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St. Boniface
00:24:39
Known as the "Apostle to Germany," the bishop and martyr St. Boniface worked tirelessly to renew the Church in Germany. Although his efforts ultimately bore great fruit and helped to recenter the faith of the Germans, St. Boniface often felt like a failure in his missionary work.
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A
You're listening to a podcast on Catholic Saints. This podcast is produced by the Augustine Institute, an apostolate helping Catholics understand, live and share their faith.
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B
Hello everyone, and welcome to Catholic Saints. My name is Taylor Kemp. I am the director of formed and with me is Dr. John Seehorn. Hey, Dr. Seehorn. Dr. Seehorn is the academic dean here at the Augusta Institute and a teacher. He has been my teacher and he taught me about who we are talking about today, which is St. Boniface. Now, unfortunately, I did not remember too much. That was not a failure of the teacher, but a failure of the student. Perhaps. But this is a great opportunity in the providence of God for me to be re. Educated about St. Boniface.
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C
Yeah, a little bit of a review.
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B
Yes.
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C
What do you remember about St. Boniface, Taylor?
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B
Look, okay, you and I just did a little bit of a review and it brought some things back. If you would have asked me that before, I think what I would have said is he had something to do with England. I think he would have been somewhere between the 8th and 12th century and he was a missionary. That's what I think I would have honestly said.
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C
I mean, I could imagine someone doing worse.
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B
Yeah, sure. If they hadn't gone through probably two weeks of learning about him.
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C
Yeah, no, yeah, that's true. Yeah. There's room for improvement. Boniface is known as the apostle to what? Where?
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B
England. Ah, okay. Is it a modern country today or is it a. It is Germany.
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C
Germany. The apostle to Germany.
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B
I wouldn't have got that.
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C
No, that's okay. I mean, you're right to associate him with England. So. You're right as well. Ish. When you. When you say eighth century. Okay, so Boniface was born. First of all, his name was Winfred originally. That's a great name. So he was Anglo Saxon. He was born and raised in the kingdom of. Of Wessex, which is sort of southwestern England. Born around 675. Right. So most of his career he's ordained, I want to say in 705, something like that. So his priestly and missionary career all takes place in the 8th century. So you got that right. And you're right to associate him with England. And that's actually maybe the first remarkable thing about St. Boniface is not really about him personally, but about his context. Right. The idea of a saint who is going to be known as a missionary to mainland Europe is kind of interesting historically. So the history of Christianity in England is a really fascinating topic. But it seems to be the case that it was evangelized fairly Early. It's hard to kind of nail down a lot of details, although we have little snippets here and there. Well, in the year, I wanna say 410, it was that the Roman Empire finally gave up, just relinquished any kind of control in Britain. Right. So they withdraw from Britain and now the Christians there are in a certain sense, on their own. It's not that they've like left communion with the Church of Rome, with the Catholic Church, anything like that, but there's just not as much kind of robust communication, interchange, things like that. This situation is drastically worsened in the succeeding century when Britain is invaded by tribes from sort of northern Europe. And anyway, by the time you get to kind of the end of the 6th century, England is. There are still Christians there, but it's kind of a mess. And they're not in regular communication with the rest of the Church and so on and so forth.
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B
Why would that happen? Why did Rome kind of recede?
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C
Well, Rome was busy with a lot of things going on. Right. I mean, the Western Empire at this point is falling apart. That's why they had to withdraw in the first place from Britain. Right. 410 is also the year of Alaric's sack of Rome, which ends up prompting Augustine. Right. The city of God. So there's an awful lot going on. Well, fast forward then to the end of the sixth century. Okay. And we have a very famous pope who reigned from 590 to 604, and his name was Gregory. Very good. Gregory the Great. Nailed it.
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B
Nailed it.
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C
So Gregory the Great, who also has an awful lot on his plate that's going on. Okay. I'll resist the temptation to get distracted with that.
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B
Well done.
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C
But he really takes it on himself to. To initiate a kind of project of re. Evangelizing England and kind of reconnecting with England. So he famously sends Augustine of Canterbury. Right. With companions. But St Augustine of Canterbury is the most famous to go and sort of reestablish contact. And you can read all about it, especially in Saint Bede the Venerable's History of the Church in England. And. And so it's astonishing then that within a century that re establishment of Christianity in England has made enough progress that you can have someone like Boniface, who's a native Anglo Saxon, who is essentially educated and then really raised in monasteries and then who can himself become a missionary to Europe where he himself is going to, in a way almost. It's like, you know, paying it forward or something. What Augustine of Canterbury had done for England, of Boniface is going to do for Germany. So you can sort of roughly think of sort of parts of central and northern Europe.
