principe degli apostoli a testimonianza della propria venerazione, pietà e
unità.(18)
Condotta a termine, con
l'aiuto di Dio, anche questa grave impresa, san Bonifacio non si concesse il
meritato riposo. Per quanto oppresso dal peso di tante sollecitudini e pur
sentendosi ormai giunto alla vecchiaia e con la salute scossa per tante fatiche
incontrate, si preparò tuttavia appassionatamente a una nuova e non meno
ardua impresa. Rivolse di nuovo lo sguardo e il pensiero alla Frisia: a quella
Frisia che era stata la prima meta dei suoi viaggi apostolici e dove anche in
seguito aveva tanto lavorato. Questa regione, specialmente nella sua parte
settentrionale, giaceva ancora avvolta nelle tenebre degli errori pagani; con
animo giovanile si diresse dunque verso di essa per generare nuovi figli a Gesù
Cristo e portare ad altri popoli la civiltà cristiana. Era infiammato dal
desiderio «di ricevere la mercede al termine della sua vita anche dove aveva
svolto inizialmente l'opera della predicazione, accantonando titoli per il suo
premio eterno».(19)
Sentendosi ormai vicino al termine della vita, con queste parole scriveva
presago al suo discepolo carissimo, il vescovo Lullo, dimostrando
contemporaneamente di non volere star ad aspettare la morte in ozio: «Io desidero
condurre a termine il proposito di questo viaggio; non posso in alcun modo
rinunziare al desiderio di partire. È vicino il giorno della mia fine e si
approssima il tempo della mia morte; deposta la salma mortale, salirò
all'eterno premio. Ma tu, figlio carissimo, richiama senza posa il popolo dal
ginepraio dell'errore, compi l'edificazione della già iniziata basilica di
Fulda e ivi deporrai il mio corpo invecchiato per lunghi anni di vita».(20)
Licenziatosi non senza
lacrime dai suoi con un piccolo stuolo di compagni, «percorse l'intera Frisia,
e, aboliti i riti pagani e stroncati i costumi depravati dei gentili, predicava
dappertutto indefessamente la parola di Dio; dopo avere spezzato gli idoli dei
templi pagani, costruì con grande cura delle chiese. Battezzò parecchie
migliaia di uomini, donne, fanciulli».(21)
Giunto nella parte settentrionale della Frisia, mentre stava per conferire il
sacramento della cresima a una moltitudine di neofiti già battezzati con
l'acqua lustrale, irruppe all'improvviso contro di essi una furibonda schiera
di pagani, che agitando spaventosamente le aste e le spade minacciava di
uccidere. Allora il santo vescovo, fattosi avanti con fronte serena, «vietò ai
suoi di combattere dicendo: "Cessate, figliuoli, dai combattimenti,
abbandonate la guerra, poiché la testimonianza della Scrittura ci ammonisce di
non rendere male per male, ma bene per male. Ecco il giorno da tempo
desiderato, ecco che il tempo della nostra fine è venuto; coraggio nel
Signore... Siate forti, non lasciatevi atterrire da coloro che uccidono il
corpo, ma non possono uccidere l'anima immortale; godete nel Signore e fissate
l'àncora della vostra speranza in Dio, che vi darà subito la mercede del premio
eterno e la sede dell'aula celeste con i cittadini del cielo, gli
angeli"».(22)
Incitati da queste parole alla palma del martirio, volgendo tutti in preghiera
la mente e gli occhi al cielo, dove speravano di ricevere tra breve il premio
eterno, subirono l'impeto dei nemici, i quali insanguinarono quei corpi «con
una felice strage di santi».(23)
Accadde che Bonifacio, al momento del suo martirio, «mentre stava per esser
colpito dalla spada pose sul suo capo l'Evangeliario per ricevere il colpo del
carnefice sotto di esso e avere in morte il presidio di quel santo libro, di
cui in vita aveva amato la lettura».(24)
Con questa morte
gloriosa, che gli apriva sicura la via all'eterna beatitudine, san Bonifacio
terminò il corso della sua vita, che fu tutta spesa alla gloria di Dio e per la
salvezza sua e degli altri. Le sue sacre spoglie, dopo varie vicende, «furono
portate al luogo che egli vivente aveva designato»,(25)
cioè al monastero di Fulda, ove i discepoli al canto dei salmi e con molte
lacrime gli diedero degna sepoltura. A questo sepolcro guardarono con
venerazione turbe sterminate di popoli e tuttora vi guardano, poiché ivi sembra
quasi che san Bonifacio ancor vivo parli a tutti coloro, i cui avi generò a
Gesù Cristo e condusse a una vita e civiltà cristiana; parla, diciamo, con
l'ardore della sua carità e della sua pietà, con l'invitta fortezza del suo
animo, con l'integrità della sua fede, con lo zelo indefesso fino al termine
della vita, con il suo apostolato e con la sua morte decorata della palma del
martirio.
