ON ST. FRONTO, ABBOT IN THE DESERT OF NITRIA IN EGYPT.
IN THE SECOND CENTURY.
PrefaceFronto, Abbot in the desert of Nitria, in Egypt (Saint)
G. H.
We have hitherto illustrated the Acts of various Saints, who led the monastic life under pagan Emperors: among these deservedly ought Saint Fronto to be numbered, by others called Frontonus or Frontonius; concerning whom we must treat on this day. His Life, in which the wondrous providence of God shines forth, we have hitherto in print in the Lives of the Fathers, which Rosweyde last edited in a more correct form: Life written by a contemporary: but we illustrate this, having collated it with an ancient manuscript of the monastery of Saint Maximin at Trier. The contemporary author testifies that what he writes he had from a certain monk of Saint Fronto in number 9. By some this Life is ascribed to Saint Jerome, but perhaps only as the collector of various lives, which are reviewed in the first book of the Lives of the Fathers. We have certain other Acts of his in a certain manuscript codex, another more recent is omitted, which we took care to have copied from there. But they seem rather to be some homily concerning the Providence of God, in which this example is extensively drawn out, but taken from other Acts; which accordingly we judge not to be committed to print.
[2] At the end of the Life these things are said to have been done under Antoninus the Emperor, in his thirteenth year; whether Saint Fronto then died, or whether from that year food began to be brought to him, which is said to have been done up until his death. But who that Antoninus was, Under which Emperor Antoninus he lived? is not equally clear. There was Aelius Hadrianus Antoninus Pius, who, adopted by Hadrian, succeeded him in the year 138, whose 13th year falls in the year of Christ 150, which we read assigned in the notes of the modern Roman Martyrology. But when the said Antoninus died in the year 161, there succeeded him his son-in-law Marcus Aurelius Antoninus, together with his brother Lucius Aelius Verus, whose 13th year coincides with the year of Christ 173, to which Emperor the author of the manuscript Florarium Sanctorum seems to have had regard, when he asserted that Saint Fronto died in the year of Salvation 174. Afterwards there reigned the son of Marcus Aurelius, who died in the year 180, Marcus Commodus Antoninus: who, in the 13th year of his rule, in the year of Christ 192, was strangled by his own men. Also in the year 211 the son of the Emperor Severus, Antoninus Caracalla, obtained the Empire: but this has no bearing here, because he was killed in the seventh year of his reign, when the thirteenth year of reign is required here: Much less is Marcus Aurelius Antoninus Heliogabalus to be admitted here, a most impious man, slain in the fourth year of his reign; nor Marcus Antoninus Gordianus, either the elder or the younger, because the former scarcely reigned more than a year, the other not more than a quinquennium, and neither bore the name of Antoninus, but of Antonius, which nevertheless is also read in the old edition of the Life of Saint Fronto. These things being thus considered, it seems that, according to the Acts, the second century of Christ ought to be established as that in which Fronto flourished.
[3] His name, as that of a holy man, is inscribed in all the copies of the Hieronymian Martyrology, and in the most ancient Epternacensis these two words are read: Frontoni monachi. In others more recent: his name is inscribed in the sacred Fasti. At Alexandria, of Fronto, or Frontonis, or Frontunis the monk. Usuard wrote thus: At Alexandria, of Saint Fronto the Abbot, whose life was glorious in sanctity and miracles. The same things nearly are found in Ado and in the modern Roman tables. Rabanus sets out a long encomium from the Life with this opening: On the same day in Nitria, of the monk Fronto, who led seventy monks into the desert etc. Notker thus begins his Martyrology: At Alexandria of Blessed Fronto the monk of Nitria etc. In the Acts there is indeed no mention of Alexandria, but of Nitria and of the city: place of habitation. yet this city seems to have been Alexandria, the most famous city of Egypt; just as the desert of Mount Nitria was in the vast solitude of Scetis, near the Mareotis to the south, in which places fifty monasteries or cells were afterwards inhabited by the Nitrian monks: as we set forth more fully before the Life of Saint Anthony the Great, on January 17, §1. These therefore could have recognized Saint Fronto as their standard-bearer. In the Viola Sanctorum, printed at Hagenau in the year 1508, he is commemorated on April 19.
