Fragmenta Alia [Ex Gregorii Turonensis Libro II]

Fragments of Certain Small Works of St. Avitus. A Note. Besides the above homily and another delivered on the conversion of King Sigismund, which Agobardus mentions, there remain in the most ancient manuscripts of the library of the Thuanean family eight others, with the first words of each, as follows. Titles and Beginnings of Eight Homilies. I. Delivered at the dedication of the upper basilica: "I had resolved upon the patience of today's silence." II. Delivered in the basilica of Saint Mary: "I had determined, most beloved, as far as..." III. On the restoration of the baptistery in his city of Vienna: "...The disturbances of the times, which..." IV. Delivered at the dedication of the basilica of Geneva: "We know and we marvel from the Gospel reading at the rich man." V. Delivered at the dedication of... "It pertains to the grove..." VI. Delivered in the basilica of Saint Peter, which the holy bishop of Tarantasia founded: "...It is fitting that the capacity of strength decrease, while the matter of joys increases.

VII. Words spoken in the basilica of the saints of Agaunum, at the renewal of that monastery, or on the passion of the martyrs: A eulogy of the blessed army, in whose gathering. VIII. A homily delivered on the conversion of our lord Sigismund, on the day after his sister was received from the Arian heresy: "Very often by the divinity which to our beloved prince." FRAGMENTS OF THOSE SAME HOMILIES. (From the same notes.) Thus once Peter, the head of the apostles (Matthew 13:29), that is, the prince of princes, although he feared the sea stirred up by the winds, yet, having seized the path of the flowing water, he completed his victorious course; and, struggling against the waves of the raging sea as against the masses of hostile whirlwinds, he crushed the blast of adverse temptation by faith before he reached the shore. Thereupon, serenity followed the completed journey. Here also, no less for habitation than for image, a security which did not precede follows the church of Peter founded on faith. Now let the same apostle renew the seat worthy of his name. With the same keys, let him open this place by which he opens the kingdom. Let him now loose the fetters of crimes which have been shown to him. And a little earlier: The solidity which is sought in the foundations of buildings to be made here also attains the summit. With the firmest foundation of other buildings, our summits are safer.

II. Why should I praise the ancient Moses (Exod. 15:23) for sweetening waters harsh from time immemorial with a chastening piece of wood? Why Elisha (2 Kings 4:41), not unequal in power, for seasoning a pot full of the bitterness of wild food with an infusion of barley meal? Who does not know that these deeds were of admirable example? But no less has been given today to your bishop, whom a different diversity of a happy outcome will prove equal to equals. For it is a matter of almost lesser power to convert creatures by praying, than to have driven off the enemy and invited the Creator into a dwelling. Here, moreover, the envy of neighboring Arian mobs fills the role of the pagans. And if perhaps a pagan is now lacking here who wishes many gods to be worshipped, the heretic groans who sees the one God being entreated. For the divider of the Trinity loves a multitude of gods; and with a kindred affection for separation, having equally broken the solidity, he acquiesces that many gods are made by those of like mind, under whose favor he himself, as if excusably, counts three. Why should the empty namer of Christ groan that a place closed to deities has been opened to virtues? No one is prohibited from the fellowship of salvation. Let it be common to them together with the saved, which we have hitherto not wished to be common with the lost. We condemn enclosures for profane cults; we open temples for those who will convert. Therefore, let him who formerly loved a divided thing seek here the solid; let him who once venerated stones now recognize Christ as the rock. The altar perishes for sacrileges; the altar comes for sacrifices.

One name, different cause. The bronze serpent heals where the fiery one bit. III. We must rejoice with general exultation that, with the scepters of Catholic power flourishing, the places of prayer, the temples of the martyrs, the sacred thresholds are adorned, towns being no less embellished by buildings than by patrons: or rather, cities arise from towns, made illustrious by their patronage. But if we touch upon the joy of a special feast with a running panegyric, the present building is indeed pleasant in its location, overhanging the river, and it chastens the tumultuous roar of the neighboring torrent, as if by the terror of impending reverence. The river, confined by the venerable banks, is held in check, and it lays down a path beneath the suspended walkway of the intervening bridge, for seeking out the places of sacred summits on either side. A building sufficient for a gathering has become narrow for the congregation: and although it, by the pleasantness of its dwelling, soliciting both earthly and heavenly things, scarcely suffices for its own people, it suffices in its construction. Shining with the manifold ingenuity of the craftsmen, it has expelled the night and brought in the light; he who for a long time was driven away by the artifice of gloomy shadows, the day, more joyful, is shut within a kind of prison of clarity, under a happy guard. Thus once the prison of the chief of apostles, Peter (Acts 12:7), shone, illuminated by the ray of precious chains: when iron fitted for punishments gleamed more than more precious metals, the saws fled, the chains fell with a resounding clatter at the open entrance.