Appena da questa vita mortale egli volò al cielo, tutti incominciarono a esaltare la sua santità e a venerarlo in privato e pubblicamente. Tanto presto si propagò la fama della sua santità, che in Gran Bretagna, poco dopo il martirio di san Bonifacio, Cutberto, arcivescovo di Canterbury, scrivendo di lui, dava la seguente testimonianza: «Con piacere consideriamo e veneriamo quest'uomo, esaltandolo tra gli egregi grandi dottori della fede ortodossa. Perciò nel nostro sinodo generale, introducendo il giorno natalizio di lui e dello stuolo di coloro che con lui subirono il martirio, abbiamo decretato di celebrarne solennemente ogni anno la festa».(26) Lo stesso fecero fin dall'antichità con uguale ardore la Germania, la Francia e altre nazioni.(27)
II
Da dove, venerabili
fratelli, san Bonifacio attinse tanta instancabile energia e quella invitta
fortezza d'animo con cui poté affrontare tante difficoltà, sottoporsi a tanti
travagli, superare tanti pericoli; con la quale poté combattere fino alla morte
per la dilatazione del regno di Gesù Cristo, conquistando la corona del
martirio? Senza dubbio dalla grazia di Dio, che egli implorava con umile
continua intensa preghiera. Era talmente guidato e infiammato dall'amore di
Dio, che altro non desiderava che di congiungersi con lui ogni giorno con
vincoli più stretti; nient'altro che stare a colloquio con lui il maggior tempo
possibile; nient'altro che propagare la sua gloria anche tra popoli sconosciuti
e portare a lui in atto di venerazione, di ossequio e di amore il più gran
numero possibile di uomini. Poteva a buon diritto attribuirsi e ripetere quelle
parole di san Paolo: «La carità di Cristo ci spinge» (2 Cor 5,14). E anche
quelle altre: «Chi ci separerà dalla carità di Cristo? La tribolazione?
L'angustia? La fame? Io sono certo che né la morte, né la vita, né il presente,
né il futuro, né fortezza, né altezza, né profondità, né altra creatura ci
potrà separare dalla carità di Dio in Gesù Cristo Signore nostro»
(Rm 8,35.38.39).
Ogni volta che questa
divina carità invade gli animi, li informa e li stimola, ben possono gli uomini
far propria la sentenza di Paolo: «Tutto io posso in colui che mi dà forza»
(Fil 4,13); nulla perciò - e lo insegna la storia della chiesa - nulla può
impedire o ostacolare i loro sforzi e le loro fatiche. Allora in modo mirabile
felicemente si ripete ciò che avvenne al tempo degli apostoli: «... per ogni
terra si diffuse la loro fama e le loro parole giunsero ai confini del mondo»
(Sal 18,5; Rm 10,18). Per mezzo di essi l'evangelo di Gesù Cristo
ha nuovi propagatori, i quali animati da questa forza soprannaturale non
possono esser trattenuti altro che dalle catene da cui siano stretti, come
anche oggi vediamo con grande tristezza; nulla li può fermare se non la morte;
tale morte però che, abbellita dalla palma del martirio, sempre commuove grandi
moltitudini e fa sorgere - come accadde ai tempi di san Bonifacio - sempre
nuovi seguaci del divino Redentore.
