and not to them. Again, Paulinus and Alcuin both conveyed the same message. Instead of framing the issue as a matter of “confusion” about whether there are separate precepts for laity and clergy, however, as Paulinus and Alcuin did, Jonas frames the issue as a problem of negligence. There are many laymen who manage to understand their Christian duties and to perform them as diligently as they are able, says Jonas, rhetorically explaining that this is not simple confusion or miseducation. The problem is that some know their calling and choose not to live by it; others falsely believe that they can glorify themselves with the name of Christ and be saved by this simple profession of faith alone.152 Jonas’s wording changes the orientation of the message from pastoral teaching to pastoral reprimand.
Jonas also speaks in De institutione laicali of clergy and laity who participate in mutual negligence, something that the earlier mirrors do not address. There are many laymen, he explains, who revere members of the priesthood based solely on their power and wealth, not their ministries. These laymen show disrespect to poorer members of the clergy and to priests who have renounced their worldly riches—not inviting them to their table as equals but instead compelling them into service, making them administrators and overseers of their properties as if they were laypersons. They only want to be seen to have their own priests in name, Jonas rails, not to have proper intercessors among them. This is not only reprehensible and dishonest but also dangerous, he warns—a serious problem of aristocratic negligence for which both laymen and clergy must be held accountable.153
It is possible that the change in tone of Jonas’s mirror reflects an actual change of imperial circumstance in 820—the emergence of new abuses that Paulinus and Alcuin never saw the need to rebuke. Jonas’s world had indeed changed significantly from the one that Paulinus and Alcuin knew. Charlemagne had died in 814, leaving the entirety of his domain to his son, Louis “the Pious.” Conflict and insurrection, which would plague Louis for the entirety of his reign, had already boiled over in 817.
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