Presbyters Uniwersytet Warszawski
ID
ER 384
Consentius, a layman from the Balearic Isles, repeats the account of Fronto describing the activities and the process of the presbyter Severus, accused of Priscillianism. Severus was a relative of Count Asterius, a military commander in Spain. A letter of Consentius to Augustine, bishop of Hippo, AD 420 (Letter 11* in Augustine`s correspondence).
Letter 11*
 
2. [...] Quae mihi inter cetera ait Seuerum quendam presbyterum diuitiis atque potentia, litteris etiam clarum, huius principem doctrinae, frustra in defunctam matrem proditionis suae inuidiam proiecisse. Nam cum superiore anno idem Seuerus aestimans barbaros longius abscessisse post obitum matris castellum in quo consistebat expeteret, dominus noster Iesus Christus omnium secretorum inspector, omnium casuum dispensator, sarcinas eius, ut tantum flagitium proderetur, a barbaris uoluit comprehendi. [...]
 
Afterwards, the barbarians realised that the codices were heretical and left them with the bishop of Lerida.
 
3. Acceptum Titianus episcopus codicem Syagrio Oscensi episcopo tradidit, quia in eius ecclesia Seuerus falsum presbyterii nomen assumpserat, monens ut presbyteri sui fidem cauta examinatione discuteret. Syagrius autem episcopus, uir equidem sanctus atque catholicus, sed nimium credulus et inconsulte benignus Seuero sacrilegium suum argumentis, mendaciis, periuriis contegenti ita credidit, ut etiam ceteris persuaderet, quod illos codices ex materna hereditate susceptos aestimans innocentes Seuerus secum ad castellum suum exportare uoluisset, ut illic eos potissimum uacanti animo legeret uel probaret. cum haec igitur ab omnibus crederentur, Seuera illa muliercula quae mihi tamquam haeretico omnia criminum suorum arcana pandebat etiam Seuerum presbyterum prodidit, quod dato praemio illos quos matris fuisse confinxerat licet iam fraudulenter dimidiatos codices a Sagittio episcopo recepisset.  
 
Fronto later brought a formal accusation against Severus to the Church authorities in Tarragona.
 
4. [...] post autem cum aduersum me Seuerus illustris atque praecelsi uiri, affinis sui, Asterii comitis uiribus niteretur, id egit, ut (et) mulier memorata ad neptis suae Asterii comitis filiae, potentissimae feminae auxilium conuolaret, receptaque in praetorium eius quod tantis militum uallaretur excubiis omnes confessiones suas adhibitis in praesidium periuriis negaret.
 
Many people of Tarragona demonstrate violently in his defence, and he asks for the help of Asterius, his relative:
 
7. [...] Uerum Seuerus eodem tempore mendacii insimulatione contexta ad affinem suum uirum illustrem Asterium comitem ceterosque omnes amicos ac propinquos suos, potentissimos uiros, litteras misit [...].
 
Fronto is violently opposed by bishops, and only Asterius himself comes to his defence:
 
11. [...] Etiam comite castigante domini Iesu Christi uirtute compressa episcopi conquieuit insania. ipse autem comes prudenter atque moderate quam ob causam domum eius atque affinem presbyterum odiis quibusdam appeterem requirebat. Cui ego: hocine, inquam, uir nobilis et illustris, odium putas quod domum tuam purgare desidero, quod eos quibus mortiferum uirus coluber Seuerus inseruit theriaca clementissimae districtionis infusa ab aeternae periculis mortis cupio liberari.  [...]
The count answers:
[...] Seueri autem et ceterorum fidem, quamuis aliqua mihi consanguinitate iungantur...
 
The atmosphere continues to be unfavourable to Fronto, who is threatened with stoning.
 
17. [...] Eadem die pomeridianis horis Syagrius episcopus superuenit quem ego, quia Seueri presbyteri sui praecipuum esse fautorem [...].
 
Severus and his friends are later absolved, Fronto appeals to bishop Patroclus of Arles, who convokes a council in Béziers. We do not know the outcome.
 
(ed. Divjak 1981)
Letter 11*
 
2. [...] She [Severa, a renown heretic] told me among other things that a certain presbyter, Severus, renowned for his wealth and power as well as for his writings, the leader of this teaching, had in vain cast upon his deceased mother the odium of his treachery. For, when in the previous year the same Severus, thinking that the barbarians had withdrawn, tried after his mother's death to reach the village in which he lived, our Lord Jesus Christ, who sees all secrets and governs all events, willed that his baggage be seized by the barbarians in order that such a great crime might be revealed. [...]
 
Afterwards, the barbarians realised that the codices were heretical and left them with the bishop of Lerida.
 
3.Bishop Titian handed over the book he received to Syagrius, the bishop of Huesca, because in his church Severus had assumed the title of presbyter by a lie, and Titian advised him to examine the faith of his presbyter by a careful investigation. But Bishop Syagrius, a man equally holy and Catholic but too credulous and unwisely kind, believed Severus, who covered up his sacrilege by arguments, lies, and perjury so that he also convinced the others that Severus, judging harmless those books that he had inherited from his mother, had wanted to take them with him to his own village in order that, when his mind was unoccupied, he might read them there or even test their character. Since these claims, then, were believed by all, that little woman, Severa, who disclosed all the secrets of her crimes to me as if I were a heretic, also betrayed the presbyter Severus, saying that for a price he had received from Bishop Sagittius the books that he had pretended belonged to his mother, though they had been fraudulently mutilated.
 
Fronto later brought a formal accusation against Severus to the Church authorities in Tarragona.
 
4. [...] Afterward, however, when in opposition to me Severus relied on the power of an illustrious and prominent man, his relative, Count Asterius, he brought it about that the woman I mentioned had recourse to the help of a very powerful woman, his niece, the daughter of Count Asterius, and, after being received into his headquarters, which were surrounded by numerous soldiers, she denied all her confessions, while using perjury for her defense.
 
