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Paschasius Radbertus
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Paschasius Radbertus
Paschasius Radbertus (785–865) was a Carolingian theologian and the abbot of Corbie, a monastery in Picardy founded in 657 or 660 by the queen regent Bathilde with a founding community of monks from Luxeuil Abbey. His most well-known and influential work is an exposition on the nature of the Eucharist written around 831, entitled De Corpore et Sanguine Domini. He was canonized in 1073 by Pope Gregory VII. His feast day is 26 April.
His works are edited in Patrologia Latina vol. 120 (1852) and his important tract on the Eucharist and transubstantiation, De Corpore et Sanguine Domini, in a 1969 edition by B. Paulus, published by Brepols (Corpus Christianorum, Continuatio Mediaevalis 16).
Paschasius was an orphan left on the steps of the convent of Notre-Dame de Soissons. He was raised by the nuns there, and became very fond of the abbess, Theodrara. Theodrara was sister of Adalard of Corbie and Wala of Corbie, two monks whom he admired greatly. At a fairly young age, Paschasius left the convent to serve as a monk under Abbot Adalard, at Corbie. There he also met Wala, Adalard's brother and successor.
Through the abbotship of both Adalard and Wala, Paschasius focused on the monastic life, spending his time studying and teaching. In 822 he accompanied abbot Adalard into Saxony for the purpose of founding the monastery of New Corvey in Westphalia. When Adalard died in 826, Paschasius helped ensure Wala would become Abbot in his place. After Wala's death in 836 Heddo became abbot. Ratramnus, who may have held the position of teaching master, held opposing views to Paschasius on a number of ecclesiastical issues. Ratramnus wrote a refutation of Paschasius' treatise on the Eucharist, De Corpore et Sanguine Domini, using the same title.
In 843 Paschasius succeeded Abbot Isaac; however, he resigned his title ten years later to return to his studies. He left Corbie for the nearby monastery of Saint-Riquier, where he lived in voluntary exile for some years. Why he resigned is unknown, but it is likely that his actions were motivated by factional disputes within his monastic community; misunderstandings between himself and the younger monks were likely factors in his decision. He returned to Corbie late in life, and resided in his old monastery until his death in 865.
Paschasius' body was first buried at the Church of St. John in Corbie. After numerous reported miracles, the Pope ordered his remains to be removed, and interred in the Church of St. Peter, Corbie.
The most well-known and influential work of Paschasius, De Corpore et Sanguine Domini (written between 831 and 833), is an exposition on the nature of the Eucharist. It was originally written as an instructional manual for the monks under his care at Corbie, and is the first lengthy treatise on the sacrament of the Eucharist in the Western world. In it, Paschasius agrees with Ambrose in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper that the bread and wine were his body and blood must be taken literally, since God is truth. He thus believes that the transubstantiation of the bread and wine offered in the Eucharist really occurs. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific.
Paschasius believed that the presence of the historical blood and body of Christ allows the partaker a real union with Jesus in a direct, personal, and physical union by joining a person's flesh with Christ's and Christ's flesh with his. To Paschasius, the Eucharist's transformation into the flesh and blood of Christ is possible because of the principle that God is truth; God is able to manipulate nature, as he created it. The book was given to Charles the Bald, the Frankish king, as a present in 844, with the inclusion of a special introduction. The view Paschasius expressed in this work was met with some hostility; Ratramnus wrote a rebuttal by the same name, by order of Charles the Bald, who did not agree with some of the views Paschasius held. Ratramnus believed that the Eucharist was strictly metaphorical; he focused more on the relationship between faith and the newly emerging science. Shortly thereafter, a third monk joined the debate, Rabanus Maurus, which initiated the Carolingian Eucharist Controversy. Ultimately, however, the king accepted Paschasius' assertion, and the substantial presence of Christ in the Eucharist became the authoritative belief in the Catholic faith.
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Paschasius Radbertus
Paschasius Radbertus (785–865) was a Carolingian theologian and the abbot of Corbie, a monastery in Picardy founded in 657 or 660 by the queen regent Bathilde with a founding community of monks from Luxeuil Abbey. His most well-known and influential work is an exposition on the nature of the Eucharist written around 831, entitled De Corpore et Sanguine Domini. He was canonized in 1073 by Pope Gregory VII. His feast day is 26 April.
His works are edited in Patrologia Latina vol. 120 (1852) and his important tract on the Eucharist and transubstantiation, De Corpore et Sanguine Domini, in a 1969 edition by B. Paulus, published by Brepols (Corpus Christianorum, Continuatio Mediaevalis 16).
Paschasius was an orphan left on the steps of the convent of Notre-Dame de Soissons. He was raised by the nuns there, and became very fond of the abbess, Theodrara. Theodrara was sister of Adalard of Corbie and Wala of Corbie, two monks whom he admired greatly. At a fairly young age, Paschasius left the convent to serve as a monk under Abbot Adalard, at Corbie. There he also met Wala, Adalard's brother and successor.
Through the abbotship of both Adalard and Wala, Paschasius focused on the monastic life, spending his time studying and teaching. In 822 he accompanied abbot Adalard into Saxony for the purpose of founding the monastery of New Corvey in Westphalia. When Adalard died in 826, Paschasius helped ensure Wala would become Abbot in his place. After Wala's death in 836 Heddo became abbot. Ratramnus, who may have held the position of teaching master, held opposing views to Paschasius on a number of ecclesiastical issues. Ratramnus wrote a refutation of Paschasius' treatise on the Eucharist, De Corpore et Sanguine Domini, using the same title.
In 843 Paschasius succeeded Abbot Isaac; however, he resigned his title ten years later to return to his studies. He left Corbie for the nearby monastery of Saint-Riquier, where he lived in voluntary exile for some years. Why he resigned is unknown, but it is likely that his actions were motivated by factional disputes within his monastic community; misunderstandings between himself and the younger monks were likely factors in his decision. He returned to Corbie late in life, and resided in his old monastery until his death in 865.
Paschasius' body was first buried at the Church of St. John in Corbie. After numerous reported miracles, the Pope ordered his remains to be removed, and interred in the Church of St. Peter, Corbie.
The most well-known and influential work of Paschasius, De Corpore et Sanguine Domini (written between 831 and 833), is an exposition on the nature of the Eucharist. It was originally written as an instructional manual for the monks under his care at Corbie, and is the first lengthy treatise on the sacrament of the Eucharist in the Western world. In it, Paschasius agrees with Ambrose in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper that the bread and wine were his body and blood must be taken literally, since God is truth. He thus believes that the transubstantiation of the bread and wine offered in the Eucharist really occurs. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific.
Paschasius believed that the presence of the historical blood and body of Christ allows the partaker a real union with Jesus in a direct, personal, and physical union by joining a person's flesh with Christ's and Christ's flesh with his. To Paschasius, the Eucharist's transformation into the flesh and blood of Christ is possible because of the principle that God is truth; God is able to manipulate nature, as he created it. The book was given to Charles the Bald, the Frankish king, as a present in 844, with the inclusion of a special introduction. The view Paschasius expressed in this work was met with some hostility; Ratramnus wrote a rebuttal by the same name, by order of Charles the Bald, who did not agree with some of the views Paschasius held. Ratramnus believed that the Eucharist was strictly metaphorical; he focused more on the relationship between faith and the newly emerging science. Shortly thereafter, a third monk joined the debate, Rabanus Maurus, which initiated the Carolingian Eucharist Controversy. Ultimately, however, the king accepted Paschasius' assertion, and the substantial presence of Christ in the Eucharist became the authoritative belief in the Catholic faith.
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