Quanta fiducia riponesse
quest'uomo nella divina grazia, che impetrava con supplice preghiera affinché
le sue imprese potessero dare abbondanti frutti, ben si vede dalle sue lettere,
nelle quali si rivolgeva senza posa al romano pontefice(28)
e ai suoi amici insigni per santità, e anche alle monache, le cui comunità
aveva fondato o desiderava formare, attraverso il suo saggio consiglio,
all'ideale di perfezione evangelica, affinché con le loro preghiere gli volessero
ottenere dal cielo conforto e aiuto. Ci piace citare come esempio ciò che
scrive «alle venerabili e dilettissime sorelle Leobgita, Tecla e Cyneilda»: «Vi
prego, anzi vi comando come a figlie carissime, che supplichiate Dio con le
vostre incessanti preghiere, come del resto confidiamo che voi fate, avete
fatto e farete senza posa... E sappiate che noi lodiamo il Signore, e sono
cresciute le tribolazioni del nostro cuore, affinché il Signore Dio che è
rifugio dei poveri e speranza degli umili, ci liberi dalle nostre necessità e
dalle tentazioni di questa triste vita, affinché la parola di Dio si espanda e
sia fatto conoscere il glorioso evangelo di Cristo e affinché la grazia di Dio
in me non sia vana. E poiché io sono l'ultimo e il peggiore di tutti coloro che
la chiesa cattolica e apostolica romana ha mandato a predicare l'evangelo,
pregate perché io non muoia sterile e proprio senza alcun frutto
dell'evangelo».(29)
Queste parole, come
mettono in mostra il suo zelo per diffondere il regno di Gesù Cristo, zelo che
egli irrobustiva con la continua orazione sua e degli altri, così pure pongono
in rilievo la cristiana umiltà e la totale devozione e unione alla chiesa
apostolica romana. Questa intensa devozione ed unione strettissima egli custodì
accuratamente e fervidamente per tutta la vita; tanto che si può veramente dire
che essa fu lo stabile fondamento del suo lavoro apostolico.
Sebbene abbiamo già sopra
accennato ai suoi pii pellegrinaggi al sepolcro del beato Pietro e alla sede
del vicario di Gesù Cristo, vogliamo qui parlarne più estesamente affinché sia
ben manifesto il suo impegno di obbedienza e deferenza verso i Nostri
predecessori e parimenti sia messo in luce il grande affetto che avevano verso
di lui i romani pontefici.
La prima volta che venne
in quest'alma città, per ricevere da san Gregorio II, pontefice massimo, il
mandato di predicare la divina parola, il Nostro predecessore, appena lo
conobbe, gli diede l'approvazione e lo lodò, scrivendogli poi con animo paterno
queste parole: «Il religioso proposito che Ci hai manifestato, pieno di amore
per Cristo, e le prove che Ci sono state date dalla tua sincera fede esigono
che Noi ti abbiamo come collaboratore nella predicazione della parola divina
che per grazia di Dio Ci è affidata... Ci rallegriamo della tua fede e vogliamo
aiutarti in quello che Ci hai chiesto; perciò in nome della indivisibile
Trinità, per l'inconcussa autorità del beato Pietro, principe degli apostoli,
del cui magistero Noi partecipiamo per [divina] volontà e ne facciamo le veci
in questa sacra sede, investiamo la tua modesta persona di missione religiosa e
ordiniamo che nella parola della grazia di Dio ... a tutte le genti avvolte
nell'errore dell'infedeltà a cui potrai giungere con l'aiuto di Dio, con la
persuasione della verità tu proclami il regno di Dio attraverso il nome di
Cristo Signore e Dio nostro».(30)
Consacrato poi vescovo dallo stesso Nostro predecessore per i suoi grandi
meriti, dopo aver giurato obbedienza a lui e ai suoi successori,(31)
fece questa solenne dichiarazione: «Io professo integralmente la purità della
santa fede cattolica e con l'aiuto di Dio voglio restare nell'unità di questa
fede, nella quale senza alcun dubbio sta tutta la salvezza dei cristiani».(32)
Questi attestati di
obbedienza e di riverenza, come a san Gregorio II, li diede apertamente anche
ai romani pontefici suoi successori, e ogni qualvolta se ne presentò
l'occasione li affermò apertamente.(33)
Così, per esempio, scrisse al Nostro predecessore san Zaccaria, appena avuta
notizia della sua elevazione al pontificato: «Non potevamo ricevere notizia per