Many people of Tarragona demonstrate violently in his defence, and he asks for the help of Asterius, his relative:
 
7. [...] But at the same time, having composed a list of false charges, Severus sent a letter to his relative, the illustrious man Count Asterius, and to all his other friends and relatives, very powerful men. [...]
 
Fronto is violently opposed by bishops, and only Asterius himself comes to his defence:
 
11. [...] The count himself, however, asked with wisdom and moderation why I was attacking his house and his relative, a priest, with
such hatred. I said to him, 'Do you, O noble and illustrious man, think that it is hatred because I want to purify your house, because I want those whom the snake Severus has injected with a deadly venom to be set free from the dangers of eternal death by the infusion of an antidote of most merciful strictness?' [...]
The count answers:
[...] But with regard to the faith of Severus and the others, although they are linked to me by some blood relationship...
 
The atmosphere continues to be unfavourable to Fronto, who is threatened with stoning.
 
17. [...] On the same day in the afternoon Bishop Syagrius arrived, and because I knew that he was the principal supporter of his priest, Severus...
 
Severus and his friends are later absolved, Fronto appeals to bishop Patroclus of Arles, who convokes a council in Béziers. We do not know the outcome.
 
(trans. R.Teske, slightly altered)

Discussion:

Peter Brown decribes Consentius as a "Spanish priest" (Brown 2000: 236) , probably because of Augustine addressing him as a "brother". However, we do not have any other indication of the clerical status of Consentius, so we do not accept this (Amengual and Battle 1991: 224-225). The date of the letter, year 420, is estalished by the reference to the presence of Count Asterius in Spain.
The bulk of the letter (written by Consentius) is the account of Fronto, probably edited and embellished by Consentius. Fronto, described as "the servant of God" ("famulus Dei", ep. 11*,1), was probably a monk in Tarragona (ep. 11*,2). Following the instructions of Consentius, he infiltrated the Priscillianist community.
Afterwards, Fronto accused the presbyter Severus of Priscillianism. We cannot be sure whether those accusations had any substance. Even in his own telling, Fronto seems like a real trouble-maker; Fronto enjoyed the support of his bishop and of the high imperial official, Asterius, who was also his relative. The ecclesiastical tribunal of Tarragona acquitted Severus, but Fronto was determined to continue his assault and turned to Patroclus, the bishop of Arles in Gaul, a well-known opponent (and seeker) of Priscillianists.
We are incidentally informed about the fact of Severus inheriting presumably heretical books from his mother (ep. 11*,3). Certainly, he inherited more from her.

Place of event:

Region
  • Iberian Peninsula
City
  • Tarragona
  • Lerida
  • Huesca

About the source:

Author: Augustine of Hippo
Title: Letters Letters, Epistulae
Origin: Iberian Peninsula
Denomination: Catholic/Nicene/Chalcedonian
The letters of Augustine of Hippo cover a wide range of topics: Holy Scripture, dogma and liturgy, philosophy, religious practice and everyday life. They range from full-scale theological treatises to small notes asking someone for a favour. The preserved corpus includes 308 letters, 252 written by Augustine, 49 that others sent to him and seven exchanged between third parties. 29 letters have been discovered only in the 20th century and edited in 1981 by Johannes Divjak; they are distinguished by the asterisk (*) after their number.
The preserved letters of Augustine extend over the period from his stay at Cassiciacum in 386 to his death in Hippo in 430.
Edition:
J. Divjak ed., Sancti Aureli Augustini Epistolae ex duobus codicibus nuper in lucem prolatae, Corpus Scriptorum Ecclesiasticorum Latinorum 88, Vienna 1981.
 
J. Divjak ed., Saint Augustin. Lettres 1*-29*, Bibliothèque Augustinienne 46B. Paris 1987.
 
Saint Augustine, Letters 211–270, 1*–29*, trans. R. Teske. New York 2005.
Bibliography:
J. Amengual i Battle, 'Informaciones sobre el priscillianismo a la Tarraconense segons l’Ep. 11* de Consenci', Pyrenae 15-16 (1979), 319–338.
J. Amengual i Battle, 'L’església de Tarragona al començament del segle V, segons la correspondència de Consentius a sant Agustì', Demografia, Literatura i Societat 16 (1984), 5–17.
J. Amengual i Battle, Els orígens del cristianisme a les Balears i el seu desenvolupament fins a l'època musulmana, v. 1, Mallorca 1991, 179-190.
A.-M. La Bonnardière, 'Du nouveau sur le priscillianisme', [in :] Les Lettres de saint Augustin découvertes par Johannes Divjak, Paris 1983, 205–214.
P. Brown, Augustine of Hippo. A biography, Berkeley 2000.
M. Moreau, 'Lecture de la Lettre 11* de Consentius à Augustin: un pastiche hagiographique?', [in :] Les Lettres de saint Augustin découvertes par Johannes Divjak, Paris 1983, 205–214.

Categories:

Social origin or status - Social elite
Religious grouping (other than Catholic/Nicene/Chalcedonian) - Priscillianist
Described by a title - Presbyter/πρεσβύτερος
Public law - Ecclesiastical
Economic status and activity - Indication of wealth
Economic status and activity - Inheritance
Patronage/Investiture
Conflict
Relation with - Bishop/Monastic superior
Relation with - Secular authority
Relation with - Barbarian
Relation with - Heretic/Schismatic
Education
Invective
Please quote this record referring to its author, database name, number, and, if possible, stable URL: S. Adamiak, Presbyters in the Late Antique West, ER384, http://www.presbytersproject.ihuw.pl/index.php?id=6&SourceID=384