CONCERNING ST. SIMPLICIUS, ARCHBISHOP OF BOURGES IN GAUL,
ABOUT THE YEAR 480.
HISTORICAL COMMENTARY.
St. Simplicius, Archbishop of Bourges in Gaul.
Section I. Simplicius elected by Saints Sidonius and Agroecius.
[1] The fifteenth bishop of the Church of Bourges in Aquitania Prima was St. Simplicius, elected in the fifth century of the Christian Era, about the year 472. What the state of orthodox religion in Aquitaine then was, St. Sidonius Apollinaris testifies, who was at that time Bishop of the Arverni in the same Aquitania Prima. Euric, or Euaricus, King of the Visigoths, had shortly before murdered his own brother Theodoric and seized his kingdom, Against Euric, King of the Visigoths, and was striving with the utmost force to extend the frontier of his realm, as the same Sidonius says in book 7, epistle 6, by breaking and dissolving the ancient treaty which the Goths had struck with the Roman Empire against the Huns. How hostile he was to the sacred rites of the Catholics, the same Sidonius indicates thus: What must be acknowledged, he says, is that the aforesaid King of the Goths, although he is terrifying on account of the merits of his forces, most addicted to the Arian sect, I dread him as one who will plot not so much against Roman walls as against Christian laws. So much, as they say, does the mention of the Catholic name embitter his mouth and his heart, that you would wonder whether he holds more firmly the leadership of his nation or of his sect. Add to this that he is powerful in arms, keen in spirit, vigorous in years; oppressing Aquitaine; he suffers only this one error, that he thinks the success of his negotiations and counsels is granted him for the sake of legitimate religion, which he rather obtains through earthly good fortune.
[2] And soon he sets forth what damage had already resulted from that tyranny of his: Bordeaux, Périgueux, Rodez, Limoges, Javols, Eauze, Bazas, Comminges, Auch, and already a far greater number of cities, with their chief bishops cut off by death, and with no bishops subsequently appointed to fill the offices of the deceased (through whom assuredly the ministries of the lesser orders were supplied), for that reason many cities lacked bishops. drew a wide frontier of spiritual ruin. This is well known to have advanced daily by the increasing loss of the dying Fathers, so that it could have swayed not only any heretics of the present, but even heresiarchs of former times. Thus a sad despair of broken faith presses upon the peoples deprived of their bishops by their departure. No care exists in the desolate dioceses and parishes. temples and sacred rites were neglected: In the churches you may see either the rotting collapses of roofs, or, with their door-hinges torn away, the entrances of the basilicas blocked by the thickets of bristling brambles. You may see — oh, the grief! — cattle not only lying in the half-open vestibules, but even grazing on the grassy sides of the verdant altars. But no longer is it only in the rural parishes that solitude reigns; even the assemblies of the urban churches are growing sparse.
[3] The same things are narrated from Sidonius, and some more distinctly, by St. Gregory of Tours in book 2 of the History of the Franks, chapter 25, with these words: In his (Sidonius's) time also Euric, King of the Goths, crossing the Spanish frontier, brought a grievous persecution upon the Christians in Gaul. Priests were relegated or slain by him. He cut down on all sides those who would not consent to his perversity: he subjected the clergy to prisons: as for the priests, some he sent into exile, others he slaughtered with the sword. For he had ordered the very entrances of the sacred temples to be blocked with thorns, so that the difficulty of entering might cause forgetfulness of the faith. At that time especially the cities of Novempopulania and the two Aquitaines (so Sirmond judged it should be read, as did Papirius Masso in Chesne's edition, whereas in Gregory's manuscripts one reads "the two Germanies") were devastated by this storm. There still survives, moreover, for this cause, a notable epistle of Sidonius himself addressed to Bishop Basilius, which speaks of these things. But the persecutor, not much later, was struck down by divine vengeance and perished. So says Gregory, who could have learned some things not clearly expressed by Sidonius, such as the slayings of priests and others not consenting to the royal perversity, also from eyewitnesses or from those to whom they had reported. For how many things have we ourselves once heard from those who had seen things done under the Emperor Charles V and Francis I, King of France, 130 years ago! And yet what an interval of time had not elapsed from the reign of Euric to the pontificate of St. Gregory of Tours. For certain critics unfairly censure Gregory, as though he did not explain Sidonius's testimony in good faith. He indeed uses some of Sidonius's words; but he neither narrates everything that Sidonius does, nor only what Sidonius tells. I do not believe, however, that Euric rushed to shed the blood of priests solely on the pretext of the orthodox faith, though perhaps under another pretext, even though the barbarity of the Gothic race and the fury of the Arian heresy sufficiently incited him to it; but that he put forward other reasons for relegating some priests, ordering some to be thrown into prison, and even having some killed.
