Part 13

Of her perfection in the discharge of all the duties of her state of life,--of her faith, hope, and love of God and her neighbor,--of her meekness and humility, which she practised in the most heroic degree,--it is unnecessary here to say more, than that in them she was an exact copy of that virtue which her loving Spouse displayed in His life amongst men. Even upon earth, her sanctity was made manifest by the accomplishment of the events which she had foretold, and by the miracles that she performed; and since her death, the most wonderful favors have been obtained by her intercession. From the many that are recorded in the acts of her beatification, we select only two. The first is that of her confidential companion and friend, sister Mary Magdalen Boscaini, who, in the course of the years 1729-30, was attacked by such a complication of disorders, that she could neither taste food, nor lie down, without considerable difficulty; she was subject to frequent fainting-fits and vomitings, and remained in this state for eleven months, being declared by her physicians to have reached an advanced stage of consumption. At last, on the vigil of St. Matthias, in 1730, eleven months since the beginning of her illness, her confessor exhorted her to place a firm reliance upon Veronica, under whom she had passed her novitiate; and when he had excited her confidence and hope, he gave her to drink some water, in which a relic of the saint had been. She drank it, and instantly sprang out of bed, and ran to see one of her sisters, who was also sick; and afterwards to meet the physician at the door, who was coming to make his usual visit. He carefully examined her; and, after feeling her pulse, pronounced it to be a miracle, as the effect proved, for she lived twelve years longer,--when a second illness attacked her, from which she recovered, in like manner, by the intercession of Veronica; and so lived for twenty-two years more, dying in 1765. The second miracle was the sudden and perfect cure of Maria Pacciarini, of an arthritic rheumatism of long duration; from which she instantaneously and perfectly recovered, by the intercession of Veronica.

Veronica was beatified by Pius VII., in 1804, the Cardinal Duke of York being the reporter of the Cause to the Congregation of Rites. She was solemnly canonized by Gregory XVI., on Trinity Sunday, 26th May, 1839.

“There are often found, in the lives of those who enjoy a reputation for sanctity, certain extraordinary marks, which the profane rashly and foolishly scoff at, as empty and dreamy visions: and the inexperienced multitude, on the other hand, receives as irrefragable proofs of virtue: nor are those wanting, who, misled by a deceitful semblance of prudence and caution, blindly pronounce them the result of artifice and cunning. The prudent man avoids all these extremes; and, whilst he silently admires things beyond the reach of ordinary understandings, inquires into their causes; but, still, not from such effects does he decide upon the virtues of those in whom they are conspicuous, but looks chiefly to the conduct and actions they have produced in them, that from the fruits, as our Divine Master teacheth, the quality of the tree may be known.”[89]

JULY X.

THE SEVEN BROTHERS, MARTYRS, AND ST. FELICITAS THEIR MOTHER.

From their genuine acts in Ruinart, and Tillemont, t. 2. See the remarks of Pinius the Bollandist, t. 3, Julij, p. 5.

IN THE SECOND CENTURY.