noi più lieta e felice; levando le mani al cielo rendiamo grazie a Dio perché
l'altissimo Signore ha concesso alla Vostra mitezza, padre santo, di presiedere
ai sacri canoni e di prendere il timone della sede apostolica. Perciò prostrati
umilmente in ginocchio ai vostri piedi vi preghiamo caldamente affinché, come
fummo servi devoti e sudditi fedeli del vostro predecessore per l'autorità di
san Pietro, così meritiamo di essere servi obbedienti alla vostra pietà a norma
del diritto canonico. Io non cesso mai d'invitare e di sottoporre all'obbedienza
della sede apostolica coloro che vogliono restare nella fede cattolica e
nell'unità della chiesa romana e tutti coloro che in questa mia missione Dio mi
dà come uditori e discepoli».(34)
Negli ultimi anni della
sua vita, ormai vecchio e affranto dalle fatiche, così scrive devotamente a
Stefano III, appena eletto sommo pontefice: «Dall'intimo del mio animo rivolgo
calda preghiera alla mite santità vostra, affinché io meriti di impetrare e
ottenere dalla vostra clemenza familiarità e unità con la santa sede apostolica
e, prestando servizio come pio discepolo alla vostra sede apostolica, possa
continuare a essere vostro servo fedele e devoto allo stesso modo con cui ho
servito la sede apostolica sotto i tre vostri predecessori».(35)
Ben a ragione perciò il
Nostro predecessore di f.m. Benedetto XV, nel
dodicesimo centenario della legazione apostolica iniziata da questo glorioso
martire presso i germani, scriveva ai vescovi di detta nazione: «Mosso da
questa salda fede e infiammato da siffatta pietà e carità, Bonifacio mantenne
costantemente quella fedeltà e unione con la sede apostolica che aveva attinta
dapprima in patria nell'esercizio della vita monastica, che poi sul punto
d'iniziare il pubblico agone del suo apostolato, a Roma, sulla tomba di san
Pietro principe degli apostoli, aveva solennemente giurato, e che infine in
mezzo alle lotte e ai combattimenti aveva proclamato quale caratteristica del
suo apostolato e regola della missione che aveva accettata; non solo, ma anche
a tutti coloro che aveva conquistati all'evangelo non cessò mai di
raccomandarla caldamente e di inculcarla con tanta sollecitudine, da lasciarla
quasi come suo testamento».(36)
Questo modo di agire di
san Bonifacio, dal quale appare fulgida la sua fedeltà verso i romani
pontefici, fu sempre fedelmente seguìto, come voi sapete, venerabili fratelli,
da tutti coloro che ebbero ben presente essere stato posto dal divin Redentore
il principe degli apostoli come salda pietra, sulla quale sorge l'intero
edificio della chiesa, che resterà fino alla fine dei secoli; e a lui essere
state date le chiavi del regno dei cieli e il potere di legare e di sciogliere
(cf. Mt 16,18-19). Coloro che ricusano questa pietra e si sforzano di
costruire fuori di essa non fanno che gettare sulla mobile rena i fondamenti di
un edificio barcollante; e i loro sforzi, le loro opere e imprese, come tutte
le cose umane, non possono essere solide, né valide, né stabili; ma, come
insegna la storia antica e recente, per le opinioni di menti discordi e le
varie vicende degli eventi, quasi per necessità con l'andar del tempo si mutano
e si trasformano.
Perciò stimiamo assai
opportuno che in questa celebrazione giubilare si ponga nella sua piena luce,
sotto la vostra guida, la strettissima unione di questo insigne martire con
l'apostolica sede, come pure le sue grandi imprese; ciò infatti, mentre
confermerà la fede e la fedeltà di coloro che aderiscono al magistero
ineffabile del romano pontefice, così non potrà non scuotere salutarmente per
una più profonda riflessione anche coloro che per qualsiasi motivo sono
separati dai successori di san Pietro, in modo da incamminarsi a ragion veduta
e animosamente, sotto l'impulso della grazia di Dio, per quella via che
felicemente li riporti all'unità della chiesa. Questo è il Nostro vivo
desiderio; questo domandiamo con supplici preghiere al Datore dei doni celesti,
affinché si avveri finalmente l'ardente voto di tutti i buoni, che tutti cioè
siano una sola cosa (cf. Gv 17,11) e tutti convergano all'unità
dell'ovìle sotto la guida di un unico pastore (cf. Gv 21,15.16.17).