[4] Different from this holy Egyptian Abbot is Saint Fronto Bishop of Périgueux, whom Peter de Natalibus book 9 chapter 109 and Antoninus in his Chronicle part 1 title 6 chapter 26 §1 conflated into the same man. Another Saint Fronto Bishop of Périgueux. Saint Fronto the Bishop is venerated on October 25. With the same error, Fronto has been ascribed to the Carmelite Order by Coria, Lezana, and others, one of whom imagines that Saint John the Baptist's disciple he was, and that he was the third general Archimandrite of the Carmelite Order, that he founded the first church in the world in honor of Saint Mary, then was Bishop of Périgueux, and finally lived in the desert of Nitria, and at the age of 131, in the year of Christ 153, died. With similar license Saint Fronto is recorded by Bucelinus in the Benedictine Menology.
LIFE
By a contemporary author. From a manuscript and from Rosweyde in the Lives of the Fathers.
Fronto, Abbot in the desert of Nitria, in Egypt (Saint)
BHL Number: 3189
BY A CONTEMPORARY AUTHOR.
PROLOGUE.
[1] Because you have often desired to hear what things are holy, and I have calmly arranged to work; now no longer a in skins of goats, but in gold and silver and the most precious gems I have resolved to construct the temple of God: and that we ourselves, as living stones, may be built up into a spiritual house, progressing from the works of the better in Christ Jesus our Lord; what now has been done at Nitria, I shall relate; and I shall in no way pass over the truth, since the present little work sufficiently edifies monks.
[2] Therefore Frontonius, a true servant of God, progressing from day to day in the zeal of the fear of God, dreading the public and common life, desiring a remote solitude, having called the Brothers together to himself, said: He departs with his companions into the desert: (for there were with him about seventy men) Behold, what have we to do with the damnable world, whose works it is fitting to renounce in every way, that we may attain the heavenly life? Therefore let us go to the desert, carrying nothing with us, to acquire the heavenly glory, and let us seek out from the virtues a higher discipline. When he had said these things, all consented: and bearing with them to the desert small seeds of herbs, and b double-edged tools and little hoes, with which they might dig the ground, they set out, and thus came into the desert. And Frontonius again said: The Lord in the Gospel says: Do not be anxious what you shall eat, or what you shall drink, or with what you shall be clothed: for all these things the Gentiles of the world seek. Matt. 6:25. Seek first the kingdom of God, and his righteousness, and all these things shall be added to you. he exhorts them: Let us hold the promise, and we shall find in ourselves the work of the Lord preserved. All therefore dwelt in the desert, laboring continually in the work of the Lord, and making progress in the spiritual combat: for the Lord was assisting his servants. But Frontonius himself prayed not for himself only, but for all, knowing it is written: Not seeking what is profitable to me, but to many, that they may be saved. 1 Cor. 10:33
[3] And when they had delayed in that same desert for a long time, the adversary of Christians began to tempt them, that they should think in their heart that they ought to have remained in the world, because the life of Anchorites is most harsh, and no one can endure it. They murmured therefore in their hearts, saying: What is this, that our Father Frontonius has willed, that we should dwell in the desert? Murmuring against the rigor of the institute Are those who dwell in cities and in towns unable to see God: and only those who dwell in the desert see? Do not good deeds commend them? Who can live on the food of Angels? Behold, we are dying of hunger: the defect of vigils labor does not admit, but harsher fasts break us, and our knees grow weak, so that none of us can stand. Frontonius, hearing their murmur, before they came to him to say anything, anticipating them, said: He knows it: and meets it: How long will you provoke God, murmuring in your hearts, and saying: Are those who inhabit the desert alone the servants of God? and who can live on the food of Angels? Let us come together to the Abbot, and speak to him, that we may dwell in the city: because if anyone sees us there, he will opportunely direct to us, according to the will of God, food, as the Lord has granted each to do.