[4] When this was the state of affairs, Eulodius, Archbishop of Bourges, departed this life; nor could the provincial bishops assemble to elect a successor, [Since therefore the bishops could not assemble to elect an Archbishop of Bourges,] because (as the same Sidonius testifies below) of the cities of Aquitania Prima, only the town of the Arverni had remained to the Roman side — the wars had taken the rest — apart from the Metropolis itself: although both were later torn from the Roman Commonwealth and brought under the power of the Goths. In that province, as was said, Rodez, Limoges, and Javols lacked bishops; the bishops of the other cities could neither have obtained safe conduct from the suspicious tyrant,
nor would they have wished to request it. Therefore Sidonius, who alone from that province could come, was invited to Bourges — a man most celebrated for his reputation of wisdom and holiness, and for the nobility of his birth, being the son-in-law of the Emperor Avitus. St. Sidonius, Bishop of the Arverni, He first explored in person the condition of the city bereft of its Pastor, and the aspirations of the candidates, and wrote to St. Agroecius, Metropolitan of Sens, whom he also invited thither: for it was permitted, if the provincial bishops could not be present in sufficient number, to summon also the Metropolitans of other provinces. Thus Sidonius writes to him in epistle 5:
[5] I came to Bourges at the decree of the citizens. The cause of the summons the aspirations of the people was the wavering state of the Church, which, having recently been widowed of its chief Pontiff, had sounded a kind of trumpet call for both orders of profession to seek the episcopate. The people roar, divided by rival factions: a few do not merely offer others, many not merely offer but thrust forward themselves. If you give any counsel on your own part according to God and truth, everything that presents itself is trivial, changeable, painted: and having observed in person the ambition of the candidates, and what shall I say? The only thing present there is unvarnished shamelessness. And unless you were to judge that I complain without cause, I would dare to say that most are of so reckless and so dangerous a disposition that they are not afraid to seek the most sacred seat and dignity by offering a price: and that the matter could long since have been put up for auction and sale, if a seller as desperate could be found as a buyer stands ready.
[6] Therefore I beseech you to grace the newness, modesty, and necessity of my office with the companionship of your most distinguished visit, He invited St. Agroecius, Archbishop of Sens, there, and to defend it with your aid. And do not, although you are the head of Sens, withdraw yourself amid these uncertainties from healing the concerns of the Aquitanians: because it matters little that our province is divided in habitation, when in religion our cause is joined. Added to this is the fact that of the cities of Aquitania Prima only the town of the Arverni has remained on the Roman side — the wars have taken the rest. Therefore in appointing a bishop for the aforesaid city, we lack the number of provincial colleagues unless we are sustained by the agreement of Metropolitans. For the rest, as regards the prerogative of your honor, no one has yet been nominated, admitted, or elected by me: everything is preserved for your judgment, whole, intact, and complete. I consider only this as my part: to invite your persons, ready to abide by his judgment: to await your wishes, to commend your decisions; and that when anyone is appointed to the place and rank of a Bishop, the command should proceed from you, and obedience from me. So he writes. From which someone might perhaps conclude that, besides Agroecius, other Archbishops of neighboring provinces were also invited. That at least one Metropolitan was present — Agroecius himself, I suppose — is clear from the address which Sidonius himself then delivered to the people of Bourges, where he speaks thus: To this impossibility is added the weight of embarrassment, because, by the presentation of a decretal letter, you have particularly entrusted to me the decision of electing a Bishop, in the presence of the most holy and most worthy Pope: who, being the head of his own province, and also superior in instruction, eloquence, privilege, seniority, and age — I, about to speak before and in the presence of a Metropolitan, being both a provincial and a junior, equally bear the shame of an incompetent and the envy of an impudent man.
