ON ST. AUCTOR, BISHOP AND CONFESSOR,
AT METZ IN GAUL.
VI century.
PRELIMINARY COMMENTARY.
Of his cult and age.
Auctor, bishop and confessor, at Metz in Gaul (St.)
J. B. S.
He is praised by the more recent writers. Of the deeds of this celebrated Bishop of Metz, as few things are written, so intricate are those which pertain to the solid determining of his age. We have set his cult first, of which, although the classic Martyrologists make no mention, it is certainly expressly announced in the proper of Metz itself, and in very many Usuardine codices, both manuscript and printed, as also in our Ms. Florarium, in Maurolycus, Canisius, and others, of which those codices mark it rightly which express the place of today's deposition: At Marmoutier, of St. Auctor, bishop and confessor, as Castellanus also rightly writes. Behold the eulogy of Saussay: At Metz, of St. Auctor the bishop, who, succeeding Leguntius, filled that see with the distinguished lights of the virtues, and, being present at the Council of Cologne to vindicate piety, contributed his vote and no small honor. Having at length piously fulfilled his pontificate and his life, he happily hastened, stripped of the mass of the flesh, to the contemplation of the Godhead, in which is the fruition of the highest good.
[2] A word must here be premised about the confusion which long since prevailed among Saints of the same name under the name of Auctor, Whether he was present and which our Brouwer rightly removed when in the Annals of Trier, volume I, page 281, number 23, he thus distinguishes: To Auctor of Metz there is given the IV of the Ides of August, whose relic was translated by Drogo, under Louis the Pious, to Marmoutier in the domain of Alsace. It does not please all, what Saussay just now asserted, that he contributed his vote and no small honor at the Council of Cologne to vindicate piety, inasmuch as there the name of Victor is expressed, not of Auctor, whom indeed they contend not to have sat in that council with St. Servatius, but to have been a whole century later, and thus to have been present at the most disastrous destruction of the city of Metz by Attila. Nor indeed was that controversy born today, which our Henschen long since laboriously weighed and resolved, when at the XIII of May he accurately illustrated the deeds of St. Servatius, bishop of Tongeren. It will be useful to have transcribed his words here for composing in some way the cavils of the critics. Thus he has it there, chapter 2, number 16:
[3] Another note of time by which the Chronology can be confirmed which refers the death of St. Servatius to the year 384, at the Council of Cologne: and which overturns Valois' fiction of imagining two Servatii, can be taken from the age of St. Auctor, bishop of Metz: to whom, on the journey undertaken to Rome for the sake of deprecating the destruction, Hariger below relates that St. Servatius came, and after him all the writers of the Life of Servatius. This St. Auctor had sat with St. Servatius in the Council of Cologne; but by the inadvertence of copyists, a single letter being changed, Victor is written in the Acts: which error was already before observed by bishop Meurisse in the History of the Bishops of Metz, by Ægidius Gelenius in book I on the Greatness of Cologne Agrippina, syntagma 6, note 3, by Claude Robert in the Gallia Christiana, and others. St. Auctor is inscribed at the day X of August in several Martyrologies written by hand and printed, and in Saussay in the Gallican Martyrology he is said to have contributed his vote and no small honor at the Council of Cologne to vindicate piety.
[4] his age is examined Meurisse says that he sat forty-nine years. He is reckoned among the more illustrious Bishops of Metz in the Life of Deicolus published by us at the XVIII of January, where are named Clement, Cælestis, Adelphius, Auctor, Arnulph. His successors were Æsletius, Urbicius, Bonolus, Terentius, Gunsolinus or Gossolinus, sixth from St. Auctor: under whom the cited Meurisse asserts that the city of Metz was a second time subjected to the fury of the Huns, over whom Attila presided. And so, if for fear of the approach of that same Attila, as Valois will have it, St. Servatius, about to go to Rome, dealt with St. Auctor at Reims, it will be necessary to give to the men of Reims also two Auctors, or one Victor and another Auctor, of whom the first was present at the Cologne synod, the second lived in the time of Attila: as he distinguished Servatius from Aravatius: and all the same things, without the pretext of even the slightest authority, Valois would have to fasten upon the men of Reims which we have washed away when fastened upon the men of Maastricht. Whereas our opinion escapes both, placing the meeting of SS. Auctor and Servatius at the first coming of the Huns, who a century later under the leadership of Attila made another irruption into the Gauls, by saying that Gregory of Tours meant to signify this and nothing else, when at the first mention of the Huns he also mentions Attila.