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B
So you're saying Augustine of Canterbury, the work, the kind of foundation that he laid, set Boniface up in many respects. I mean, that's an encouraging message for anybody out there who is laboring in difficult fields, so to speak. And you may not see kind of the fruit that your ministry bears that you are laying a foundation for someone else, Boniface himself.
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C
You mentioned the foundation. Let me just read you a quotation that I thought maybe I'd say for the end, but I think it's really fitting to maybe say it now that we can kind of backfill and understand how this works. Because Christopher Dawson, who is a famous eminent Catholic historian, wrote this once about St. Boniface. He said the work of St. Boniface did more than any other factor to lay the foundations of medieval Christendom. His mission to Germany was part of a far sighted program of construction and reform planned with all the method and statesmanship of the Roman tradition. Okay. This is. That's quite a statement to make. But what's really amazing is that there's lots of evidence in his own letters that Boniface felt more or less like a failure.
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B
Right.
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C
Okay. And this is not an uncommon story to hear. I mean, you know, go back. We just mentioned St. Augustine and him watching the western empire fall. Right. Augustine is on his deathbed in the North African city of Hippo in the year 430 when the Vandals. There's a reason we call it vandalism. Right. It's named after this group of barbarians are besieging his city. And it must just look like everything that he labored for was literally going to burn. Right. So this is not an uncommon story and as you said, it should be a source of consolation for us.
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B
Yeah, that's right. So he is sent out. He is going to. He's from England, but he's going to Germany. There is. It's an interesting time. It was one. It still is Christian, but it's been kind of separated. It's a little chaotic.
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C
Yeah, yeah. So in a way similar to the situation that England had been in, you know, a century earlier. It is interesting that. Yeah. I mean, Boniface very much had this missionary heart, this desire especially actually just to convert pagans. He didn't want to have to go and reform, you know, kind of half repaganized, half hearted Christians. Yeah. And it's interesting, his career is sort of bookended by these attempts to preach to pagans so he did that first before turning his attention to these other regions. And then actually he went back at the end of his life. He died in 754, and he was actually martyred by the Frisians, this non Christian tribe that he was evangelizing.
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B
Wow.
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C
But in between, and, you know, there's no need to sort of go through all of the details, the various regions he went to and all the ins and outs of it, although it's very well documented, because not only do we have of, well, more than one life of St. Boniface that's come down to us, we also have quite. I mean, I have actually a collection of them here, the letters of St. Boniface, this one translated by Ephraim Emerton. And so it's really interesting to kind of keep track of who he's writing to and what's going on, what are the problems that he's facing, what's he reporting on. But the basic point is that he spends about four decades under three different popes, but always in close contact with them, working with them, traveling around Europe and in a sense re evangelizing and reforming the churches that he finds there.
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B
And so how is he doing that?
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C
Well, what do you mean by how? Like, what are the problems? Or like.
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B
Yeah, so the people that he's facing, the problems that he's facing. So he's going out and he's traveling around Europe and he's trying to evangelize. What is he doing? Is he preaching? Is he writing? Is he building things? What's he doing? What are the problems that he's tackling?
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C
Well, he's doing all kinds of things. Right. So I mean, sometimes it depends on the context. Right. And what the problem is that needs to be handled. I mean, the most famous story about St. Boniface happened probably around 723 or 724. So that's actually just. I think he was consecrated a bishop, Justin. He was a priest already, as I said, in 705. And I think he was consecrated bishop in 722 in Rome, actually, by the pope. And then a year or two later, he's in central Germany and he's noticing all of this kind of pagan veneration of sacred trees and things like that. It wasn't just trees, springs, things like that. And. And kind of on the advice actually of some sympathizers that he had among these people, they said, look, here's this oak, the oak of Thonor or Donar. You can get different versions of it. It's basically Thor. It's like a form of Jupiter or Thor. Jupiter would be like the Latin version. Right. And they said to paraphrase, dude, chop it down. Yeah, right. Knock down the idol, show them down. Show them that this is just a tree and that the God whom you serve and whom you represent, whose authority you bear, is more powerful than Thor. And so it does seem to be sort of like this stage thing where there's a whole bunch of pagans there watching, like, oh, man, this guy's going to get it. And he apparently just put like a notch in the trunk of the tree, just, you know, like one swing of the hatchet or whatever, and lightning struck it and the tree fell and split into four pieces.
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B
Very much like Elijah showdown with the prophets of baal.
