"But you tell me that this view is not sufficient for
you, from an apprehension lest we should be running
counter to our Lord's command and example, to flee[{5}]
from city to city. Yet is it conceivable that He meant
that our flocks, whom He bought with His own blood,
should be deprived of that necessary ministration
without which they cannot live? Is He a precedent for
this, who was carried in flight into Egypt by His parents[{10}]
when but a child, before He had formed Churches which
we can talk of His leaving? Or, when St. Paul was let
down in a basket through a window, lest the enemy
should seize him, and so escaped his hands, was the Church
of that place bereft of its necessary ministration, seeing[{15}]
there were other brethren stationed there to fulfill what
was necessary? Evidently it was their wish that he,
who was the direct object of the persecutors' search,
should preserve himself for the sake of the Church.
Let then, the servants of Christ, the ministers of His[{20}]
word and sacraments, do in such cases as He enjoined
or permitted. Let such of them, by all means, flee from
city to city, as are special objects of persecution; so
that they who are not thus attacked desert not the
Church, but give meat to those their fellow-servants,[{25}]
who they know cannot live without it. But in a case
when all classes—I mean bishops, clergy, and
people—are in some common danger, let not those who need the
aid of others be deserted by those whom they need. Either
let one and all remove into some fortified place, or, if[{30}]
any are obliged to remain, let them not be abandoned
by those who have to supply their ecclesiastical necessity,
so that they may survive in common, or suffer in common
what their Father decrees they should undergo."
Then he makes mention of the argument of a[{35}]
certain bishop, that "if our Lord has enjoined
upon us flight, in persecutions which may ripen
into martyrdom, much more is it necessary to
flee from barren sufferings in a barbarian and
hostile invasion," and he says, "this is true and
reasonable, in the case of such as have no[{5}]
ecclesiastical office to tie them"; but he continues:
"Why should men make no question about obeying
the precept of fleeing from city to city, and yet have
no dread of 'the hireling who seeth the wolf coming, and
fleeth, because he careth not for the sheep'? Why do[{10}]
they not try to reconcile (as they assuredly can) these
two incontrovertible declarations of our Lord, one of
which suffers and commands flight, the other arraigns
and condemns it? And what other mode is there of
reconciling them than that which I have above laid down?[{15}]
viz., that we, the ministers of Christ, who are under the
pressure of persecution, are then at liberty to leave our
posts, when no flock is left for us to serve; or again,
when, though there be a flock, yet there are others to
supply our necessary ministry, who have not the same[{20}]
reason for fleeing,—as in the case of St. Paul; or,
again, of the holy Athanasius, bishop of Alexandria,
who was especially sought after by the emperor
Constantius, while the Catholic people, who remained
together in Alexandria, were in no measure deserted by the[{25}]
other ministers. But when the people remain, and the
ministers flee, and the ministration is suspended, what
is that but the guilty flight of hirelings, who care not for
the sheep? For then the wolf will come,—not man, but
the devil, who is accustomed to persuade such believers[{30}]
to apostasy, who are bereft of the daily ministration of
the Lord's Body; and by your, not knowledge, but
ignorance of duty, the weak brother will perish, for whom
Christ died.
"Let us only consider, when matters come to an[{35}]
extremity of danger, and there is no longer any means
of escape, how persons flock together to the Church, of
both sexes, and all ages, begging for baptism, or
reconciliation, or even for works of penance, and one and
all of them for consolation, and the consecration and[{5}]
application of the sacraments. Now, if ministers are
wanting, what ruin awaits those, who depart from this
life unregenerate or unabsolved! Consider the grief
of their believing relatives, who will not have them as
partakers with themselves in the rest of eternal life;[{10}]
consider the anguish of the whole multitude, nay, the
cursings of some of them, at the absence of ministration
and ministers.
"It may be said, however, that the ministers of God
ought to avoid such imminent perils, in order to[{15}]
preserve themselves for the profit of the Church for more
tranquil times. I grant it where others are present to
supply the ecclesiastical ministry, as in the case of
Athanasius. How necessary it was to the Church, how
beneficial, that such a man should remain in the flesh, the[{20}]
Catholic faith bears witness, which was maintained
against the Arians by his voice and his love. But when
there is a common danger, and when there is rather
reason to apprehend lest a man should be thought to
flee, not from purpose of prudence, but from dread of[{25}]
dying, and when the example of flight does more harm
than the service of living does good, it is by no means
to be done. To be brief, holy David withdrew himself
from the hazard of war, lest perchance he should 'quench
the light of Israel,' at the instance of his people, not on[{30}]
his own motion. Otherwise, he would have occasioned
many imitators of an inactivity which they had in that
case ascribed, not to regard for the welfare of others,
but to cowardice."
Then he goes on to a further question, what is[{35}]
to be done in a case where all ministers are likely
to perish, unless some of them take to flight? or
when persecution is set on foot only with the view
of reaching the ministers of the Church? This
leads him to exclaim:
"O, that there may be then a quarrel between God's[{5}]
ministers, who are to remain, and who to flee, lest the
Church should be deserted, whether by all fleeing or all
dying! Surely there will ever be such a quarrel, where
each party burns in its own charity, yet indulges the
charity of the other. In such a difficulty, the lot seems[{10}]
the fairest decision, in default of others. God judges
better than man in perplexities of this sort; whether it
be His will to reward the holier among them with the
crown of martyrdom, and to spare the weak, or again,
to strengthen the latter to endure evil, removing those[{15}]
from life whom the Church of God can spare the better.
Should it, however, seem inexpedient to cast
lots,—a measure for which I cannot bring precedent,—at
least, let no one's flight be the cause of the Church's
losing those ministrations which, in such dangers, are[{20}]
so necessary and so imperative. Let no one make
himself an exception, on the plea of having some particular
grace, which gives him a claim to life, and therefore to
flight.
"It is sometimes supposed that bishops and clergy,[{25}]
remaining at their posts in dangers of this kind, mislead
their flocks into staying, by their example. But it is
easy for us to remove this objection or imputation, by
frankly telling them not to be misled by our remaining.
'We are remaining for your sake,' we must say, 'lest you[{30}]
should fail to obtain such ministration, as we know to
be necessary to your salvation in Christ. Make your
escape, and you will then set us free.' The occasion for
saying this is when there seems some real advantage in
retiring to a safer position. Should all or some make[{35}]
answer, 'We are in His hands from whose anger no one
can flee anywhere; whose mercy every one may find
everywhere, though he stir not, whether some necessary
tie detains him, or the uncertainty of safe escape deters
him'; most undoubtedly such persons are not to be
left destitute of Christian ministrations.[{5}]
"I have written these lines, dearest brother, in truth,
as I think, and in sure charity, by way of reply, since you
have consulted me; but not as dictating, if, perchance,
you may find some better view to guide you. However,
better we cannot do in these perils than pray the Lord[{10}]
our God to have mercy upon us."—Ep. 228.
IV