ON ST. FRONTO, ABBOT IN THE DESERT OF NITRIA IN EGYPT.
IN THE SECOND CENTURY.
PrefaceFronto, Abbot in the desert of Nitria, in Egypt (Saint)
G. H.
We have hitherto illustrated the Acts of various Saints,
who led the monastic life under pagan
Emperors: among these deservedly ought
Saint Fronto to be numbered, by others called Frontonus
or Frontonius; concerning whom we must treat
on this day. His Life, in which the wondrous providence of God
shines forth, we have hitherto in print in the Lives of the Fathers,
which Rosweyde last edited in a more correct form: Life written by a contemporary: but we
illustrate this, having collated it with an ancient manuscript of the monastery of Saint Maximin at Trier.
The contemporary author testifies that what he writes he had from a certain monk of Saint Fronto
in number 9. By some this Life
is ascribed to Saint Jerome, but perhaps only as the collector of various lives,
which are reviewed in the first book of the Lives of the Fathers.
We have certain other Acts of his in a certain manuscript codex, another more recent is omitted,
which we took care to have copied from there. But they seem rather
to be some homily concerning the Providence of God, in which this example is extensively
drawn out, but taken from other Acts; which accordingly we judge
not to be committed to print.
[2] At the end of the Life these things are said to have been done under Antoninus
the Emperor, in his thirteenth year; whether Saint Fronto then died,
or whether from that year food began to be brought to him,
which is said to have been done up until his death. But who
that Antoninus was, Under which Emperor Antoninus he lived? is not equally clear. There was Aelius Hadrianus
Antoninus Pius, who, adopted by Hadrian, succeeded him
in the year 138, whose 13th year falls in the year
of Christ 150, which we read assigned in the notes of the modern Roman Martyrology.
But when the said Antoninus died in the year 161,
there succeeded him his son-in-law Marcus Aurelius Antoninus, together with
his brother Lucius Aelius Verus, whose 13th year coincides with the year
of Christ 173, to which Emperor the author
of the manuscript Florarium Sanctorum seems to have had regard, when he asserted that Saint
Fronto died in the year of Salvation 174. Afterwards there reigned
the son of Marcus Aurelius, who died in the year 180, Marcus Commodus
Antoninus: who, in the 13th year of his rule, in the year of Christ 192,
was strangled by his own men. Also in the year 211 the son of the Emperor Severus,
Antoninus Caracalla, obtained the Empire: but
this has no bearing here, because he was killed in the seventh year of his reign,
when the thirteenth year of reign is required here: Much
less is Marcus Aurelius Antoninus Heliogabalus to be admitted here,
a most impious man, slain in the fourth year of his reign;
nor Marcus Antoninus Gordianus, either the elder
or the younger, because the former scarcely reigned more than a year, the other not more
than a quinquennium, and neither bore the name of Antoninus,
but of Antonius, which nevertheless is also read in the old edition of the Life of Saint
Fronto. These things being thus considered, it seems that, according to the Acts,
the second century of Christ ought to be established as that in which Fronto flourished.
[3] His name, as that of a holy man, is inscribed in all the copies
of the Hieronymian Martyrology, and in the most ancient
Epternacensis these two words are read: Frontoni monachi.
In others more recent: his name is inscribed in the sacred Fasti. At Alexandria, of Fronto, or
Frontonis, or Frontunis the monk. Usuard wrote thus:
At Alexandria, of Saint Fronto the Abbot, whose
life was glorious in sanctity and miracles. The same things nearly
are found in Ado and in the modern Roman tables.
Rabanus sets out a long encomium from the Life with this opening:
On the same day in Nitria, of the monk Fronto, who
led seventy monks into the desert etc. Notker
thus begins his Martyrology: At Alexandria
of Blessed Fronto the monk of Nitria etc. In the Acts
there is indeed no mention of Alexandria, but of Nitria and of the city:
place of habitation. yet this city seems to have been Alexandria, the most famous city
of Egypt; just as the desert of Mount Nitria was in the vast solitude
of Scetis, near the Mareotis to the south, in which
places fifty monasteries or cells were afterwards
inhabited by the Nitrian monks: as we set forth more fully before the Life of Saint
Anthony the Great, on January 17,
§1. These therefore could have recognized Saint Fronto as their
standard-bearer. In the Viola Sanctorum, printed at Hagenau in the year 1508,
he is commemorated on April 19.