The illustrious martyrdom of these saints has been justly celebrated by the holy fathers. It happened at Rome under the emperor Antoninus, that is, according to several ancient copies of the acts, Antoninus Pius.[90] The seven brothers were the sons of St. Felicitas, a noble pious Christian widow in Rome, who brought them up in the most perfect sentiments and practice of heroic virtue. After the death of her husband she served God in a state of continency[91] and employed herself wholly in prayer, fasting, and works of charity. By the public and edifying example of this lady and her whole family, many idolators were moved to renounce the worship of their false gods, and to embrace the faith of Christ, which Christians were likewise encouraged by so illustrious a pattern openly to profess. This raised the spleen of the heathenish priests, who complained to the emperor Antoninus that the boldness with which Felicitas publicly practised the Christian religion, drew many from the worship of the immortal gods who were the guardians and protectors of the empire, and that it was a continual insult on them; who, on that account, were extremely offended and angry with the city and whole state. They added, that in order to appease them, it was necessary to compel this lady and her children to sacrifice to them. Antoninus being himself superstitious was prevailed upon by this remonstrance to send an order to Publius the prefect of Rome, to take care that the priests should be satisfied, and the gods appeased in this matter. Publius caused the mother and her sons to be apprehended and brought before him. When this was done he took Felicitas aside, and used the strongest inducements to bring her freely to sacrifice to the gods, that he might not be obliged to proceed with severity against her and her sons; but she returned him this answer: “Do not think to frighten me by threats, or to win me by fair speeches. The spirit of God within me will not suffer me to be overcome by Satan, and will make me victorious over all your assaults.” Publius said in a great rage: “Unhappy woman, is it possible you should think death so desirable as not to permit even your children to live, but force me to destroy them by the most cruel torments?” “My children,” said she, “will live eternally with Christ if they are faithful to him; but must expect eternal death if they sacrifice to idols.” The next day the prefect, sitting in the square of Mars before his temple, sent for Felicitas and her sons, and addressing his speech to her, said: “Take pity of your children, Felicitas; they are in the bloom of youth, and may aspire to the greatest honors and preferments.” The holy mother answered: “Your pity is really impiety, and the compassion to which you exhort me would make me the most cruel of mothers.” Then turning herself towards her children, she said to them, “My sons, look up to heaven where Jesus Christ with his saints expects you. Be faithful in his love, and fight courageously for your souls.” Publius being exasperated at this behavior, commanded her to be cruelly buffeted, saying: “You are insolent indeed, to give them such advice as this in my presence, in contempt of the orders of our princes.”

The judge then called the children to him one after another, and used many artful speeches, mingling promises with threats to induce them to adore the gods. Januarius, the eldest, experienced his assaults the first, but resolutely answered him: “You advise me to do a thing that is very foolish, and contrary to all reason; but I confide in my Lord Jesus Christ, that he will preserve me from such an impiety.” Publius ordered him to be stripped and cruelly scourged, after which he sent him back to prison. Felix, the second brother, was called next, and commanded to sacrifice. But the generous youth replied, “There is one only God. To him we offer the sacrifice of our hearts. We will never forsake the love which we owe to Jesus Christ. Employ all your artifices; exhaust all inventions of cruelty; you will never be able to overcome our faith.” The other brothers made their answers separately, that they feared not a passing death, but everlasting torments; and that having before their eyes the immortal recompenses of the just, they despised the threats of men. Martialis, who spoke last, said: “All who do not confess Christ to be the true God, shall be cast into eternal flames.”[92] The brothers, after being whipped, were remanded to prison, and the prefect, despairing to be able ever to overcome their resolution, laid the whole process before the emperor. Antoninus having read the interrogatory, gave an order that they should be sent to different judges, and be condemned to different deaths. Januarius was scourged to death with whips loaded with plummets of lead. The two next, Felix and Philip, were beaten with clubs till they expired. Sylvanus, the fourth, was thrown headlong down a steep precipice. The three youngest, Alexander, Vitalis, and Martialis, were beheaded, and the same sentence was executed upon the mother four months after. St. Felicitas is commemorated in the Roman Martyrology on the 23d of November; the sons on the 10th of July, on which day their festival is marked in the old Roman Calendar, published by Bucherius.[93]