[5] and, the second Servatius being excluded, That Gregory, and Paul the Deacon, who without doubt followed him, is thus to be explained, those will confess who shall weigh the matter a little more attentively, lest we be compelled to feign some Servatius, bishop of Tongeren, unknown for so many centuries to all Belgium, who survived to the times of Attila, by connecting, namely, chapters 5, 6, and 7 of book 2 of the History of the Franks, which ought rather to be distinguished, at least in respect of the name of Attila which is there inserted, Gregory confounding several devastations by the barbarians into one, where Meurisse carefully distinguishes them, so that, as they invaded Trier more than once before Attila, whether Franks or Vandals or Huns, so at those same divers times the people of Metz suffered the same slaughters, at least about the end of the fourth century; in which way are to be reconciled those things which in the Life of St. Servatius, chapter 3, are most expressly set forth concerning his Roman pilgrimage, and concerning St. Auctor consulted upon the same, where, divers most ferocious nations which were laying waste the Gauls being enumerated, he thus proceeds at number 20:
[6] the other Servatius Blessed Servatius, knowing and hearing of their coming, and at the same time fearing for the invasion of his city, with many tears and afflictions of the body prayed the mercy of the Lord that He would protect His people from the wickedness of the faithless. But perceiving in spirit that, the sins of the people hindering, this was in no way granted to him, he resolved to go to the thresholds of the Apostles Peter and Paul, that at least for his own people of Tongeren he might deserve to obtain deliverance by their merits. All things fitting for the journey being therefore prepared, and the necessary companions taken with him, he enjoined upon the citizens urgency in fastings and prayers over so great a peril: and so, the journey being undertaken, he first seeks the prudence of blessed Auctor, bishop of Metz. And the blessed prelate Auctor, having held deliberation with St. Servatius, judged that his intention was well grounded, at the same time earnestly asking that prayer be poured forth there more abundantly for himself and his city, that, since he could not go to Rome himself, by his most holy prayers, with the intervention of the Apostles, he might deserve to obtain the longed-for deliverance for the citizens committed to him.
[7] Thou seest here the impending calamity, thou seest Servatius and Auctor contemporaries, is rightly reconciled. with no mention at all made of Attila. Further, that St. Gregory wrote the name of Servatius, not of Aravatius, the recent editor Ruinart both admits and proves in a note, being not so very averse from Henschen's opinion, as neither are other learned men, and most recently our Longueval in his History of the Gallican Church, volume 2, page 64, to whom the doubling of Servatius — namely that one sat in the fourth century and was present at the Council of Cologne, but the other is to be drawn back to the times of Attila, and indeed by that very reckoning was a contemporary of St. Auctor — to whom, I say, a twin Servatius has hitherto been displeasing, whatever Pagi in the Critique on Baronius at the year 451, heaping up many things after the manner of one insulting, may vainly think that he has established two Servatii from Paul the Deacon there copiously cited. Which nevertheless, be it said with the good leave of that most learned man, has hitherto persuaded neither me nor others. But since the narration of Paul the Deacon embraces the chief deeds of our holy Auctor, we have thought that it should here be transcribed from the Corpus of Frankish History, in which from page 171 there exists his little book on the Bishops of the church of Metz.
THE NARRATION OF PAUL THE DEACON
Concerning St. Auctor, bishop of Metz.
Auctor, bishop and confessor, at Metz in Gaul (St.)
BHL Number: 0746
The calamity of the barbarians pressing on, Thereafter the thirteenth, the venerable prelate Auctor, received the church to be governed, at that time when not only Gaul, but almost the whole west, endured the savagery of the raging barbarians. Of which man, although other remarkable deeds also are believed to have been done by him, only two of his miracles have been spread abroad to our memory. At that time therefore, when this reverend Prelate was leading a life adorned with all virtues, Attila, king of the Huns, crueler than all beasts, having many barbarous nations subject to his dominion, after he had crushed Gundicar, king of the Burgundians, who met him, loosed the reins of his savagery to crush all the Gauls. His coming being foreknown, blessed Servatius, bishop of Tongeren, went to Rome to the most sacred bodies of the blessed Apostles Peter and Paul, that by their sublime merit he might especially obtain from the Lord that He would turn away the indignation of His wrath, and free the people of the city of Tongeren from so great a destruction.
