Medieval Sourcebook:
Agobard of Lyon:
On the Baptism of Slaves Belonging to Jews (to Adalard, Wala, and Helisachar)
Translated by W. L. North from Agobardi Lugdunensis Opera Omnia, Opusculum VI,
ed. L. Van Acker, Corpus Christianorum. Continuatio Mediaevalis 52, Turnholt: Brepols,
1981, pp. 115-117.
Introduction
The second of Agobard's writings against the Jews (the first was, according to B.
Blumenkranz, a text on the baptism of Jews circulated in manuscripts of the canonical
collection of Florus of Lyon), this letter was directed to three high-ranking members of
the imperial court. Agobard sought their help in protecting prelates' ability to baptize
pagans who were the property of Jews and their intervention in cases where the Jews refuse
to sell the individual or charge an excessive price for their freedom. The work was
probably composed ca. 823. Like his other writings on the Jews, this plea attests to the
status of Jews in the Carolingian world at this time and the complex cultural conditions
which Agobard believed to foster or compromise Christian conversion. This text also
provides evidence, albeit ambiguous, on the magister Judaeorum, a Carolingian
officer who seems to have been in charge of "Jewish affairs" in the realm. On
this office, see B. Bachrach, Early Medieval Jewish Policy in Western Europe,
Minneapolis, MN 1977, 99-101.
On this work, see B. Blumenkranz, Les auteurs chrétiens latins du moyen age sur les
juifs et le judaïsme, Études juives 4, La Haye 1963, pp. 157-8.
Text
To <my> most reverend and blessed lords, both lords and holy fathers, Adalard,[1]
Wala,[2] and Helisachar.[3]
[1] Abbot of Corbie; [2] Count; [3] Abbot of Saint-Riquier
Recently, just after we had been granted the opportunity to return <home> from
the palace, your sweetest loves sat and listened to me grumbling rather than speaking
against those who bolster the complaints of the Jews. And after you heard these things and
we moderated what we said to each other, you all arose and I followed. You entered into
the sight of the prince [4] and I stood before the door; after a little while, you had me
come in, but I heard nothing except <his granting us> permission to leave. But what
you said to the most clement prince about the aforesaid matter, how he took it, what he
said in response, I did not hear. I did not come to you afterwards because my cowardly
embarassment got the better of me and a troublesome <thought>, which came to me not
so much from the course of events as the ignobility of my own mind, wore me out.
[4] Louis the Pious
I therefore went away troubled, I began my journey uncertain, I arrived home confused,
and I settled back down afflicted. I would describe the causes of this affliction, but I
fear to belabor your kindness. Nevertheless, the bearer of this letter can tell you all
about it, if your patience allows.
I make known to your prudence certain matters which I think clearly should not be kept
secret and which prompt me to address myself to your most faithful paternity. First, it is
absolutely necessary for me and, in my opinion, for all, to know that you deign to give
advice that accords with divine work on what should be done about pagan servants of the
Jews whom they have purchased. For although raised among <the Jews>, these persons
learn language among us, they hear about the faith, they see the celebrations of the
solemn festivals, and they are pricked by these things towards the love of Christ and they
desire to become members in the body of the Church, members of Christ. They flee to the
Church, asking for baptism, that is to say, whether we must deny this to them or offer it
when we can.
On this matter, I in fact hold the following opinion. Clearly, every human being is a
creation of God, and in any person, even though he be a slave, a greater share is held by
the Lord God – Who created him in the womb, led him forth into the light of this
life, has maintained the life He granted, and has preserved his health – than by the
man who enjoys the service of his body after paying twenty or thirty solidi. And no
one doubts that each servant, although he owes the work of his body's members to his
carnal lord, owes the religion of his mind to the Creator alone. Consequently when holy
preachers – the allies of the apostles – taught and baptized all the nations,
they did not wait for the carnal lords' permission to baptize servants as if it was not
fitting that they be baptized unless their lords allowed it. Instead, knowing and
preaching that servants and lords have one Lord God in heaven, they baptized all, brought
all together within one body, and taught that all were brethren and sons of God, yet in
such a way that each would remain in his calling not by zeal but by necessity, and indeed
so that those who were able to become free might profit more [cf. I Cor. 7:20-4].
One should also readily and reasonably gather that, if a pagan flees to Christ and we
do not receive him but rather reject him because of his carnal lords, it is impious and
cruel, since no one can be lord of the human soul except the creator. Indeed, we also
think that one should consider the fact that when a religious emperor leads an army
against the nations who are alien to the name of Christ and, having emerged the victor,
subjects them to Christ and joins them to religion, it is a work of piety and worthy of
praise. How then can we turn a blind eye when among such subjects there are those who
desire baptism? Nor are we saying that the Jews should lose what they paid in such cases.
But when we offer prices according to the established [prices] of earlier times, the Jews
do not accept it, because they suppose that the masters of the palace will favor them and
they desire something more for them than for others who claim what was said above.
These are the things concerning which we beseech your counsel or the command of the
lord emperor through you. This would, of course, not be necessary if the fellow who is
master of the Jews attended [to the matter] as you said that he should. For if he
considered our ministry in good faith in accord with your command, just as we want to show
honor to him in his ministry, then there would be no need to do injury in the asking,
unless it was for the sake of an increase of doctrine. Indeed, if he had just wanted to
act reasonably, there would not have been any discord or contention regarding the cases of
the Jews.
Deal with us according to the love that the Holy Spirit diffuses in your hearts and
apply consolation to your servant, because I am tortured by different worries in great
fear. For if we deny baptism to Jews or those seeking it, I fear divine damnation. If we
give it, I fear human offense and the grievous wounding of our house.[5] Because I thought
it unworthy to write about these lesions and discords in this note, I have sent along a
small summary (breviculum) to your piety, by which you may know what they are.
[5] I.e. the church of Lyon.
It would be unworthy of your happy kindness to become angry with me because I am
importunate in making such complaints to you; instead consider that it is the Church's
cause, the reason of the faith, and a divine work. I have the greatest faith in your
sanctity; therefore, take up this holy labor for the sake of divine repayment and help out
our Church by bringing it aid and instructing it. For you are indebted to us for the vast
amount of confidence that we have in you.
Source.
© W. L. North, 1998
Translated by W. L. North from Agobardi Lugdunensis Opera Omnia, Opusculum VI,
ed. L. Van Acker, Corpus Christianorum. Continuatio Mediaevalis 52, Turnholt: Brepols,
1981, pp. 115-117.
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