IV. Rejoice, therefore, unconquered merchant, in the commission entrusted to you; bring forth from your treasury new and old (Matt. 13:52), instructor of the untaught, restorer of the falling; let there be one solemnity in manifold consecration. You have raised up by the engines of tears what the enemy had dashed down: the form of temples that had perished has returned; let sanctity also run back. You (Luke 19:13) did not bury the mina entrusted to you, condemned by the sweat-cloth, in earthly pits; nor, content to render only what had formerly been consigned, do you, bringing back those things, offering these, so that you may better present the fruit of firstfruits, first strive to pay what you owe. Therefore, most beloved, pray for what remains, that if any sacred thing is stolen by adversity, it may return thus with God avenging. Let the grain of wheat that was thought ripe grow out into manifold fruits. Like the wealth of our Job (42:10), lost amid the battles of temptation, let it restore the merit of victory, with patience doubling it. And to conclude all briefly, let it recognize, from present and past successes, both in perpetrating and in enduring, how salutary our tears will be in bestowing eternal things, which we see are not lost for the faithful even in temporal ones.

In the glory of the present age it is little, if we are said to be permitted to construct these things; that is above, that we are impelled to such efforts, even if we wished to be idle. For the scepters of our age know in what the virtue of their time consists: whose city, we rightly and confidently trust, is fortified more by these basilicas than by bulwarks. The rich approach is surrounded on all sides by the protection of sacred buildings, and to the thresholds of the gates, however open, one does not come more safely except through holy gatekeepers. Hence let the use of arms cease entirely by divine will. That hostile effort may not prevail here, it suffices to have provided these guardians. Thus he, distinguished by the vigor of his merits, either leads native approaches or repels lurking ambushes. Let him raise up towers for himself around, like Jerusalem which is built as a city (Ps. 121, seq.): where we, rejoicing whenever we go into the house of the Lord, may have this abundance of the cults of the saints in the towers, this abundance of peoples in the towers; and thus may peace in virtue, virtue in peace be made for him: virtue, that is, for the rulers, peace for those to be ruled; the former for those presiding, the latter for those serving; of which, however, for our princes desiring either, deserving both, may the assembly of devoted subjection foster peace, add virtue.

To you now a freer speech, O present one, if there are any anywhere, father of catholic peoples, light of religion, pillar of the region, strength of examples, pledge of the churches, ornament of the times, sublime in civility, terrible in communion, reverence with which you are adored by the people. You who on the tribunal are one before all, at the altar one of all, surrounded by throngs of subjects, distinguished not by the gleam of a diadem but by the light of the mind. Now you recognize that the time is in our hands for your gifts. We indeed prepare, at your command, that secrets may be kept when they are given; but you proclaim, by conferring such things, which no one but a prince could possess. Most glorious indeed in these buildings also is what you have done: but for something more sublime the joys of your people reserve themselves. Common here indeed today your offering has produced joy: but still greater is what our expectation has conceived. Here is extended, preluding through conjecture of the present, contemplation of what follows. It is rightly estimated how much is in us, by how much you will be mightier in the whole. Certainly, just as we weigh the reason of works there, of gifts here; not indeed alone in the present do you see what delights, but alone in the future will you be able to bring forth what surpasses.

VI. A proclamation of the blessed army, in whose most blessed congregation no one perished, while no one escaped, when the unjust death of the holy martyrs was judged as if by the justice of lots, whereby, twice scattered over the gentle battle line, the centupled fruit of the tithed increased, and with hatred favoring prosperity, individuals were chosen until the elect were gathered together, the series of the read passion unfolded from the debt of custom. VII. Its entrance is not closed by night, because it has no night; its gates, always ready, open to the just, inaccessible to the impious, are alternated not by bolts but by merits. Its foundation is Christ, its engine faith, its wall a crown, its gate a pearl, its street gold, its lamp a lamb, its assembly the Church. In it, amid divine praises, with every necessity of work excluded, the only rest will be the sincerity of action. There are many things, most pious bishop, younger in some tribunals, first of all at the altar, there are many things, I say, in your works, for which we say we have owed thanks until now. Enriched by gifts, poor in words, we have received great things, we have paid back few. You have adorned your churches with a heap of treasures, with a number of peoples. You have built at expense the altars which you would heap with gifts. Indeed, we have never matched words to virtue: but since we have come to the present solemnity of psalmody, I think it little if I say our words, today you have surpassed even your works. And after other things. Let our Gaul flourish. Let the world desire what this place has brought forth.