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C
No, that's exactly right. And so there was this understanding that, oh yeah, I guess our gods aren't so awesome.
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B
We can switch teams.
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C
Yeah, that's right. Yeah. But that sort of stunt was not what he typically did. It was really just the tireless work of especially working with clergy and exhorting them, because again, these are people who, many of them who still call themselves Christians, but who were, in the words of his early biographer, Willibald. That was his name. I believe it. I don't know if you and Brittany are thinking about boys names.
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B
We are.
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C
There you go. Willibald.
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B
Willibald would be a new candidate. Yep.
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C
Write it down. Yep. He says that these people were, and this is again confirmed in what we have from Boniface himself, were practicing idolatry. We're practicing pagan superstition under the cloak of Christianity.
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B
Yeah. And it makes you wonder if they knew that, you know, like, how much ignorance did they have it. Because it goes to show, you know, I was just thinking about, as you were talking about, they're disconnected from Rome. It's a little chaotic. They are Christians, but. But a Christian, you know, who is not living a life of communion with Christ through the sacraments, through a life of prayer, and through a life of also some level of intellectual formation. If you don't do all of those, like, you're gonna get a little off, you know, like. And it's just. It goes to show, we are an educational apostolate. We obviously believe deeply in this truth, but that when you're disconnected from the truth, the truths of the faith and people who can open those up and lead and guide, it's very easy to get confused. It's very easy to get lost completely, unintentionally, not totally without if. Unless there's Someone who, you know, a great bishop, a great priest, a great friend, a great teacher who can be like, hey, you know, this is a little off, but I think that's kind of a. When you were talking about, they're disconnected, they've got few resources to help shape them.
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C
Yeah. I mean, and I think it's just like the arteries get clogged, Right?
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B
Yeah.
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C
You know, and you kind of let your guard down and the world seeps back in. You don't even realize it. And it does seem to be the case that much of Boniface's success is attributable to the openness of those to whom he was talking. Like, oh, we didn't realize. I mean, there's stories about these Christian priests who are sacrificing animals on eucharistic altars. Right. And who. Some of whom really probably didn't know better. Some of whom probably did. Right. And that's really for God to judge. But as you were talking, Taylor, I thought. I hesitate to say this because I love the story of the felling of the oak of Thorn. It's just like, yeah, okay, but maybe Boniface should also be famous for some other things, like his evident respect for the intellect of the kind of repaganized Christians he was talking to. And so we have. There's at least one letter I can think of where he's giving advice to, I think, another Catholic clergyman about how to engage pagans. And really in a lot of ways, like gently, like using reason, appealing to reason and thinking through these things, carefully reconnecting them with God's word. Right. You mentioned that that was huge for Boniface. His. His biographer Willibald talks about this. And again, something you see really clearly in his letters is his profound devotion to scripture that he's just absorbed in it. He was known as an excellent teacher of scripture when he was still in the monastery before he went on a mission. And that really was central to his preaching. There's a wonderful story where he writes to, I believe, an abbess that he. A friend of his back in England. And he requests that she, I guess, raise the funding that would be needed for this and so forth, but that she send to him a book with the letters of Peter from the New Testament written in gold. Right. Now, why would he do this? And it seems to me for a couple reasons. One is so that when he shows people something written in gold, it communicates that this isn't just any book. These are precious words. These are life giving words. These are words, you know, of which we should be in awe and that we should venerate. And then also I think it's interesting and he doesn't explain why the letters of Peter, but my personal theory is it's because. It's because of his conviction of the importance of not just sort of nominal, oh, yeah, we're in communion with Bishop of Rome. Fine. But of a real connection to the Holy Father. Right. And to the Catholic communion of which he is the touchstone on earth.
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B
Yeah. What did he think about structures and hierarchy and communion? I mean, it's an interesting place. He's being put in because he's reconnecting. He is the connecting point in many respects between the universal Church. He's a bishop at this point with Rome, but he's in a far off land.