Un altro insegnamento
ancora, venerabili fratelli, ci viene dalla vita di san Bonifacio, che abbiamo
in breve riassunta. Nel piedistallo della statua eretta nel 1842 nel monastero
di Fulda, che rappresenta l'immagine dell'apostolo della Germania, i visitatori
leggono questa frase: «La parola del Signore rimane eternamente» (1
Pt 1,25). Non si poteva porre una scritta più significativa e più vera.
Dodici secoli, l'un dopo l'altro, sono trascorsi; diverse trasmigrazioni di
popoli si sono avute dall'una all'altra parte; ci sono state tante vicende e si
sono susseguite tante orrende guerre; scismi e eresie hanno tentato e tentano
di lacerare l'inconsutile veste della chiesa; prepotenti imperi e dittature di
uomini che sembravano non aver paura di nulla all'improvviso sono crollati;
varie dottrine filosofiche che si sforzano di toccare la vetta del sapere, nel
corso dei tempi si avvicendano, prendendo spesso l'apparenza di una nuova
verità. Ma la parola che Bonifacio predicò alle genti di Germania, di Gallia e
di Frisia, essendo parola di Colui che rimane in eterno, vigoreggia anche nella
nostra età e per tutti coloro che volentieri l'abbracciano essa è via, verità e
vita (cf. Gv 14,6). Certo non mancano anche oggi coloro che la
respingono, che tentano di inquinarla con fallaci errori o che - calpestando la
libertà che compete alla chiesa e ai cittadini - si sforzano con menzogne,
persecuzioni e vessazioni di sradicarla dagli animi e di distruggerla. Eppure,
voi bene lo sapete, venerabili fratelli, questa astuzia non è nuova; fu già
conosciuta fin dai primordi dell'èra cristiana; già lo stesso divin Redentore
aveva in antecedenza ammonito i suoi discepoli con queste parole: «Ricordatevi
di quanto vi ho detto: non c'è servo maggiore del suo padrone. Se hanno perseguitato
me, perseguiteranno anche voi» (Gv 15,20). Tuttavia il nostro Redentore
aggiunse a conforto queste parole: «Beati coloro che patiscono persecuzione per
la giustizia, poiché di essi è il regno dei cieli» (Mt 5,10). E ancora:
«Beati siete se gli uomini vi malediranno e vi perseguiteranno e diranno di voi
ogni male, mentendo, per causa mia; godete ed esultate, poiché la vostra
ricompensa è abbondante nei cieli» (Mt 5,11-12).
Nessuna meraviglia,
perciò, se anche oggi in alcuni luoghi si odia il nome cristiano, se in molte
regioni la chiesa, nell'esplicare la missione divinamente ricevuta, è impedita
in diversi modi e con diversi metodi, come pure se non pochi cattolici si
lasciano ingannare da false dottrine e si mettono in grave pericolo di perdere
l'eterna salute. A tutti noi dia forza e coraggio la promessa del divin
Redentore: «Ecco io sono con voi per sempre fino alla consumazione dei secoli»
(Mt 28,20); ci impetri forza dall'alto san Bonifacio, che per portare il
regno di Gesù Cristo fra genti ostili non ricusò lunghi travagli, aspri
cammini, né infine la morte stessa, alla quale anzi andò incontro con fortezza
e con fiducia, versando il suo sangue.
Egli ottenga da Dio con
tutto il suo patrocinio tali invitta fortezza d'animo soprattutto per coloro che
oggi si trovano in angosciosa situazione per le azioni ostili dei nemici di
Dio; e ancora richiami tutti a quella unità della chiesa che fu sua costante
norma di vita e d'azione, il fervido desiderio che lo sostenne per tutto il
corso della sua vita nella solerte e diligente fatica.
Questo Noi domandiamo a
Dio con supplice preghiera, mentre a voi tutti, venerabili fratelli, e ai
singoli greggi affidati alle vostre cure impartiamo di cuore l'apostolica
benedizione, che sia auspicio dei doni celesti e pegno della Nostra paterna
benevolenza.