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St. Gregory the Great delivered his third homily on the Gospels, on the festival of St. Felicitas, in the church built over her tomb on the Salarian road. In this discourse he says, that this saint “having seven children was as much afraid of leaving them behind her on earth, as other mothers are of surviving theirs. She was more than a martyr, for seeing her seven dear children martyred before her eyes, she was in some sort a martyr in each of them. She was the eighth in the order of time, but was from the first to the last in pain, and began her martyrdom in the eldest, which she only finished in her own death. She received a crown not only for herself, but likewise for all her children. Seeing them in torments she remained constant, feeling their pains by nature as their mother, but rejoicing for them in her heart by hope.” The same father takes notice how weak faith is in us: in her it was victorious over flesh and blood; but in us is not able to check the sallies of our passions, or wean our hearts from a wicked and deceitful world. “Let us be covered with shame and confusion,” says he, “that we should fall so far short of the virtue of this martyr, and should suffer our passions still to triumph over faith in our hearts. Often one word spoken against us disturbs our minds; at the least blast of contradiction we are discouraged or provoked; but neither torments nor death were able to shake her courageous soul. We weep without ceasing when God requires of us the children he hath lent us; and she bewailed her children when they did not die for Christ, and rejoiced when she saw them die.” What afflictions do parents daily meet with from the disorders into which their children fall through their own bad example or neglect! Let them imitate the earnestness of St. Felicitas in forming to perfect virtue the tender souls which God hath committed to their charge, and with this saint they will have the greatest of all comforts in them; and will by his grace count as many saints in their family as they are blessed with children.

SAINTS RUFINA AND SECUNDA, VIRGINS, MM.

They were sisters, and the daughters of one Asterius, a man of a senatorian family in Rome. Their father promised them in marriage, the first to Armentarius, and the second to Verinus, who were then both Christians, but afterward apostatized from the faith when the storm raised by Valerian and Gallien in 257, fell upon the Church. The two virgins resisted their solicitations to imitate their impiety, and fled out of Rome; but were overtaken, brought back, and after other torments condemned by Junius Donatus, prefect of Rome, to lose their heads. They were conducted twelve miles out of Rome, executed in a forest on the Aurelian Way, and buried in the same place. It was then called the Black Forest, Sylva Nigra, but from these martyrs this name was changed into that of Sylva Candia or the White Forest. A chapel was built over their tomb, which pope Damasus demolished, erecting a large church in its room. A town rose in the same place, which was called Sylva Candia, and made an episcopal see. But the city being destroyed by barbarians in the twelfth century, the bishopric was united by Calixtus II. to that of Porto, and the relics of the saints were translated at the same time, in the year 1120, to the Lateran basilic, where they are kept near the baptistery of Constantine. See their Acts abridged by Tillemont, t. 4, p. 5. Also the remarks of Pinius the Bollandist, t. 3, Julij, p. 28, and Laderchius Diss. de Basilicis SS. Marcellini et Petri, c. 2, p. 6.

JULY XI.

ST. JAMES, BISHOP OF NISIBIS, C.

From Theodoret, Phil. c. 1, et Aist. l. 1, c. 7. Gennadius, c. 1. Tillemont, t. 7, p. 263. Ceillier, t. 4. Assemani, Bibl. Orient. t. 1, p. 186. Cuper the Bollandist, and the saint’s works, published in Armenian and Latin, by Nic. Antonelli, at Rome, in 1755; add the accounts given of this saint in the Menology of the Armenians at Venice, on the seventh day of the month Caghozi, the 15th of our December; in the Synaxary of the Egyptians on the eighteenth of Tobi, our 12th of January, by St. Gregory of Nariegha, an Armenian bishop, in 980, author of many devout Armenian orations and prayers. (Orat. 99, in St. Jacob. in libro Precum edito Constantinopoli, An. 1700.) Also by Moyses Cheronensis, Histor. Armenæ l. 3, art. 7, though this author flourished not in the fifth century (as the Whistons imagine with those who confound him with Moyses the grammarian, who translated the Bible from the Greek and Syriac into the Armenian tongue, in the reign of Theodosius the Younger, as Galanus mentions), but after the year 727, in which arose the great schism of which this historian speaks, and of which the patriarch John IV. of Oznium was author. See James Villotte, the Jesuit, in Diction. Armen. in Serie Patriarcharum.