[4] Different from this holy Egyptian Abbot is Saint Fronto Bishop
of Périgueux, whom Peter de Natalibus book 9 chapter 109 and
Antoninus in his Chronicle part 1 title 6 chapter 26 §1 conflated into the same man.
Another Saint Fronto Bishop of Périgueux. Saint Fronto the Bishop is venerated on October 25.
With the same error, Fronto has been ascribed to the Carmelite Order
by Coria, Lezana, and others, one of whom imagines that Saint
John the Baptist's disciple he was, and that he was the third general Archimandrite
of the Carmelite Order, that he founded the first church in the world
in honor of Saint Mary, then was Bishop of Périgueux,
and finally lived in the desert of Nitria, and at the age of
131, in the year of Christ 153, died. With similar license Saint Fronto
is recorded by Bucelinus in the Benedictine Menology.
LIFE
By a contemporary author.
From a manuscript and from Rosweyde in the Lives of the Fathers.
Fronto, Abbot in the desert of Nitria, in Egypt (Saint)
BHL Number: 3189
BY A CONTEMPORARY AUTHOR.
PROLOGUE.
[1] Because you have often desired to hear what things are
holy, and I have calmly arranged to work; now
no longer a in skins of goats, but in gold and silver
and the most precious gems I have resolved to construct
the temple of God: and that we ourselves, as living stones, may be built up
into a spiritual house, progressing from the works of the better
in Christ Jesus our Lord; what
now has been done at Nitria, I shall relate; and I shall in no way
pass over the truth, since the present little work sufficiently
edifies monks.
[2] Therefore Frontonius, a true servant of God, progressing from day to day
in the zeal of the fear of God,
dreading the public and common life,
desiring a remote solitude, having called the Brothers together to himself, said: He departs with his companions into the desert:
(for there were with him about seventy men) Behold,
what have we to do with the damnable world, whose works it is fitting
to renounce in every way, that we may attain the heavenly
life? Therefore let us go to the desert,
carrying nothing with us, to acquire the heavenly
glory, and let us seek out from the virtues
a higher discipline. When he had said these things, all consented: and bearing
with them to the desert small seeds of herbs,
and b double-edged tools and little hoes, with which they might dig
the ground, they set out, and thus came into the desert.
And Frontonius again said: The Lord in the Gospel
says: Do not be anxious what you shall eat, or what you shall drink,
or with what you shall be clothed: for all these things the Gentiles
of the world seek. Matt. 6:25. Seek first the kingdom of God, and
his righteousness, and all these things shall be added to you. he exhorts them: Let us hold
the promise, and we shall find in ourselves the work
of the Lord preserved. All therefore dwelt in
the desert, laboring continually in the work of the Lord, and making progress in
the spiritual combat: for the Lord was assisting his servants.
But Frontonius himself prayed not for himself
only, but for all, knowing it is written:
Not seeking what is profitable to me, but to many,
that they may be saved. 1 Cor. 10:33
[3] And when they had delayed in that same desert for a long time,
the adversary of Christians began to tempt them,
that they should think in their heart that they ought to have
remained in the world, because the life of Anchorites is most harsh,
and no one can endure it. They murmured therefore
in their hearts, saying: What is this, that
our Father Frontonius has willed, that we should dwell in
the desert? Murmuring against the rigor of the institute Are those who dwell in cities and in towns
unable to see God: and only those who dwell in the desert
see? Do not good deeds commend them? Who
can live on the food of Angels?
Behold, we are dying of hunger: the defect of vigils
labor does not admit, but harsher fasts break us,
and our knees grow weak, so that none of us
can stand. Frontonius, hearing their murmur,
before they came to him to say anything,
anticipating them, said: He knows it: and meets it: How long will you provoke God,
murmuring in your hearts, and saying:
Are those who inhabit the desert alone
the servants of God? and who can live on the food of Angels?
Let us come together to the Abbot, and speak to
him, that we may dwell in the city: because if anyone sees us
there, he will opportunely direct to us, according to the will of God,
food, as the Lord has granted each to do.