[4] Know however this, that the Lord will not kill with hunger the soul of the just. Ps. 32:19. Behold, the eyes of the Lord are over those who fear him, he exhorts them to perseverance: that he may feed them in famine. And do you not remember this </content> </invoke> scripture, which the Apostle says: In hunger and in thirst? Yet in the desert there have never been lacking to you the roots of herbs, nor have you ever remained fasting. 2 Cor. 11:27 Remember, however, what I have said before to you: Do not be anxious what you shall eat, or what you shall drink, or with what you shall be clothed: for all these things the Gentiles of the world seek. The Lord knows how to give food to those who fear him. Seek first the kingdom of God and his righteousness, and all these things shall be added to you. For if the Lord feeds the birds, and does not abandon the ravens: how can he forsake us, having him continually in mind, and assiduously praying to him? Certainly if we perish of hunger in the desert, let us accuse the Lord and reproach him, when to him we shall come, saying: We believed in your Gospel, where you said that all believing in you you would feed with the food of heaven: we did all things which you commanded, we hoped in you, and you despised us. But because there you tested us, here all the more, that you may test the truth, render what you promised. Do not therefore murmur against God, lest, murmuring as our fathers in this desert, and settles their souls. you perish by serpents. But if you wait for the Lord, when he wills, he will give good things to those who fear him. When he had said this, all were silent a little while from their murmuring: yet they were placed in sorrow.
[5] But I have proposed briefly to set forth all things, and to comprehend everything in rustic speech, which it is lawful to pursue together with its title: Admonition of the writer. and to run through the sentences and syllogisms of this kind of little book in sweet eloquence, just as each Reader can hear. Let us return to the order of the little work begun, that we may not seem to assert our own things: but to appear in his work by more gentle utterances.
[6] The rich man is commanded by an Angel to send food to the monks: The Angel, therefore, sent from the Lord, proceeds to a certain rich man at night, and says to him: You feast splendidly in riches, and my servants in the desert lack bread. Rise therefore at dawn, and send to my servants food from all the things which I have given to you: because I have placed you as steward c of my flock, whom I have continually fed as heaven suckled you, nor have I ever dismissed you. So therefore it has pleased me from your almsgiving to refresh my poor, who in the desert live spiritually, and who have entrusted themselves to me their Lord: therefore without delay do the word, which now, sent from the Lord, I speak to you. But if you do not do this, you have dissipated the peaceable covenant of the Lord your God.
[7] But he, confronted by so great a terror, from that sleep awakes: and rising in the morning, having called his necessary friends and faithful servants, he spoke to them, saying: As I was lying at night in bed, I had taken a little sleep: he inquires whither he ought to send: and behold, suddenly a messenger stood by, saying: Behold, you feast splendidly in your riches, but my servants in the desert lack bread. Rise therefore at dawn, and send to my servants food from all the things which I have given to you, because I have placed you as steward of my flock. Behold, I seek to send: but where the servants of God dwell, I do not know. I desire to fulfill the command, having been admonished: but who will show me the place to which I should direct? An Angel has approached me, and God has commanded: but you, who are elders, show me the place. And no one was able to show him the place, because they were remaining in a hidden part of the mountain: and no one knew where they were dwelling.
[8] Therefore on another night, confronted by a harsher threat, and pierced with blows, that rich man again admonished by the Angel is chastised for his delay: is rebuked and urged to direct food to the servants of God. Again rising at dawn, he sought counsel from his former friends, that they might tell him, or certainly might inquire from others, where the servants of God were dwelling. He was saying these things also with the greatest weeping, showing the blows with which by the hand of the Angel he had been struck in the night. But when no one was able to show him the place of habitation of the servants of God, one who was of greater counsel than the rest, answered and said: If you are willing to accept my counsel, dearest one, perhaps this will be salutary for you. You have seventy camels, load them with all the goods by which you understand that the servants of God can be nourished: and direct the camels along the way, with no one leading them. And if from God this command was made, your animals will return to you safe: but if from the devil loss looms over you, willingly bear the scourges of the time, rather than perhaps be seized by a harsher blow. But if this counsel displeases you, seek another who may be able to give a better response. Saying these things, he was silent: but to the rich man himself, and those who were with him, such counsel was pleasing. he sends 70 camels without a leader. He therefore loaded sixty-five camels from those things which the servants of God could eat: but he imposed upon five camels made-up provisions as food for all the animals, with the greatest pain saying: If anyone finds them, and exposes their loads: on seeing the provisions, he will have pity on them, and give them to eat. And with loud weeping, binding the ropes in one row, he directed them along the way, commending them to the Lord, that if from God was the command, they might return swiftly with safety. Yet no d driver went with the animals.
