Paschasius Radbertus
Biographical Details:
|
Biography:
Paschasius Radbertus, born around 785 A.D., was a Benedictine monk and theologian whose intellectual and spiritual contributions played a significant role in the Carolingian Renaissance. Orphaned at a young age, he was raised by nuns at the convent of Notre-Dame de Soissons before joining the abbey of Corbie, where he became a monk. He devoted much of his life to studying theology and writing on ecclesiastical matters. During his time, the Frankish Empire, under the reign of Charlemagne and later Louis the Pious, experienced significant social and political changes, including efforts to reform and unify the church and society through education, centralized governance, and liturgical standardization. Other prominent figures during his life included Rabanus Maurus and John Scotus Eriugena, all of whom contributed to the theological discussions of the Carolingian court. Paschasius was deeply engaged in these reforms, particularly in theological discussions on the nature of the Eucharist.
His most well-known work, De Corpore et Sanguine Domini, written around 831, was a theological treatise that argued for the real presence of Christ in the Eucharist. Paschasius wrote several other works, including Expositio in Matheum Evangelistam, a commentary on the Gospel of Matthew, and a biography of the abbess Vita sanctae Walaricae.
His final years were spent in relative isolation after he resigned as abbot of Corbie, retiring to the monastery of Saint-Riquier. Paschasius died around 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. He was canonized in 1073 by Pope Gregory VII.
Extant Writings:
- De Corpore et Sanguine Domini
- De Partu Virginis
- De Nativitae Sanctae Mariae
- Vita Adalhardi
- Vita Walae
Quotes and Excerpts:
On the Assumption of Mary, Queen of Heaven and Ever-Virgin:
“Today, the glorious and ever-virgin Mary has gone up into the heavens. Rejoice, I beg you, because she has been lifted up (if i may say it) in a way beyond words and reigns forever with Christ. Today, the Queen of the world is taken away from the earth and from this present worthless world. Again I say, rejoice! For she, sure of her incorruptible glory, has now arrived at the heavenly palace.” –Sermo de Assumptione Sanctae Mariae Virginis, specifically in PL (Patrologia Latina) 120, columns 1394-1395.
On the Veneration of Mary:
“She deserves the greatest possible honor because of the grace she received, which makes her even more worthy of veneration. For to give her honor and glory means to give thanks and praise to the Redeemer.” –De Partu Virginis, Book I, Chapter 4
“Therefore, O most holy virgins, you should imitate such a great Virgin and venerate her who is so outstanding. Finally, it is most appropriate joyfully to speak worthy praises to her, as much as is allowed; for, in a certain way, her dignity is greater than that of the angels.” –De Partu Virginis, Book I, Chapter 2