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C
Yeah. What do you think about it? For him himself in England, because of the missionary efforts of Augustine of Canterb and others, there was a lot of rich communication between England and Rome at this point. Right. But as you say, that that wasn't the case in all other places in Europe. Yeah. So it's interesting that Boniface, on the one hand, right. He's always very, very deferential toward the Pope and clearly believes in the authority of the papacy. And so he often is writing to. It was Gregory ii, Gregory III, and then Pope Zachary with whom he worked and under whom he worked. And he would often write to them to kind of get decisions on certain things. And he was really deferential to their authority, but he also really tried to embody what we would call the principle of subsidiarity. Right. It's not just about sort of centralizing Rome and referring every little detail to. To the Vatican. Instead, it's having a kind of healthy system of, again, subsidiarity, of kind of pastoral subsidiarity. So some of the reforms you see Boniface promoting are like telling bishops like, hey, you need to like, you know, go around your diocese and talk to all of the pastors in your parishes, talk to all of your priests and have a good sense of their spiritual health and the health of their people and check in with them on how the faithful are doing and where are their problems that need some attention? Where are their errors that need to be corrected? Where are their conflicts that need to be resolved? And then these bishops themselves were to meet regularly in synod, right. In council, to kind of check in with each other, and they would report to their metropolitan archbishop, who wore the pallium, the insignia of. Of authority from Rome. And then that metropolitan then in turn could bring things to the Pope's attention, if necessary. Right. And, you know, it's. Oh, the other thing I'll say you asked about structure is that's huge about Boniface is the enormous number of monastic foundations that he initiated. He and some of his co workers. Right. And they dotted the landscape of Europe. And that's one of the key ways that he accomplishes what Christopher Dawson says and lays the foundation for medieval Christendom.
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B
Let me ask, why do you think that would be a priority for someone like Boniface? Because monasteries, you know, like, why would that be something? Clearly, if he did a lot of this, at some point, he thought, this is important, I should be.
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C
No, he was a monk himself.
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B
That would do it. So why did he. Why, you know, as even a monk, why would he. Why does he think this is so important to plant monasteries?
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C
Well, you know, we often think now of the monastic life, of religious life as kind of the life of the super Christian. And I often think about a letter that Pope Gregory the Great wrote to the Byzantine emperor Maurice, who had sort of issued an edict. I can't remember all the details, but basically to conscript. To conscript men for the army. And that's what it was. So he was removing kind of the immunity that would be granted vis a vis the draft to men who entered the monastery. And understandably, the emperor didn't want men to, like, oh, suddenly God's calling me to be a monk because I don't want to be a soldier. Right. And Gregory says, look, I understand that, but. But you have to understand that the monastery helps these people get to heaven, and a lot of them wouldn't make it there otherwise. Right. And so I think for Boniface, he still thinks that, yeah, I mean, the monastery is a place where people can go and find a refuge and find a place of stability where they can be nourished by prayer, by the word of God. And then that in turn becomes a kind of beacon and a node for the whole surrounding area and helps to sort of sanctify the whole landscape. Right. So we often think of institutions as something that somehow gets in the way of real personal transformation. I think that Boniface would have found that to be total hogwash. Right. Like, intelligent institutions are ordered to the clearing of those arteries. Right. So, in fact, that cultural transformation can happen. And, you know, I think if we look at the problems that Boniface faced and apply them to our own day, you know, a previously Christian. I mean, these are complicated things, of course, but Christian societies that are being repeganized, like where does he see problems? Well, there's religious syncretism, mixing and matching things with Christianity. Right. And sort of debasing the purity of the gospel. Moral scandal among the clergy. Right. The debasement of ritual worship. Right. So where the. Again, like we have like priests who are like offering animals on the altar and so on and so forth, but a loss of a sense of the worship of Almighty God and also big problems with marriage and with the family. Right. So it's, you know, I'd encourage viewers who are interested in Boniface to pick up a copy of his letters. You can find translations of them online for free, as well as lives of St. Boniface. But I found it really rich to get to know Boniface as a pastor, as a missionary, and in many ways as a really outstanding model of a reformer for the church.
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B
Yeah. Amen. And also something that you said at the beginning that in many respects he felt like a failure, which is also. That's just a great lesson for us that, you know, the earthly success of our efforts is not always a great barometer. It's good to see the things that we work on succeed and have them be blessed by God. And we ask for those things. But sometimes that doesn't happen.
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C
Right.
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B
And the labor that you put in is laying a foundation for someone that we won't know until, God willing, the other side of eternity that it bore fruit. But he's. He labored in for things that we today are asking questions about trying to. For the kingdom of God amidst similar circumstances. And that he felt the sting of what seemed like failure.
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C
Yeah.
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B
And that we remember that so many, you know, centuries later on. But that, that is often the lot of the saints.
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C
Right.
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B
And because it's purifying too, because you're laboring without the immediate tangible reward of seeing the fruit of your efforts. So any parting comments about St. Boniface?
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C
No. Go read his letters. Read his life. Fantastic.
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B
Thank you, doctor.
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C
To pray for us.
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B
Yes, that is right. So thank you and thank you all for joining us on Catholic Saints. We will see you next time.
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A
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