A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series - Vol. 11

A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series - Vol. 11

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A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series - Vol. 11

A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series - Vol. 11

Read FREE!

Excerpt

SULPITIUS (or Sulpicius) SEVERUS was born in Aquitania about A.D. 363, and died, as is generally supposed, in A.D. 420. He was thus a contemporary of the two great Fathers of the Church, St. Jerome and St. Augustine. The former refers to him in his Commentary on the 36th chapter of Ezekiel as “our friend Severus.” St. Augustine, again, having occasion to allude to him in his 205th letter, describes him as “a man excelling in learning and wisdom.” Sulpitius belonged to an illustrious family. He was very carefully educated, and devoted himself in his early years to the practice of oratory. He acquired a high reputation at the bar; but, while yet in the prime of life, he resolved to leave it, and seek, in company with some pious friends, contentment and peace in a life of retirement and religious exercises. The immediate occasion of this resolution was the premature death of his wife, whom he had married at an early age, and to whom he was deeply attached. His abandonment of the pleasures and pursuits of the world took place about A.D. 392; and, notwithstanding all the entreaties and expostulations of his father, he continued, from that date to his death, to lead a life of the strictest seclusion. Becoming a Presbyter of the Church, he attached himself to St. Martin of Tours, for whom he ever afterwards cherished the profoundest admiration and affection, and whose extraordinary career he has traced with a loving pen in by far the most interesting of his works.

It is stated by some ancient writers that Sulpitius ultimately incurred the charge of heresy, having, to some extent, embraced Pelagian opinions. And there have not been wanting those in modern times who thought they could detect traces of such errors in his works. But it seems to us that there is no ground for any such conclusion. Sulpitius constantly presents himself to us as a most strenuous upholder of “catholic” or “orthodox” doctrines. It is evident that his whole heart was engaged in the love and maintenance of these doctrines: he counts as his “friends” those only who consistently adhered to them; and, while by no means in favor of bitterly prosecuting or severely punishing “heretics,” he shrunk with abhorrence from all thought of communion with them. Perhaps the most striking impression we receive from a perusal of his writings is his sincerity . We may often feel that he is over-credulous in his acceptance of the miraculous; and we may lament his narrowness in clinging so tenaciously to mere ecclesiastical formulæ; but we are always impressed with the genuineness of his convictions, and with his fervent desire to bring what he believed to be truth under the attention of his readers.

The style of Sulpitius is, upon the whole, marked by a considerable degree of classical purity and clearness. He has been called “the Christian Sallust,” and there are not a few obvious resemblances between the two writers. But some passages occur in Sulpitius which are almost, if not entirely, unintelligible. This is owing partly to the uncertainty of the text, and partly to the use of terms which had sprung up since classical times, and the exact import of which it is impossible to determine. In executing our version of this author (now for the first time, we believe, translated into English), we have had constantly before us the editions of Sigonius (1609), of Hornius (1664), of Vorstius (1709), and of Halm (1866). We have also consulted a very old French translation of the Historici Sacra , published at Rouen in 1580.

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