[4] Know however this, that the Lord will not kill
with hunger the soul of the just. Ps. 32:19. Behold, the eyes of the Lord are over
those who fear him, he exhorts them to perseverance: that he may feed them in famine. And do you not remember this </content> </invoke>
scripture, which the Apostle says: In hunger and
in thirst? Yet in the desert there have never been lacking to you
the roots of herbs, nor have you ever remained fasting. 2 Cor. 11:27
Remember, however, what I have said before
to you: Do not be anxious what you shall eat, or what you
shall drink, or with what you shall be clothed: for all these things the Gentiles
of the world seek. The Lord knows how to give food
to those who fear him. Seek first the kingdom of God and his righteousness,
and all these things shall be added to you. For
if the Lord feeds the birds, and does not abandon the ravens:
how can he forsake us, having him
continually in mind, and assiduously praying to him?
Certainly if we perish of hunger in the desert, let us accuse
the Lord and reproach him, when to him
we shall come, saying: We believed in your Gospel,
where you said that all believing in you you would feed
with the food of heaven: we did all things which you commanded, we hoped
in you, and you despised us. But because there you
tested us, here all the more, that you may test the truth, render
what you promised. Do not therefore murmur against
God, lest, murmuring as our fathers in this
desert, and settles their souls. you perish by serpents. But if you wait for
the Lord, when he wills, he will give good things to those who fear
him. When he had said this, all were silent a little while
from their murmuring: yet they were placed in sorrow.
[5] But I have proposed briefly to set forth all things,
and to comprehend everything in rustic speech, which it is lawful to pursue together with
its title: Admonition of the writer. and to run through the sentences and syllogisms of this kind of little book
in sweet eloquence, just as each Reader can hear.
Let us return to the order of the little work begun, that we may not seem
to assert our own things: but to appear in his work
by more gentle utterances.
[6] The rich man is commanded by an Angel to send food to the monks: The Angel, therefore, sent from the Lord, proceeds to
a certain rich man at night, and says to him: You feast
splendidly in riches, and my servants in the desert lack
bread. Rise therefore at dawn, and send to my servants food
from all the things which I have given to you: because I have placed you as steward
nor have I ever dismissed you. So therefore it has pleased me from your
almsgiving to refresh my poor, who in the desert
live spiritually, and who have entrusted themselves to me their Lord:
therefore without delay do the word,
which now, sent from the Lord, I speak to you.
But if you do not do this, you have dissipated the peaceable covenant of the Lord
your God.
[7] But he, confronted by so great a terror, from that sleep
awakes: and rising in the morning, having called
his necessary friends and faithful servants, he spoke
to them, saying: As I was lying at night in bed,
I had taken a little sleep: he inquires whither he ought to send: and behold, suddenly a messenger
stood by, saying: Behold, you feast splendidly in your riches,
but my servants in the desert lack bread.
Rise therefore at dawn, and send to my servants food from
all the things which I have given to you, because I have placed you as steward
of my flock. Behold, I seek to send: but where the servants of God
dwell, I do not know. I desire to fulfill the command,
having been admonished: but who will show me the place
to which I should direct? An Angel has approached me, and
God has commanded: but you, who are elders, show me the place. And
no one was able to show him the place, because they were remaining in a hidden part of the mountain:
and no one knew where they were dwelling.
[8] Therefore on another night, confronted by a harsher threat,
and pierced with blows, that rich man again admonished by the Angel is chastised for his delay: is rebuked and
urged to direct food to the servants of God. Again rising at dawn,
he sought counsel from his former friends,
that they might tell him, or certainly might inquire from others,
where the servants of God were dwelling. He was saying these things also with
the greatest weeping, showing the blows with which by the hand
of the Angel he had been struck in the night. But when no one was able
to show him the place of habitation of the servants of God, one
who was of greater counsel than the rest, answered and said:
If you are willing to accept my counsel, dearest one, perhaps
this will be salutary for you. You have seventy camels,
load them with all the goods by which you understand
that the servants of God can be nourished: and direct the camels along the way,
with no one leading them. And if from God this command was made,
your animals will return to you safe: but if
from the devil loss looms over you, willingly bear the scourges
of the time, rather than perhaps be seized by a harsher blow.
But if this counsel displeases you, seek another
who may be able to give a better response. Saying these things,
he was silent: but to the rich man himself, and those who were with him, such
counsel was pleasing. he sends 70 camels without a leader. He therefore loaded
sixty-five camels from those things which the servants of God could
eat: but he imposed upon five camels made-up provisions
as food for all the animals, with
the greatest pain saying: If anyone finds them, and
exposes their loads: on seeing the provisions, he will have pity
on them, and give them to eat. And with loud weeping, binding
the ropes in one row, he directed them along the way, commending
them to the Lord, that if from God was the command, they might return
swiftly with safety. Yet no d driver
went with the animals.
