In the Netherlands, Saint Boniface is among the most popular martyrs. His actual name was Wynfreth, and he dwelt from 672 until 754 CE. Pope Gregory II, who reigned from 715 to 731 CE, was fighting with pagan Germanic states and, eager to convert them, Wynfreth provided Gregory an ideal chance to attain this target, the Christianization of Europe.

After he received the title Boniface on the 5th of May 719 CE, which means he who does good’, he worked as a missionary in the first half of the 8th century and supported reorganizing the church Frankish kingdom and Germany.

Early life

Boniface was born in the Essex area in southern England, likely near Exeter and Crediton. From his earliest years, descended from a noble family, he showed great talent and received a religious education. His parents intended him for secular pursuits. However, the youthful Wynfreth was motivated with greater ideals by missionary monks who visited his dwelling. Consequently, according to Celtic and Anglo-Saxon tradition, he was taken in at the monastery of Adescancastre. Such children as these were called pueri oblate, and at the monastery, the kids learned to read and write and got familiar with Roman civilization. At this early age, the young Wynfreth was equally smart and eager to learn.

Beliefs & Teachings

 

In 705 CE, Wynfreth was delivered to the bishop Berthwalt of Canterbury. Here, leading studious and austere life under Abbot Winbert, he quickly progressed in knowledge and sanctity, excelling remarkably in a deep comprehension of scriptures, of which he gives evidence in his letters. He also famed as a teacher, diplomat, and preacher. His pupils, especially nuns, were quite delighted with his teachings.

 

Wynfreth was, but at a young age, well conscious of the significance of a massive network of acquaintances. His career is now evidenced by his letters and is plausible if partly described in hagiographies by his disciples. However, somewhat different accounts can also be provided by other texts nearly both early in date, a few of which come somewhat closer to introducing Boniface as the missionary of the popular imagination.

Role in the Christianization of the Frisians

Much later in life, when Boniface was 82 years old, he undertook the trip to the Frisians in 716 CE to turn them to Christianity. Indeed, he was credited for evangelizing how much of the property to the east of the Rhine: Thuringia, Hesse, and parts of Bavaria. This is exactly what he wished to attain. Yet the picture is deceptive, for he was, actually, less a missionary to the pagans than he had anticipated.

 

Surely, he moved to the continent in 716 CE to be a missionary, and in the beginning and finish of the continental career, he did work among the pagans in Frisia. He also wanted to evangelize the Saxons since they have associated with the English — a point that has already been made by the biographer of Willibrord Ecgbert. For a short moment in 737 CE, it seemed like the successes of Charles Martel would start up Saxony as a mission field, and Boniface changed his Anglo-Saxon connections for support from the anticipated enterprise. However, this wouldn’t go without a struggle. In 721 CE, Boniface recalled his papal obligations and proceeded back to Germania and functioned in Hesse.

 

In 722 CE, Boniface came back to Rome, also was their consecrated bishop, and has been provided letters of introduction to the leaders of the lands east of the Rhine and especially to Charles Martel. On his return home, he worked in Hesse and then, farther to the east in Thuringia.

 

Within the regions, he had been, for the most part, organizing a slightly unstructured and seldom heretical group of Christian churches, as opposed to preaching to the pagans. However, it was the pagans who had been his avowed objective. He is, however, listed as having one spectacular showdown with a backwood pagan community at Geismar, where he cut a wonderful pine tree associated with Jupiter or Donar. Magically, the tree came down easily, breaking into four pieces as it fell.

Fulda & the Murder of Boniface

After Charles Martel’s death at 741 CE and the institution of his sons, Carloman and Pippin III, in his place, Boniface turned his head to reform the Frankish Church — especially in a series of synods held between 742 and 744 CE. In this reform, many recognized clerics came under analysis, among them Bishop Gewilib of Mainz, who had been removed from office in 745 CE. One year later, Boniface was appointed in his place.