Today begins the eternal burning, the dignity of the region. For those praising God in the present age, who will likewise praise Him in the future, death renews rather than ends their action. Recognize in heaven the custom of rewards which you will carry from this earth: may such great honor follow your perseverance that what is for you the exercise of your work is rendered as a reward in recompense for your service. OTHER FRAGMENTS. (Gregory of Tours, Book II of the History of the Franks.) But when Gundobad had learned that the assertions of the heretics were nothing, from Saint Avitus, bishop of Vienne, he confessed Christ the Son of God and the Holy Spirit as equal to the Father, and secretly asked to be anointed. To him the priest said: "If you truly believe what the Lord Himself taught us, carry it out." He said: "If someone has confessed me before men, I too will confess him before my Father, who is in heaven." Thus also He instructed His own saints and beloved blessed apostles concerning the temptations of future persecution, saying: "Beware of men. For they will betray you in councils, and in their synagogues they will scourge you, and you will stand before kings and governors because of me, as a testimony to them and to the nations." You, however, although you are a king and fear no one's arrest, dread the sedition of the people, lest you acknowledge the Creator of all in public. Abandon this folly, and what you say you believe in your heart, utter with your mouth before the people.

Thus also the blessed Apostle says: "It is with the heart that belief is given for righteousness, but with the mouth confession is made for salvation." Thus also the prophet says: "I will confess to you, Lord, in the great Church; among a weighty people I will praise you." And again: "I will confess to you among the peoples, Lord; I will sing a psalm to your name among the nations." But fearing the people, O king, do you not know that it is better for the people to follow your faith than for you to favor the weakness of the populace? For you are the head of the people, not the people your head. If you set out for war, you precede the enemy hosts, and they follow where you go. Hence it is better that, with you leading, they recognize the truth, than that, with you perishing, they remain in error. For God is not mocked. He does not love one who, for the sake of an earthly kingdom, does not confess Him in this world. Confounded by this reasoning, he persisted in this madness until the end of his life, nor would he publicly confess the equality of the Trinity.

(Agobardus in the book On Pictures and Images.) These things being so, there is a measure of divine, or angelic, or even human glory, as Alcimus Avitus, bishop of Vienne, says in the dialogue where he speaks with King Gundobad: "That, however, by which you exclude the Father and the Son from the equality of celestial glory, just as you exclude angelic creatures, and hold out to me some envy of honor illicitly conferred upon the higher powers, saying: 'Therefore we must also bear glory to angels and archangels, and whatever are in the highest places'—although it pertains little to the matter, yet for the present I do not altogether reject it, as if we feared to bear glory to a sublime and excellent creature. There is indeed a measure of divine glory, of angelic glory, and also of human glory, which we find in many places of the Scriptures, and which is ascribed to the merits of the saints and to the peaks of kings without the vice of flattery. For what is the first glory among men, that glory is to all his saints; and in the Gospel the Lord says that not even Solomon in all his glory is so clothed as the flower of the lily in its natural beauty (Matthew 6:29)." (The same Agobardus in the book against the law of Gundobad.)

What that venerable and holy man replied to the oft-mentioned Gundobadus concerning the aforesaid conflicts, let your kindness hear, if it pleases. When there was discourse between them on these matters, and the blessed Avitus was condemning such conflicts, Gundobadus answered him: "What is this, that causes between kingdoms and peoples, and even often between private persons, are committed to divine judgment through battles, and victory attends especially that side to which justice belongs?" To which the blessed Avitus replied, saying: "If divine judgment, I say, kingdoms and peoples were to seek, they would first fear that which is written, the Psalmist saying: 'Scatter the peoples who desire war' (Ps. 67:51). And they would love that which is likewise said: 'Vengeance is mine; I will repay, says the Lord' (Rom. 12:19). Or does heavenly equity not judge the motion of causes without weapons and swords, when often, as we see, the side either holding justly or demanding justice labors in battles, and the iniquitous side's superior strength or stealthy usurpation prevails?

Sicut Alcimus Avitus, bishop of Vienne, says in the dialogue where he speaks with King Gundobadus: “There is indeed a measure of divine glory, there is also a measure of angelic glory, and there is even a measure of human glory.” TO THE READER. After these, many other and illustrious fragments of various works of Avitus have been supplied to us from the library of the Grande Chartreuse, from a codex of Florus, deacon of the Church of Lyons, in which, having undertaken to expound the Epistles of the blessed Paul from the writings of certain ancient Fathers, after the opinions of Cyprian, Hilary, Fulgentius, and others, which he describes individually in order, he finally arranges in last place the segments of those works of Avitus which treat some passage of Paul, in this manner.