Roma, presso San Pietro, il 5 di giugno, nella festività di san Bonifacio vescovo e martire, l'anno 1954, XVI del Nostro pontificato.
PIO XII
(1)
PIUS PP. XII, Epist. enc. Ecclesiae fastos duodecimo exeunte saeculo
a piissimo s. Bonifatii episcopi et martyris obitu, [Ad venerabiles Fratres
Britanniae, Germaniae, Austriae, Galliae, Belgicae et Hollandiae
Archiepiscopos, Episcopos aliosque locorum Ordinarios, pacem et communionem cum
Apostolica Sede habentes], 5 iunii 1954: AAS 46(1954), pp. 337-356.
I. Appunti biografici su
s. Bonifacio, vescovo, apostolo della Germania; Cenobi da lui fondati;
Monastero di Fulda; Martire per l'evangelo. - II. Testimone della carità; Zelo
per il regno di Cristo; Uomo di preghiera; Attaccamento e fedeltà alla sede
apostolica romana; Apostolo della parola di Dio.
(2) Vita
S. Bonifatii, auctore Willibaldo, ed. Levison, Hannoverae et Lipsiae 1905, p.
21.
(3) Ibidem.
(4) Vita
S. Bonifatii, auctore Otloho, ed. Levison, lib. I, p. 127.
(5) S.
Bonifatii Epistolae, ed. Tangl, Berolini 1916, Epist. 28, p. 49.
(6)
Cf. ibidem, Epist. 51, 57, 58, 60, 68, 77, 80, 86, 87, 89.
(7) Ibidem,
Epist. 108, pp. 233-234.
(8) Ibidem,
Epist. 73, p. 150.
(9) Vita
S. Bonifatii, auctore Otloho, v. Levison, lib. I, p. 157.
(10) Ibidem,
p. 158.
(11) S.
Bonifatii Epistolae, ed. Tangl, Epist. 86, pp. 193-194.
(12)
Cf. ibidem, Epist. 41, p.66.
(13)
Cf. ibidem, Epist. 61, pp. 125-126.
(14) Vita
S. Bonifatii, auctore Willibaldo, ed. Levison, p. 40.
(15)
Cf. SIRMOND, Concilia antiqua Galliae, Parisiis 1629, t. I, p. 511.
(16)
Cf. S. Bonifatii Epistolae, ed. Tangl, Epist. 28, pp. 49-52.
(17)
Cf. ibidem, Epist. 57, pp. 104-105; et Epist. 59, p. 109.
(18)
Cf. ibidem, Epist. 78, p. 163.
(19) Vita
S. Bonifatii, auctore Willibaldo, ed. Levison, p. 46.
(20) Ibidem.
(21) Ibidem,
p. 47.
(22) Ibidem pp.
49-50.
(23)
Cf. ibidem, p. 50; et Vita S. Bonifatii, auctore Otloho, ed. Levison,
lib. II, p. 21.
(24) Vita
S. Bonifatii, auctore Radbodo, ed. Levison, p 73.
(25) Vita
S. Bonifatii, auctore Willibaldo, ed. Levison, p 54.
(26) S.
Bonifatii Epistolae, ed. Tangl, Epist. 111, p. 240.
(27)
Cf. Epistolae Lupi Servati, ed. Levillain, t. I, Parisiis 1927,
Epist. 5, p. 42.
(28)
Cf. S. Bonifatii Epistolae, ed. Tangl, Epist. 86, pp. 189-191.
(29) Ibidem,
Epist. 67, pp. 139-140.
(30) Ibidem,
Epist. 12, pp. 17-18.
(31)
Cf. ibidem, pp. 28-29.
(32)
Cf. ibidem, p. 29.
(33)
Cf. Vita S. Bonifatii, auctore Willibaldo, ed. Levison, p. 25 et pp.
27-28; S. Bonifatii Epistolae, ed. Tangl, Epist. 67, pp.139-140; Epist.
59, pp.110-112; Epist. 86, pp. 191-194; Epist. 108, pp. 233-234.
(34) S.
Bonifatii Epistolae, ed. Tangl, Epist. 50, p. 81.
(35) Ibidem,
Epist. 108, pp. 233-234.
(36)
Epist. enc. In hac tanta: AAS 11(119), pp.
216-217; EE 4/442.
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