[9] And when they went out the gate, the little servant let go
the first camel, whose lead he held, whom
the others followed, and they went along the way alongside the circuit
of the mountain, going alone. But I know not whether the camels could
go alone, but with the Lord's messenger going before, these, under Angelic guidance, arrive at the monastery on the fourth day.
they went the direct way (as was understood afterwards):
and on the fourth day, the journey completed, at the ninth hour, while the Brothers were
doing the work of God, as a certain one afterwards reported to us,
behold, the first camel lay down before the doors: but
the sound of the bell could not be heard, the noise
of hymns resounding. The Abbot, however, since he was near
the door, was the first to see, and rejoiced greatly.
For the entrance of the monastery was narrow, and the Abbot alone
closed the doors with his position, and with the other Brothers placed within,
he was silent, answering nothing, until the hymns
were completed.
[10] St. Fronto rebukes the murmurers: e Then, the order of hymns completed, having called together
the Brothers, almost reproaching them, he said: Where are
your murmurings? Behold, the Lord by a strong command
has sent us food from on high: to whom he willed, a man
of prudence commanding, he has led to us camels laden.
Come, let us put down the loads, that the weary animals
may be refreshed. Then all, joyful with wondrous thanksgiving,
together rendered thanksgiving to God:
and rejoicing, they put down the loads of the camels. But upon
the five camels, the packs being unfastened, he cares to refresh the camels: they found
provisions. Washing therefore the feet of the animals,
from their bedding they made mangers: and set before them
the foods which they themselves had brought; and
they themselves also were running through all the windings
of the mountain, to seek known herbs, that the laboring animals
might be refreshed with abundant food.
[11] Now when morning came, the Abbot choosing a useful counsel,
and utterly spurning avarice, took
half of the food; but dividing the other part, upon
all the camels, lest others might seem to carry more and injury be done
to the others, he sends back half of the provisions: he imposed on all half the load, as though
returning eulogies to the Lord of things, that he might cut down the law of avarice,
and render half of the offering to the proper owner
of the camels. There were therefore the above-mentioned friends with the owner of the camels,
consoling him
concerning the danger of such great animals, and at the same time entreating the Lord,
that so great a loss might not befall an innocent man.
[12] On the eighth day, however, when all were gathered together in one,
fasting; one who had light and keen ears,
catching through the blasts of the winds the sound of a little bell,
for a little while was silent: and when he finally grasped it sounding well,
the camels are received with great joy, he said: I think that from the height
of the mountains the motion of a sounding bell is heard.
Then all going out, perceived the arrival of the camels;
a wonderful joy received all with rejoicing,
and fruitful f from the consolation of the man. For he who was already mourning
as if the animals were dead or lost, rejoicing
over the received animals, was glad. They all came
unharmed, not sad in countenance, nor having any thinness of need.
Therefore that man received his camels, with
great thanksgiving: and seeing the loads, much
more refreshed, he exults. Then he calls also those friends and
many poor to a noble banquet: and the same eulogies
to the needy he distributes, which he had received.
But also to the friends who were present, from these he bestowed: and himself
also receiving the blessing of holy gladness,
he rejoiced in the Lord.
[13] Thus from him and from others he receives food From that year therefore, until the death of Frontonius,
that rich man, at the same time when he had first sent,
sent the necessary food to them: and the Lord so commanded other
rich men, that watered from all the feasts,
the servants of God with Saint Frontonius would have nothing
less. The sons watched in the works of God with the father,
and admonishing them with spiritual feasts, and he instructs his own in the Spirit. he filled them
daily with heavenly speech: and exulting, he rejoiced in
the Lord, who had given him such understanding, that he had sought
remote solitary places worthy.
[14] Hand on this to be read, for the edification of many
monks. Admonition to monks. For he will be better
in the sight of God, not whoever reads, but he who
believing the servants of God has done thus. But he will receive his reward from
Christ Jesus our Lord, who has not despised
the almsgiving of the poor, and has looked upon the servants of God with
a direct heart, in the glory of our Lord
Jesus Christ, to whom be honor and glory forever and ever,
Amen.
[15] These things were done under the Emperor Antoninus, in the thirteenth
year of his reign.