How Fifth-Century Rome Administered Sacraments
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HOW FIFTH-CENTURY ROME ADMINISTERED SACRAMENTS ST. INNOCENT I ADVISES AN UMBRIAN BISHOP GERALD ELLARD, SJ. St. Mary's College HE early, and what we might term the formative, history of the TEucharistie rites in the Latin language, and the corresponding early Latin rites of the other sacraments, is an area singularly obscure and bare. Exploration therein is charted, as a rule, only by brief hints and casual references in sermons and tractates, so that anything like reconstruction is as scientific as the enlarging of a jawbone into a full-blown anthropology. It is therefore all the more welcome that an extant letter of St. Innocent I turns out to be a fairly comprehensive sketch of what we now call the sacramental system. The letter deals in the main with matters ceremonial, but has doctrinal and canonical interest as well. Famous for centuries, this letter is referred to in a good many connections bearing on the sacraments; Eisenhof er's Li turgia for instance, has no less than nineteen source-references to it. But no complete version of it to my knowledge has yet appeared in English. St. Innocent I, who was the son of his predecessor, Anastasius (St. Jerome, Ep. 130, 16), was sovereign pontiff from December, 401 to March, 417. This was an interval that witnessed the crumbling and collapse of imperial power, as symbolized by the capture and pillage of sacred and eternal Rome at the end of August, 410. St. Jerome was at the touchy height of his career all during this pontificate, and in its final years he was collaborating with the giant St. Augustine and many others, in East and West, to bring Pelagius and Celestius to book for their corroding error in the doctrine of grace. The ob vious Saint of the century was a close friend of Innocent's, Paulinus, who had become Bishop of Nola when Innocent's pontificate was at the half-way mark, as, towards its end, another friend, "St." John 3 4 THEOLOGICAL STUDIES Cassian opened his famous abbey near Marseilles, a center St. Patrick was to know before he went back preaching to the Gaels. It is almost a commonplace with Church historians that no pope prior to St. Leo I (440-61), "the calm, the strenuous, the majestic," can compare with St. Innocent I in shaping and forming the practical administration of the papacy in the new Europe. This immediate juxtaposition of St. Innocent and St. Leo suggests progress and ad vance rather than parallelism, and if the latter had gifts that were greater than the former's, it is also true that Leo was schooled in In nocent's example, and stood on Innocent's shoulders. If the very first picture that comes to anyone's mind of Pope Leo I is his intrepid ad vance against King Attila and the Huns at Lago di Garda, yet Leo as a boy had witnessed a similar, but unsuccessful, intervention by Inno cent at Ravenna, before the Goths so* shocked the world by taking Rome. If Leo exposed and frustrated the Robber Synod of Ephesus which had been the death of Flavian, Bishop of Constantinople, In nocent, too, had tried to no avail to undo the tragic deposition and banishment unto death of a former Bishop of Constantinople, St. John Chrysostom. Lastly, if Leo, Doctor Ecclesiae, composed that golden Tome on the hypostatic union of the two natures in Christ, and had the greatest Council of antiquity, Chalcedon, define it word for word, he was thereby but more vigorous and more decisive in his dog matic leadership than Innocent had shown himself in composing the Pelagian troubles. St. Leo is the Great, St. Innocent, the near-great, pope; but the papacy had perhaps to grow to St. Innocent's stature before it could produce a St. Leo. It is in the less spectacular fields of day-by-day administration that Innocent is seen in his proper light; the thirty-eight letters of his that are extant have cut a lasting channel for papal directives and church practices from his day to our own. It is one of those letters, the twenty-fifth, we herewith present in translation. It is a reply to a list of questions, having to do mostly with the sacraments, addressed to Innocent by Decentius, Bishop of Gubbio (Eugubium), lying roughly half-way between Spoleto and Rimini in Umbria. Beyond his connection with this letter perhaps little else is known of Bishop Decentius: we can be very grateful his questions evoked these answers. SACRAMENTS IN FIFTH-CENTURY ROME 5 Innocent to Bishop Decentius of Gub Innocentais Decentio episcopo Eugu bio, Greeting: bino salutem. 