 

However, he had held the position of missionary bishop because 722 CE hadn’t hitherto been the administrator of a fixed episcopate. Meanwhile, in 744 CE, he established the monastery of Fulda, almost on the boundary of Thuringia and Hesse, and the Bavarian Sturm was appointed as abbot and then putting it under papal control. Fulda is his most notable monastic base, not least as it became the interment place of Boniface himself. It was also a missionary center, and a variety of manuscripts correlated with his assignment have been credited to its scriptorium. More important, in the long term, are its intellectual accomplishments in the 9th century CE.

 

Finally, having installed Lull as his successor at Mainz at 753 CE, Boniface came back to Frisia with 40 pueri (servants) and many Christian books and articles. Boniface turned thousands of Frisians until they had been cheered by the Frisians on the 5th of June 754 CE and whipped to death.

 

The servants weren’t permitted to defend themselves at Boniface’s command so that they would be the first martyrs. This goes against the claim that Boniface was the first martyr. He was possibly the first bishop who had been murdered for religion, but Boniface could have defended himself. However, the former assertion appears strange as his biographer Willibald explains nothing about the assassination of Boniface, and the servants were really trained Frankish soldiers.

 

They were well-armed but were not able to outweigh the Frisian invasion force. Additionally, it is uncertain whether the killers were pagan reactionaries or simply thieves. His body was buried in the monastery of Fulda.

Image: wamemphis.com

St. Boniface’s Legacy & Influence from the Netherlands

After his passing, Boniface received his very own cult no different from the gods of early Rome and Greece. Like the Greek goddess of health Hygieia, Boniface also had his own spring and sacred relics. Throughout the centuries, numerous pilgrimages were brought to Dokkum to worship these relics.

 

The most prized is a little bit of Boniface’s skull. In the 16th century, relics of CE Boniface included, as per the Dokkumer writer Cornelius Kempius, an ivory crook, the skull fragment, a golden chalice, a chasuble, a deal and a teaser book composed by Boniface himself, likely the Victor Codex of Capua’s 546 CE Bishop Victor. Cornelius Kempius watched this codex and the other monuments with his own eyes. There, he describes, every seven years introduced to the people.

 

After the surge of Protestantism and the plundering of the Dokkumer abbey in 1572 CE and its eradication in 1582 CE, the relics were separated. Where they went isn’t clear. There’s a tradition that states that the abbot of Fulda traveled to Dokkum in 1580 CE to get the rod, the gospel book, and take the church treasures into the Cathedral of Fulda.

 

By the end of the 16th century CE, some relics arise, and the chasuble, the deal, and the skull fragment went back to Dokkum once more. They are carefully stored and saved in a reliquary in the new parish church. In 1833 CE – at the German Bishop Johann Leonard Pfaff’s request – the tomb of Boniface was started to give main relics for the newly-built Boniface Church in Fulda.

 

Believers credit the Spring Of Boniface in Dokkum to Boniface himself. When he sat with his team on the floor – such as Moses did on the rock — the spring began bubbling, and water arrived. In Cornelius Kempius’ time, the well was included inside the walls of an abbey complex of two churches: a huge monastery for Witherendreef plus a smaller parish church Dokkumse bourgeoisie.

 

Kempius obeys the Vita Altera in his description of this spring and its discovery and places the fons (fountain) in the retreat on the west side of the Tumba (apparent tomb ) of Boniface. He states that the spring neither overflows nor dries up. The clear water has since several pilgrims and is believed by some to cure diseases and disorders. The Reformation brought an end to this Boniface Worship. Dutch Reformed Church has taken over the parish church, and the abbey was demolished.

Conclusion

The mission of Boniface fits the picture of the determined procedure for Christianization that took place in the Early Middle Ages in Europe. Many Missionaries went to pagan countries providing Bibles and equipped escorts to Turn the local people to Christianity.

 

When the leaders of these areas were finally convinced of the new thoughts, missionaries gradually penetrated the rest of the populace. Frequently these missionaries were killed as they were deemed a menace to the status quo. However, thousands of individuals were converted by men like Boniface, who, to spread the convictions message, were ready to risk their lives.