[7] St. Perpetuus, Archbishop of Tours, afterward requested that speech to be sent to him by Sidonius, who, in epistle 9 of book 7 addressed to him, among other things speaks thus: You command me to send you the speech which I seem to have delivered to the people at Bourges in the church. And presently he thus mentions the candidates for that Metropolitan dignity: For when, he says, the factions of the parties, the enthusiasms, and the changes were pulling me in different directions, there were very many candidates, injury suggested material for my writing, just as business was stealing the time. For so great was the crowd of competitors that two benches could not have held the very numerous candidates for a single chair. All pleased themselves; all displeased everyone. For we would not have been able to consult together on anything, had not the people, mollified, surrendering the loss of their own judgment, submitted themselves rather to the judgment of the bishops; few at all were suitable, a few of the presbyters grumbling in corners, but in public not even murmuring, because most feared their own order no less than the rest. Therefore while publicly everyone was being careful about everyone else, it came about that all heard without disdain what they might thereafter seek eagerly. What Sidonius here says some "fringultisse" (chirped), Savaron explains as having murmured under their breath, and says it is a word coined from the bird fringilla (chaffinch): he admits, however, that in some books "singultientibus" (sobbing) is read, but prefers the former. Concerning these same candidates, Sidonius pronounced the following in the speech itself delivered to the people and the entire assembly: though some were adorned with certain gifts. I say this all the more freely: of the multitude of bystanders, many are episcopal, but not all can be bishops in every respect; and while individuals possess the distinctive quality of diverse gifts of grace, all suffice for themselves, no one for everyone.
Section II. The life of Simplicius before his Episcopate, praised by St. Sidonius.
[8] The same St. Sidonius consulted St. Euphronius, Bishop of Autun, in epistle 8 of the same seventh book, whether he should raise Simplicius to the vacant Metropolitan throne, not without praising him, writing thus: But because long intervals of space have been interposed as an obstacle to such desires, I earnestly beg that you resolve my consultation about the scruple of the uncertainty that has arisen; Simplicius was demanded by the people, and since the people of Bourges demand the distinguished man Simplicius to be ordained as their bishop, determine what I ought to do about so great a matter. For you are of such condescension toward me, or of such authority toward others, that if you wish anything to be done (and you will wish whatever is most just), you ought not so much to persuade as to command. Concerning this Simplicius, however, know that very many good things are reported, and indeed by very many good people. These testimonies at first seemed to me praised by good men, not sufficiently agreeable, because too favorable. But after I saw that his rivals could do nothing more than remain silent, while his rivals dared not contradict, nor even the heretics, especially those who favor the Arian faith; and that nothing illicit was objected to the man named, although he was not yet of our profession — I perceived that a man must be considered most excellent about whom a bad citizen could not speak, and a good one could not remain silent.
[9] Upon this Simplicius, therefore, the aspirations of the people and the judgments of the bishops particularly converged. The formula by which Sidonius proclaimed him Archbishop, and the virtues by which he was distinguished, he declares more clearly in the cited speech. It is found in book 7 of the Epistles, after epistle 9, and in volume 1 of the Councils of Gaul. We shall draw a few passages from it. After the introduction, therefore, and the exposition of those reproaches which he might justly fear, he speaks thus: Wherefore at present I shall discharge the obligation of trustworthiness which I owe not so much to the charity of the good as to the suspicion of the malicious. The Holy Spirit lives, our Almighty God, who by the voice of Peter condemned in Simon Magus the presumption that the grace of blessing could be purchased for a price — that in him whom I have judged suitable for you, all things having been duly examined, I favor neither money nor influence: but that having examined thoroughly enough the condition of the person, the time, the province, and the city, I have believed the man, whose life shall be recounted in what follows, to be the most fitting. Blessed Simplicius, proclaimed Bishop by Sidonius, hitherto a companion of your order, and from now on (if God grants through you) to be reckoned of our order, so responds to both sides either in deed or in profession, that both the commonwealth may find in him something to admire, and the Church something to love. If reverence is owed to birth (since the Evangelist showed that this too should not be omitted; for Luke, undertaking the praise of John, sprung from an illustrious family, reckoned it most outstanding that he came from a priestly stock, and was about to celebrate the nobility of his life, yet first extolled the distinction of his family) — his parents presided either over episcopal chairs or over tribunals. His illustrious lineage in both walks of life flourished either with Bishops or with Prefects. Thus it was always the custom for his ancestors to lay down either human or divine law. If moreover we weigh his person with more deliberate consideration, and very distinguished, we find him holding among the distinguished Princes here his proper place. But you say that the illustrious men Eucherius and Pannychius are considered his superiors, justly preferred to two twice-married men, because they have hitherto been thought so: but for the present case they are not required by Canon law, who have both passed to second marriages.