1. If the priests of the Lord really 1. Si instituta ecclesiastica, ut sunt wished to preserve ecclesiastical uses in a beatis Apostolis tradita, integra tact, as received from the holy Apostles, vellent servare Domini sacerdotes, no diversity and no variation would be nulla diversitas, nulla varietas in ipsis found in the ritual and ceremonial. ordinibus et consecrationibus haberetur. But as long as each one thinks he should Sed dum unusquisque non quod tradi- observe, not what has been handed tum est, sed quod sibi visum fuerit, down, but what seems good to himself, hoc aestimat esse tenendum, inde differing views will thence be found as diversa in diversis locis vel ecclesiis to places, and differing observances in aut teneri, aut celebrari videntur; the churches. This causes scandal to ac fit scandalum populis, qui dum the people, who, unaware that the an nesciunt traditiones antiquas humana cient traditions have been presumptu praesumptione corruptas, putent sibi ously corrupted, are led to conclude, aut ecclesias non convenire, aut ab either that the churches do not agree Apostolis vel apostolicis viris con- among themselves, or that contrary trarietatem inductam. uses have been received from the Apos tles or the men of the apostolic era. 2. For who does not know, or does 2. Quis enim nesciat aut non ad- not advert to the fact, that what was vertat, id quod a principe Apostolorum given to the Roman Church by Peter, Petro Romanae Ecclesiae traditum Prince of the Apostles, and is preserved est, ac nunc usque custoditur, ab even to this day, is what should be ob omnibus debere servari; nee superduci served by all? Nor should anything be aut introduci aliquid, quod auctorita- added, or anything unauthorized be tem non habeat, aut aliunde accipere introduced, nor should an examplar be videatur exemplum? praesertim cum looked for elsewhere. This is particu sit manifestum, in omnem Italiam, larly the case [in the West], for no one Gallias, Hispanias, Africain atque has established churches in Italy, in Siciliani, et ínsulas interjacentes, nullum Gaul, in Spain, Africa, Sicily and the ^istituisse ecclesias, nisi eos quos adjoining islands, save such as the venerabilis apostolus Petrus aut ejus venerable Peter and his successors had successores constituerint sacerdotes. established as priests. Or let them read Aut legant, si in his provinciis alius and see, if any other Apostle be found Apostolorum invenitur, aut legitur in these regions, or is reputed to have docuisse. Qui si non legunt, quia taught there. But if they do not read nusquam inveniunt, oportet eos hoc it, for they will nowhere find it, it be sequi, quod Ecclesia Romana custodit, hooves them to follow what the Roman a qua eos principium accepisse non church observes, from which they dubium est, ne dum peregrinis assert- doubtless took their own beginning, lest by favoring adventitious opinions, they 6 THEOLOGICAL STUDIES overlook the real source of their own ionibus student, caput institutionum institutions. videantur omittere. 3. Doubtless your charity has often 3. Saepe dilectionem tuam ad come to Rome, and has associated with Urbem venisse, ac nobiscum in ecclesia us in church, and so has learned what convenisse, non dubium est, et quem custom is to be followed, either in con morem vel in consecrandis mysteriis, secrating the [Eucharistie] Mysteries, vel in caeteris agendis arcanis teneat, or in performing the other sacred cognovisse. Quod sufficere ad informa- "secrets" (in agendis arcanis). This tionem ecclesiae tuae, vel reforma- we should surely judge to suffice for tionem, si praecessores tui minus instructing your own church, or for re aliquid aut aliter tenuerunt, satis forming it, if perchance your prede certum haberemus, nisi de aliquibus cessors held differently in some details, consulendos nos esse duxisses. Quibus had you not seen fit to consult us on ideirco respondemus, non quod te certain points. We therefore reply, aliqua ignorare credamus, sed ut not that we think you do not know your majori auctoritate vel tuos instituas, self, but that you may with greater vel si qui a Romanae Ecclesiae in- authority instruct your subjects, should stitutionibus errant, aut commoneas, they have in some things strayed from aut indicare non différas, ut scire the institutions of the Roman church, valeamus qui sint, qui aut novitates or that you may warn them, and not inducunt, aut alterius ecclesiae, quam delay in informing us, that we may Romanae, existimant consuetudinem know who these are that bring in novel esse servandam. ties, or feel that the use of some other church than Rome's should be followed. 4. You say that certain people hold 4. Pacem igitur asseris ante confecta that the Pax should be given to the mysteria quosdam populis imperare, people, or that the priests should give vel sibi inter se sacerdotes tradere, each other the Pax, before the [Eu cum post omnia, quae aperire non charistie] Mysteries are consecrated: debeo, pax sit necessario indicenda, whereas, of course, the Pax ought to be per quam constet populum ad omnia, given after completing all those "secret" quae in mysteriis aguntur atque in things I may not disclose, by which it ecclesia celebrantur, praebuisse con- may be manifest that the congregation sensum, ac finita esse pacis concludentis assents to all that is done in consecrat signáculo demonstrentur.