In the annals of English history, Alfred of Wessex stands out as one of the great Catholic monarchs of the medieval period. In this article, we shall review the life and character of this most exemplary 9th century ruler, who in every way stands as a model Catholic king.
In the 9th century, England was divided into multiple little Anglo-Saxon kingdoms, collectively known as the Heptarchy. Alfred the Great, who reigned from 871 to 899 over the Kingdom of Wessex, was undoubtedly among the most powerful monarchs of the age.
As the fifth son of King Aethelwulf of Wessex, Alfred was never expected to become king and only took the throne because several of his elder brothers unexpectedly predeceased him. Because he was not expected to reign, his mother Osburga spent considerable effort educating him, with the result that Alfred was one of the most well-educated kings of the Anglo-Saxon era (though initially he struggled with reading and writing).
His mother instilled in Alfred a deep sense of piety and devotion to God. It had been his practice, before and throughout his reign, to attend Mass daily, to recite the daily Offices, pray at night, give alms, and hear the Scriptures read to him. The Welsh monk Asser, Alfred’s official biographer, said that King Alfred “resembled the pious and most wise and rich Solomon, king of the Hebrews” (Asser, 56, 82). It was well known that the king carried on his person a small book filled with his favorite prayers that he had heard from the daily readings, which he had Asser or some other attendants read to him at various times throughout the day.
Alfred was deeply cognizant of the importance of being not just a model ruler but a model Catholic. Alfred consciously looked to renowned Christian monarchs like Charlemagne for inspiration and viewed his kingship in an almost quasi-sacramental manner as a unique responsibility conferred upon him by God. Divine service was at the heart of Alfred’s character, both personally and in his understanding of his royal office. He was ever conscientious in his exercise of religion and was deeply involved in the affairs of the Church. Alfred summoned royal assemblies to debate matters of political importance, but he just as often called synods of bishops to formulate ecclesiastical policy. He believed that the health of his realm required a vibrant, effective Church and strove to make this vision a reality.
This pious monarch insisted upon the education of his people (in this he was probably influenced by the example of Charlemagne, who did similarly in France). Asser offers us a charming and humorous account of Alfred personally teaching the children of his vassals in a makeshift schoolhouse set up in his palace, while he forced the uncouth Anglo-Saxon lords to try their hand at reading and writing. He also fostered education among the clergy—which probably meant making sure that they could read and write in both Latin and Anglo-Saxon. He believed that this mandate to educate stemmed from his place as the God-ordained king, and the whole enterprise took on a religious nature. As Asser puts it, God “stirred up the mind of the king by inward working” (Asser, 56). Alfred himself said that the goal of his educational program was to “restore to the English race the happy times when God-fearing kings not only maintained peace, morality and rule at home but extended their territory abroad prospering both in warfare and wisdom” (Abels, 219-220). For Alfred, wisdom and learning were equivalent to prosperity at home and abroad.
In this, Alfred led by example, translating several Latin works into Anglo-Saxon. The actual work of translating was probably done by a team of learned monks, though Asser attributes some of the translating to Alfred himself. It was well known that Alfred read and wrote only with great difficulty, but Asser attributes the success of his translations to divine providence, saying that the king translated “by the inspiration of God, [beginning] first to read and interpret at the same time on one and the same day” (Asser, 69). Among the translations of Alfred was the Pastoral Care of Pope St. Gregory the Great, as well as a little-known work by St. Augustine called the Soliloquies, which consists of a dialogue of a man with his own soul. An amusing aspect of his translations is how Alfred rephrased classical or biblical ideas into the context of Anglo-Saxon culture. For example, Christ’s commandment to “Love your neighbor as yourself” is delightfully translated as “Love your lord as you would love Christ Himself” (Abels, 250).
Thus far we have only explored the personal piety of Alfred, but we must not imagine that the king considered his religion to be a private affair. Like most kings of his age, Alfred believed that the devotion and righteousness of the king had a profound impact on the welfare of the kingdom. His conviction came from personal experience during the reign of his elder brother, King Ethelred, at the Battle of Ashdown in 871. Alfred, then a prince, was a commander at this battle and regarded the Christian victory against the pagan Danes as nothing short of miraculous. The English armies were being beaten back and the presence of King Ethelred was urgently requested on the battlefield. Asser records what happened next:
For his brother, King Ethelred, was still in his tent, praying fervently and hearing Mass, and he stoutly declared that he would not depart thence alive until the priest had made an end of saying Mass, for he would not abandon the service of God for that of man. So did he, and the faith of this Christian king availed much with the Lord . . . (Asser, 26-27)
Alfred, out in the thick of the battle, was suddenly strengthened and reformed his men’s position: “So, trusting in the counsel of God, and confiding in his help, [Alfred] drew his shield-wall together in order, and forthwith advanced against the enemy” (Asser, 26-27). The English pushed the Danes back and scored a major victory, which Asser, Alfred, and the entire English people attributed to the piety of Ethelred. “The faith of the Christian king avails much with the Lord” would be the defining principle of Alfred’s royal ideology.
Though at times in peril from Danish invasions, Alfred enjoyed a long and prosperous reign. He always held fast to the ideas that his kingship was given by the power of God and that an English subject could best be a good Christian by being a good vassal. Lordship, for Alfred, was the force that held together the political world and, through a hierarchy of authority, connected the temporal world with the spiritual. So integral was lordship to the ordering of the world that Alfred interpreted the unforgivable sin mentioned in the Gospels to be betrayal of one’s lord (Abels, 275).
Alfred patronized the Church in various ways. He funded monasteries (including a famous establishment at Athelney), patronized churches, disposed of church lands as he saw fit, promoted learning, and summoned ecclesiastical synods to reform clerical discipline. In every way he was absolute lord of both the temporal and spiritual realms—a responsibility he held to be of grave importance, never forgetting that the king himself was accountable to a higher Lord.
The English people—clergy and laity alike—loved Alfred for his efforts and piety. Alfred’s example left a deep imprint on his successors. Future English kings, such as St. Edward the Confessor, envisioned their own reigns in terms reminiscent of Alfred’s.
Unfortunately, the peace won by Alfred came during the waning age of the Anglo-Saxon period. Continued conflict with the Danes and dynastic struggle would usher in an era of decline beginning in the late 10th century. The Anglo-Saxon kingdom would eventually fall to the Normans under William the Conqueror in the year 1066.
It is difficult to read the accounts of Alfred’s life and deeds and not feel a deep personal admiration for this sincere yet powerful king of England. Many Christians have held Alfred up as a hero of faith. While efforts to have Alfred canonized ultimately came to naught (his canonization was taken up in 1441 under Pope Eugenius IV but have long since stalled), he is venerated the world over as a model of Christian kingship. Catholics, Orthodox, and Protestants have all looked to him as an exemplar of how piety can shape government.
Image from Wikimedia Commons
