Chapter I. Reasons for writing the Life of St. Martin.

Chapter I.

Reasons for writing the Life of St. Martin.

Most men being vainly devoted to the pursuit of worldly glory, have, as they imagined, acquired a memorial of their own names from this source; viz. devoting their pens to the embellishment of the lives of famous men. This course, although it did not secure for them a lasting reputation, still has undoubtedly brought them some fulfilment of the hope they cherished. It has done so, both by preserving their own memory, though to no purpose, and because, through their having presented to the world the examples of great men, no small emulation has been excited in the bosoms of their readers. Yet, notwithstanding these things, their labors have in no degree borne upon the blessed and never-ending life to which we look forward. For what has a glory, destined to perish with the world, profited those men themselves who have written on mere secular matters? Or what benefit has posterity derived from reading of Hector as a warrior, or Socrates as an expounder of philosophy? There can be no profit in such things, since it is not only folly to imitate the persons referred to, but absolute madness not to assail them with the utmost severity. For, in truth, those persons who estimate human life only by present actions, have consigned their hopes to fables, and their souls to the tomb. In fact, they gave themselves up to be perpetuated simply in the memory of mortals, whereas it is the duty of man rather to p. 4 seek after eternal life than an eternal memorial and that, not by writing, or fighting, or philosophizing, but by living a pious, holy, and religious life. This erroneous conduct of mankind, being enshrined in literature, has prevailed to such an extent that it has found many who have been emulous either of the vain philosophy or the foolish excellence which has been celebrated. For this reason, I think I will accomplish something well worth the necessary pains, if I write the life of a most holy man, which shall serve in future as an example to others; by which, indeed, the readers shall be roused to the pursuit of true knowledge, and heavenly warfare, and divine virtue. In so doing, we have regard also to our own advantage, so that we may look for, not a vain remembrance among men, but an eternal reward from God. For, although we ourselves have not lived in such a manner that we can serve for an example to others, nevertheless, we have made it our endeavor that he should not remain unknown who was a man worthy of imitation. I shall therefore set about writing the life of St. Martin, and shall narrate both what he did previous to his episcopate, and what he performed as a bishop. At the same time, I cannot hope to set forth all that he was or did. Those excellences of which he alone was conscious are completely unknown, because, as he did not seek for honor from men, he desired, as much as he could accomplish it, that his virtues should be concealed. And even of those which had become known to us, we have omitted a great number, because we have judged it enough if only the more striking and eminent should be recorded. At the same time, I had in the interests of readers to see to it that, no undue amount of instances being set before them should make them weary of the subject. But I implore those who are to read what follows to give full faith to the things narrated, and to believe that I have written nothing of which I had not certain knowledge and evidence. I should, in fact, have preferred to be silent rather than to narrate things which are false. ²

Footnotes

4:2

This is a remarkable asseveration in view of the many miraculous accounts which follow. When we remember, on the one hand, how intimate Sulpitius was with St. Martin, and how strongly, as in this passage, he avouches the truth of all he narrates, it is extremely difficult to decide as to the real value of his narrative. It has been said (Smith’s Dict. II. 967) that Sulpitius’ Life of St. Martinus is “filled with the most puerile fables,” and undoubtedly many of the stories recorded are of that character. But whether, considering the close relation in which the two men stood to each other, all the miraculous accounts are to be discredited, must be left to the judgment of the reader. The following valuable remarks may be quoted on this interesting question. “Some forty years ago,” writes Dr. Cazenove, “an audience in Oxford was listening to a professor of modern history (Dr. Arnold of Rugby), who discussed this subject. After pointing out the difference between the Gospel miracles and those recorded by ecclesiastical historians, the lecturer proceeded as follows: ‘Some appear to be unable to conceive of belief or unbelief, except as having some ulterior object: “We believe this because we love it: we disbelieve it because we wish it to be disproved.” There is, however, in minds more healthfully constituted a belief and a disbelief, founded solely upon the evidence of the case, arising neither out of partiality, nor out of prejudice against the supposed conclusions, which may result from its truth or falsehood. And in such a spirit the historical student will consider the case of Bede’s and other historians’ miracles. He will, I think, as a general rule, disbelieve them, for the immense multitude which he finds recorded, and which, I suppose, no credulity could believe in, shows sufficiently that on this point there was a total want of judgment and a blindness of belief generally existing which make the testimony wholly insufficient; and, while the external evidence in favor of these alleged miracles is so unsatisfactory, there are, for the most part, strong internal evidence against them. But with regard to some miracles, he will see that there is no strong a priori improbability in their occurence, but rather the contrary; as, for instance, when the first missionaries of the Gospel in a barbarous country are said to have been assisted by a manifestation of the spirit of power; and, if the evidence appears to warrant his belief, he will readily and gladly yield it. And in doing so he will have the countenance of a great man (Burke) who in his fragment of English history has not hesitated to express the same sentiments. Nor will he be unwilling, but most thankful, to find sufficient grounds for believing that not only at the beginning of the Gospel, but in ages long afterwards, believing prayer has received extraordinary answers; that it has been heard even in more than it might have dared to ask for. Yet, again, if the gift of faith—the gift as distinguished from the grace—of the faith which removes mountains, has been given to any in later times in remarkable measure the mighty works which such faith may have wrought cannot be incredible in themselves to those who remember our Lord’s promise, and if it appears from satisfactory evidence that they were wrought actually, we shall believe them,—and believe with joy. Only as it is in most cases impossible to admit the trustworthiness of the evidence, our minds must remain at the most in a state of suspense; and I do not know why it is necessary to come to any positive decision.’”—“The Fathers for English Readers”: St. Hilary of Poitiers and St. Martin of Tours, p. 191.

On this subject it has lately been said: “Most, if not all, of the so-called miracles which were supposed to surround Martin with a blaze of glow were either absolutely and on the face of them false; or were gross exaggerations of natural events; or were subjective impressions clothed in objective images; or were the distortions of credulous rumor; or at the best cannot claim in their favor a single particle of trustworthy evidence. They cannot be narrated as though they were actual events. Martin was an eminent bishop but half of the wonderful deeds attributed to him are unworthy and absurd.”—Farrar’s Lives of the Fathers, I. 644.