A. D. 350.

This eminent saint, and glorious doctor of the Syriac church, was a native of Nisibis, in Mesopotamia, which country was then subject to the eastern empire.[94] He had a genius rich by nature, which he cultivated with indefatigable application; though after laying a foundation of the sciences, he confined himself to sacred studies. In his youth entering the world, he became soon apprised of its dangers. He saw that in it only ambition, vanity, and voluptuousness reign; that men here usually live in a hurry and a crowd, without finding leisure to look into themselves, or to study that great science which ought to be their only affair. He trembled at the sight of its vices, and the slippery path of its pleasures, which, though they seem agreeable at first, yet when tasted are nothing but bitterness and mortal poison, and whilst they flatter the senses, destroy the soul; and he thought it the safer part to conquer by flight, or at least, with the Baptist, to prepare and strengthen himself in retirement, that he might afterward be the better able to stand his ground in the field. He accordingly chose the highest mountains for his abode, sheltering himself in a cave in the winter, and the rest of the year living in the woods, continually exposed to the open air; and knowing that our greatest conquest is to subdue ourselves, in order to facilitate this important victory, he joined to assiduous prayer the practice of great austerities. He lived only on wild roots and herbs, which he ate raw, and had no other garments than a tunic and cloak, both made of goat’s hair very coarse. Notwithstanding his desire to live unknown to men, yet he was discovered, and many were not afraid to climb the rugged rocks that they might recommend themselves to his prayers, and receive the comfort of his spiritual advice. He was favored with the gifts of prophecy and miracles in an uncommon measure, of which he gave several proofs in a journey he took into Persia to visit the new churches that were planting there, and strengthen the young converts laboring under grievous persecutions. His presence fortified them in their good resolutions, and inspired them with that spirit of martyrdom which afterwards showed itself in their glorious triumphs. He converted many idolaters, and wrought several miracles in that country. He suffered torments for the faith in the persecution continued by Maximinus II. for Gennadius places him in the number of confessors under that tyrant; and Nicephorus names him among the holy bishops in the council of Nice, who bore the glorious marks of their sufferings for Christ. His personal merit and great reputation occasioned his promotion to the see of Nisibis; but here he still followed the same course of life he had inured himself to on the mountains, to his fasts and austerities adding the care of the poor, the correction of sinners, and all the other toils and hardships of episcopacy. Such was his charity for the poor, that he seemed to possess nothing but for their relief. In the acts of St. Miles and his companions, Persian martyrs, it is related that St. James built at Nisibis a very stately church. St. Miles coming to that city was astonished at the majesty of the edifice, and having made some stay there with St. James, returned to Adiab, whence he sent the holy bishop a present of a great quantity of silk for the ornaments of his church.

Theodoret relates[95] of him that one day as he was travelling, he was accosted by a gang of beggars who had concerted a plot whereby to impose upon the servant of God, with the view of extorting money from him on pretence to bury their companion, who lay stretched on the ground as if he had been dead. The holy man gave them what they asked, and “offering up supplications to God as for a soul departed, he prayed that his divine majesty would pardon him the sins he had committed whilst he lived, and that he would admit him into the company of the saints,” says Theodoret. As soon as the saint was gone by, his companions calling upon him to rise and take his share of the booty, were strangely surprised to find him really dead. Seized with sudden fear and grief, they shrieked in the utmost consternation, and immediately ran after the man of God, cast themselves at his feet, confessed the cheat, begged forgiveness, and by entreaties and mournful looks pleaded for pity, and besought him by his prayers to restore their unhappy companion to life, which the saint performed, as this grave author assures us. When the heresy of Arius was set abroach, and began to infect many churches, St. James strenuously exerted himself in defending his church from the contagion, and labored to crush the growing evil. He assisted at the council of Nice in 325, as Theodoret and Gennadius testify; likewise at the council of Antioch held under St. Eustathius, about the year 326. Being at Constantinople in 336, when Constantine commanded St. Alexander, the holy bishop of that city, to leave his see in case he persisted to refuse admitting to communion Arius, who had imposed on that prince by an hypocritical confession of faith; St. James exhorted the people to have recourse to God by fasting and prayer during seven days; and on the eighth day, which was the very Sunday on which Arius was to have been admitted, the unhappy man was found dead in a privy into which he had stepped to ease nature.[96]