[10] If we reckon his years, he has the vigor of youth flourishing in age, and the counsel of old age. If we compare his learning or talent, nature contends with education. If we must inquire about his kindness, to citizen, cleric, pilgrim, the least and the greatest, humane, it is offered even beyond sufficiency, and he who was not going to repay more often recognized the bread of another as his own. If the necessity of undertaking an embassy pressed, he stood before fur-clad kings or purple-robed princes more than once on behalf of this city. having served on embassies, If there is any doubt under what master he was instructed in the rudiments of the faith, to speak proverbially, he had at home the source from which to learn. Finally, dearest ones, this is that man miraculously freed from prison, to whom, when placed in the darkness of a dungeon, the manifoldly barred doors of a barbarian prison were divinely opened. This man, as we have heard, you cried aloud should be led to the priesthood, with both his father-in-law and his father set aside. At which time he brought home very great praise, when he preferred to be honored by the dignity of his parents rather than by his own.
[11] I had nearly passed over what ought not to have been omitted. Under Moses once, as the Psalmist says, in the days of old, so that the form of the tabernacle of the covenant might arise, all Israel in the desert heaped together before the feet of Bezalel the contribution of a voluntary offering. Solomon afterward, to build the temple in Jerusalem, expended the full strength of the people in the work: although the captive wealth of the Philistines and the tributary contributions of the surrounding kings and the treasure of the Sabaean Queen of the South had augmented it. he alone built a church at his own expense. This man built you a church while young, a soldier, of slender means, alone, still a son of the family, and already a father. Nor did the tenacity of the old or the care of little ones deter him from his proposed devotion: and yet it was a character that might have kept silent. For the man, unless I am mistaken, is wholly free from every kind of popularity: he does not court the favor of all, grave in character, but affable, but of the good: not cheapening himself by indiscriminate familiarity, but valued for his tested attentiveness: and by his good manliness desiring to benefit his rivals rather than to please them: comparable to strict fathers, who consider the advantage rather than the wishes of their youthful sons. In adversity steadfast, in doubt trustworthy, in prosperity modest, in dress simple, in speech affable, in companionship equitable, in counsel preeminent. He eagerly seeks proven friendships, steadfastly retains them, perpetually preserves them. and steadfast: Enmities declared he conducts honorably, is slow to believe them, quick to set them aside. Most to be courted, because least ambitious, he does not strive to obtain the priesthood, but to deserve it.
[12] Someone will say to me: How have you learned so much about him so quickly? To whom I respond: I knew the men of Bourges before I knew the city of Bourges. Many we come to know on the road, how known to Sidonius? many in military service, many in business, many in negotiations; many in their travels, many in our own. Very many shortcuts to acquaintance are given also by reputation: because nature has set not so small limits for fame as for homeland. Wherefore if the standing of cities is to be assessed not so much by the circuit of their walls as by the renown of their citizens, I came to know not only what sort of people you were, but even where you were.
by other writers he is honored with the title of Saint: by Baronius, the Sammarthani, Chenutus, the author of the Patriarchium of Bourges, and Claude Robert in his Gallia Christiana.
[25] Relics at Tours. Why, however, he holds such veneration in that distinguished Church of St. Martin at Tours, I have learned the reason to be that a great part of the sacred relics of that Saint are preserved there; and that there also exists another parish there, dedicated to the name of St. Simplicius and subject to that collegiate Church of St. Martin.