[9] by St. Servatius Then it was divinely revealed to him through the same blessed Peter the Apostle that it was so determined by the heavenly judgment that all Gaul should be delivered over to the infestation of the barbarians, except the oratory of blessed Stephen the levite and protomartyr situated at Metz, in which his precious blood was laid up without the stain of corruption. When these things had been revealed to St. Servatius, he hastened back to the Gauls: and he found the swarms of the Huns already through
all the Gauls raging. And when they had withdrawn from the siege of the men of Metz, because they saw their city impregnable by reason of the strength of its walls, it happened that blessed Servatius, at that very time while he was returning from Rome, came to Metz, and when he had related all things, as he had learned by revelation, to his holy fellow-priest Auctor, he returned to his own city, that is, to Tongeren.
[10] is taught of the destruction of the men of Metz. And without delay, after his departure, the wall of the city of Metz fell down, and by heavenly disposition laid open an entrance to the enemy. But presently blessed Auctor, perceiving the city delivered to the swords of the enemy, ordered all the little children who had not yet received the washing of the sacred font to be baptized. Therefore the Huns, who were besieging a fort twelve miles thence which is called Scarponna, hearing that the walls of the city of Metz had fallen, returned to it again in swift haste, and, laying all waste with fires and rapines, slew many of the citizens together with the little children who had been baptized: but the rest who could survive the destruction they carry off captive together with St. Auctor the bishop.
[11] The oratory of St. Stephen There was indeed fulfilled concerning the dwelling-place of blessed Stephen the levite and protomartyr what had been foretold at Rome by the most blessed Peter to Servatius, the servant of Christ. For when the raging barbarians beheld that same basilica from afar, they hastened toward it at a run, as though about to seize rich spoils: and when they drew nearer, there appeared to their eyes as it were a huge rock and a solid mass. And when, blinded in their minds, they felt round it with their hands and sought an entrance for going in, nothing at all appeared to them but the hardness of natural rock. At length, often departing and again returning, when they saw that they profited nothing, at last, wearied, they went away, and were frustrated of the effect of their iniquity.
[12] wonderfully preserved. What also blessed Gregory, bishop of Tours, related concerning this oratory in his books, I will not pass over in silence. For he reports that, before these enemies came, a faithful man saw in a vision blessed Stephen the Levite as it were conferring with the holy Apostles Peter and Paul about this destruction, and saying: I beg, my Lords, that you do not permit, by your intercession, the city of Metz to be burned by the enemy; because there is a place in it in which the pledges of my littleness are contained: but rather let them feel that I can do somewhat for the people before the Lord. But if the wickedness of the people has so grown that nothing else can be done unless the city be delivered to burning, at least let this oratory not be burned. To whom they say: Go in peace, most beloved brother: thy oratory alone shall be free from the burning; but for the city we do not obtain it, because the sentence of the Lord's decree has already gone forth upon it. For the sin of the people has prevailed, and the cry of their wickedness has ascended before the Lord. Therefore this city shall be burned with fire. Whence there is no doubt that by their intercession, the city being laid waste, the oratory remained unharmed.
[13] Then, when the enemy from thence had come to the town which is called Decempagi, which is thirty miles distant from the city of Metz; That the barbarians might be freed from the darkness because our God has ever a care for His servants and in wrath (as the Psalmist says) withholds not His mercy; suddenly so great a darkness surrounded those same Huns that they knew not at all what to do or whither to turn. Then, anxiously inquiring, as in such a case was needful, the cause of so great a calamity, they hear from one of the captives whom they were leading that they suffered such things on account of the servant of the heavenly Lord, Auctor the bishop, whom he said he had seen among the number of the captives. Presently therefore, a search being made, they find blessed Auctor, and when they asked him what he would receive as a gift, that he might free them from so great a peril, he answered to this that no other gift could be offered him more pleasing than if they should suffer all the captives whom they were leading to return to their own homes. Which if they should do, he promises that he will without doubt obtain from his Lord that they be delivered from the darkness in which they were held. And so it was done. And presently the Huns, seeking throughout their whole army the captives whom they were leading, gave them back to blessed Auctor: and, the darkness (as had been promised them) ceasing from them, the light being restored, they were freed from their straits.