[9] And when they went out the gate, the little servant let go the first camel, whose lead he held, whom the others followed, and they went along the way alongside the circuit of the mountain, going alone. But I know not whether the camels could go alone, but with the Lord's messenger going before, these, under Angelic guidance, arrive at the monastery on the fourth day. they went the direct way (as was understood afterwards): and on the fourth day, the journey completed, at the ninth hour, while the Brothers were doing the work of God, as a certain one afterwards reported to us, behold, the first camel lay down before the doors: but the sound of the bell could not be heard, the noise of hymns resounding. The Abbot, however, since he was near the door, was the first to see, and rejoiced greatly. For the entrance of the monastery was narrow, and the Abbot alone closed the doors with his position, and with the other Brothers placed within, he was silent, answering nothing, until the hymns were completed.
[10] St. Fronto rebukes the murmurers: e Then, the order of hymns completed, having called together the Brothers, almost reproaching them, he said: Where are your murmurings? Behold, the Lord by a strong command has sent us food from on high: to whom he willed, a man of prudence commanding, he has led to us camels laden. Come, let us put down the loads, that the weary animals may be refreshed. Then all, joyful with wondrous thanksgiving, together rendered thanksgiving to God: and rejoicing, they put down the loads of the camels. But upon the five camels, the packs being unfastened, he cares to refresh the camels: they found provisions. Washing therefore the feet of the animals, from their bedding they made mangers: and set before them the foods which they themselves had brought; and they themselves also were running through all the windings of the mountain, to seek known herbs, that the laboring animals might be refreshed with abundant food.
[11] Now when morning came, the Abbot choosing a useful counsel, and utterly spurning avarice, took half of the food; but dividing the other part, upon all the camels, lest others might seem to carry more and injury be done to the others, he sends back half of the provisions: he imposed on all half the load, as though returning eulogies to the Lord of things, that he might cut down the law of avarice, and render half of the offering to the proper owner of the camels. There were therefore the above-mentioned friends with the owner of the camels, consoling him concerning the danger of such great animals, and at the same time entreating the Lord, that so great a loss might not befall an innocent man.
[12] On the eighth day, however, when all were gathered together in one, fasting; one who had light and keen ears, catching through the blasts of the winds the sound of a little bell, for a little while was silent: and when he finally grasped it sounding well, the camels are received with great joy, he said: I think that from the height of the mountains the motion of a sounding bell is heard. Then all going out, perceived the arrival of the camels; a wonderful joy received all with rejoicing, and fruitful f from the consolation of the man. For he who was already mourning as if the animals were dead or lost, rejoicing over the received animals, was glad. They all came unharmed, not sad in countenance, nor having any thinness of need. Therefore that man received his camels, with great thanksgiving: and seeing the loads, much more refreshed, he exults. Then he calls also those friends and many poor to a noble banquet: and the same eulogies to the needy he distributes, which he had received. But also to the friends who were present, from these he bestowed: and himself also receiving the blessing of holy gladness, he rejoiced in the Lord.
[13] Thus from him and from others he receives food From that year therefore, until the death of Frontonius, that rich man, at the same time when he had first sent, sent the necessary food to them: and the Lord so commanded other rich men, that watered from all the feasts, the servants of God with Saint Frontonius would have nothing less. The sons watched in the works of God with the father, and admonishing them with spiritual feasts, and he instructs his own in the Spirit. he filled them daily with heavenly speech: and exulting, he rejoiced in the Lord, who had given him such understanding, that he had sought remote solitary places worthy.
[14] Hand on this to be read, for the edification of many monks. Admonition to monks. For he will be better in the sight of God, not whoever reads, but he who believing the servants of God has done thus. But he will receive his reward from Christ Jesus our Lord, who has not despised the almsgiving of the poor, and has looked upon the servants of God with a direct heart, in the glory of our Lord Jesus Christ, to whom be honor and glory forever and ever, Amen.
[15] These things were done under the Emperor Antoninus, in the thirteenth year of his reign.