[14] And so the venerable servant of Christ, while for a little while he was reckoned in the lot of the captives, they release St. Auctor and the rest of the captives. at the same time released many from captivity. O with how much better a glory did he triumph over the citizens brought back than the cruel barbarians, who had before led them away as though victors, could have triumphed! Let us come also to another miracle which was wrought by his merits with heavenly power. At a certain time, when in the oratory of blessed Stephen the protomartyr (of which we have related above) a beam, loosed from the very summit of the roof, had fallen down, it so shattered the marble of surpassing whiteness which was on the altar that it altogether divided it into two parts.
[15] Blessed Auctor is present, and while all who were there were saddened at the loss inflicted, Another notable miracle of the Saint. he, trusting in the Lord, ordered those same broken pieces to be joined one to another, and the ministering vessels to be prepared for him, that upon it he might, after the accustomed manner, offer the gift of the divine sacrifice. And so, while they were astonished and attentive to what he would do, he presently offered the saving victim to God. Straightway that whole fracture was so made solid as if it had not before been divided at all. Yet there is in that same marble what to no small degree may be admired down to the present day. For it still so appears, to those who look more attentively, as if divided, but, carefully handled with the fingers, it is so proved solid that no indication of any division is felt in it. There is no doubt that he wrought many other wonderful things: but how great and of what sort he was can be fully known from these things which have been revealed.
Upon the foregoing text,
OBSERVATIONS.
Let the first be that which Meurisse suggests to us in his History of Metz, page 178; namely that Paul the Deacon was sent by Charlemagne, while bishop Angelram sat, to write the series of the Prelates of that distinguished and celebrated church, and their deeds or lives. But since the various devastations and burnings of the barbarians, four centuries before, had wholly consumed with flames the records left after their deaths, that historian could not hand down to posterity matters of great moment. So Meurisse; so that it ought not to seem strange if he confounded some things here and there, as did also St. Gregory of Tours.
[17] II. He rightly marks St. Auctor, of whom we treat, in the thirteenth place, but he ought to have consulted the series and the years of his predecessors, that he might not so easily assert that both he and St. Servatius survived to the age of Attila. Nor less does he anticipate the times when he narrates that Gundicar or Guadacarius, king of the Burgundians, was crushed by that same Attila, who seems by no means to have survived to his invasion, having been sufficiently subdued by Aëtius many years before.
[18] III. Further, that SS. Auctor and Servatius preceded Attila by a whole century, to say it again, is evidently established from this, that both were present at the Council of Cologne, Pagi exulting in vain, and boldly affirming his opinion to be certain, as though forsooth, that not Auctor but Victor of Metz subscribed to the Council of Cologne, not noticing, I think, the monstrous parachronism he must swallow, inasmuch as he sets up a Victor at Metz for the year 346 or 349, whereas none of that name sat there after the year 153, which is most manifest from Meurisse's Catalogue, so that willy-nilly he is forced to subscribe to the more common opinion, which has already abundantly shown that the name of Auctor was corrupted into that of Victor.
[19] IV. You would desire equal accuracy in Calmet, who, prefixing to his History of Lorraine a chronological series of the Bishops of Metz, after he has enumerated the first four, namely Clement, Cælestius, Felix, and Patiens, whose times make up not more than 96 years, when he has come to Victor I, dares roundly to pronounce that that Victor I was present at the Council of Sardica in the year 347. And proceeding to review the remaining seven, who with the first five make up only 280 years, when he comes to St. Auctor, namely ours, the XIII in order, he does not doubt that he was contemporary with Attila in the year 451, which he openly declares.
[20] V. Equally half-jest and half-earnest are the things which follow in the same Catalogue of Calmet, when, enumerating the successors from St. Auctor, after he has brought the series down to Hesperius, he says that he was present at the Council of Clermont in the year 535, where, if his Catalogue holds, from Auctor to Hesperius there are made up 228 years, which, if they be added to the Attilan year 451, will bring Hesperius down to the year 679, which epoch let him combine with the said Council of Clermont who can. It does not please me to linger longer over those trifles. What could be found concerning St. Auctor has been said: of his age, and of the age of the single Servatius, bishop of Tongeren, Henschen long since disputed, not only at the day XIII of May, but also in the Historical Exegesis before volume VII of May, to which nothing remains for us to add.