Part 2

He was born in Auvergne, of a family equally virtuous and noble. He was yet a child when they sent him to the monastery of Menat in the diocess of Clermont, in order to be early principled in knowledge and piety. Here he became a religious, and practised all the prescriptions of the rule with the greatest fervor. After some time he quitted the monastery with St. Avi, and they both retired to the abbey of Micy near Orleans. The bishop of this city having destined them for holy orders, they withdrew themselves from the abbey, and advancing together as far as Perche, led by their fervor to the austerities of an eremitical life, they separated. St. Calais was followed by two persons, who by no means would consent to quit him, and with these he went to Maine, where he perfectly revived the rigorous discipline of the ancient eastern hermits. But as he was constantly visited by numbers who sought to live under his direction, he at length consented to receive them. King Childebert gave him land whereon to build a monastery, which was first called Anisole or Anille, from the river on which it was situated,[6] but it is now, as well as the little town built round it, called after the saint. The life of the holy founder was not only extraordinary for penance and prayer, but he excelled in the exact observance of his rules; insomuch that he constantly refused the visit of queen Ultrogotha wife of Childebert, because one of the statutes forbade to enter the monastery. He died in 542, and his name is mentioned this day in the Roman Martyrology. A portion of his relics is kept in the abbey of St. Calais, but the greatest part is in the chapel of the castle of Blois, which also bears his name. See the life of St. Calais, written by Siviard, fifth abbot of Anille, with the notes of Mabillon, and the Bollandist, t. 1, Jul. p. 85, and Martenne Ampl. Coll. t. 1, præf. p. 4, &c.

SAINT LEONORUS, IN FRENCH LUNAIRE, B.

He was of a noble family in Wales, and educated under the care of St. Iltut; and passing over into that part of France called the province of Domnone, he founded a monastery between the rivers of Rancé and Arguenon, on a piece of ground which was given him by Jona, the lord of the country. His many extraordinary virtues drew the attention of king Childebert, who very pressingly invited him to Paris, where he was received by this prince and his royal consort Ultrogotha with every possible demonstration of the highest respect. At his return he had the affliction to hear that his protector Jona was stripped of his possessions, and murdered by Conomor. Happily however he arrived time enough to shelter that unfortunate nobleman’s son Judual from the bloody tyrant’s cruelty, and conveyed him safely to England: whence Judual afterward returned, and recovered his inheritance. The saint is styled bishop, though he had no fixed see. For it was then an established custom in Brittany to honor the principal abbots with the episcopal dignity. The year in which St. Leonorus died is not known. His body was translated to a parochial church near St. Malo, which still retains the name of St. Lunaire: here his tomb is shown, which is empty, his relics being inclosed in a shrine. The feast of his translation is on the 13th of October, but he is principally honored in the several diocesses of Brittany on the 1st of July. He is patron of many churches. See the Breviary of Leon, of the abbey of St. Meen, &c. also Lobineau, Vies des SS. de Bretagne, p. 91, and the Martyrology of Usuard.

ST. SIMEON, SURNAMED SALUS.[7]

He was a native of Egypt, and born about the year 522. Having performed a pilgrimage to Jerusalem, he retired to a desert near the Red Sea, where he remained twenty-nine years in the constant practice of a most austere penitential life. Here he was constantly revolving in mind that we must love humiliations if we would be truly humble; that at least we should receive those which God sends us with resignation, and own them exceedingly less than the measure of our demerits; that it is even sometimes our advantage to seek them; that human prudence should not always be our guide in this regard; and that there are circumstances where we ought to follow the impulse of the Holy Spirit, though not unless we have an assurance of his inspiration. The servant of God, animated by an ardent desire to be contemptible among men, quitted the desert, and at Emesus succeeded to his wish; for by affecting the manners of those who want sense, he passed for a fool. He was then sixty years old, and lived six or seven years in that city, when it was destroyed by an earthquake in 588. His love for humility was not without reward, God having bestowed on him extraordinary graces, and even honored him with the gift of miracles. The year of his death is unknown. Although we are not obliged in every instance to imitate St. Simeon, and that it would be rash even to attempt it without a special call; yet his example ought to make us blush, when we consider with what an ill will we suffer the least thing that hurts our pride. See Evagrius, a contemporary writer, l. 4, c. 5; the life of the saint by Leontius, bishop of Napoli in Cyprus; that of St. John the Almoner; and the Bollandists, t. 1, Jul. p. 129.

SAINT THIERRI, ABBOT OF MONT-D’HOR, NEAR RHEIMS.

He was born in the district of Rheims. His father Marquard was abandoned to every infamous disorder. An education formed on the best Christian principles in the house of such a person would more than probably be blasted by his bad example; but our saint was happily removed, and educated in learning and piety, under the edifying example of the holy bishop Remigius.

He married in complaisance to his relations; but easily persuaded his wife to embrace the virgin state; and becoming himself a monk, he was made superior of an abbey founded by St. Remigius on Mont-d’Hor, near Rheims. Some time after he received holy orders, and became famous by the many extraordinary conversions he wrought through the zeal and unction wherewith he exhorted sinners to repentance; among these was his own father, who persevered to his death under the direction of his son. He succeeded also, in conjunction with St. Remigius, in converting an infamous house into a nunnery of pious virgins. According to the most common opinion he died on the 1st of July, 533. It is said that king Thierri assisted at his funeral, and esteemed himself honored in being one of his bearers to the grave. His relics, lest they should be exposed to the impiety of the Normans, were hidden under ground, but discovered in 976, and are still preserved in a silver shrine. He is mentioned on this day in the Roman Martyrology. See Mabillon, Act. t. 1, p. 614. Bulteau, Hist. de l’Ordre de St. Ben. t. 1, p. 287; Baillet ad l. Jul. and Gal. Christ. Nov. t. 9, p. 180.

SAINT CYBAR, A RECLUSE AT ANGOULEME.

Eparcus, commonly called Cybar, quitted the world in spite of his parents, who would hinder him to follow his vocation; and retiring to the monastery of Sedaciac in Perigord, he there served God some time under abbot Martin, and soon became known and admired for his extraordinary virtues and miracles. Wherefore, in dread of the seduction of vain-glory, he left his monastery to hide himself in absolute solitude. It was near Angouleme, with the bishop of Perigueux’s and his abbot’s leave, he shut himself up in a cell. But his virtues were too striking for concealment, and the bishop of Angouleme obliged him to accept the priesthood. Cybar was extremely austere in his food and apparel, especially during Lent. Although a recluse, he did not refuse to admit disciples; but he would not allow them manual labor, as, after his own example, he willed they should be constantly occupied in prayer. When any of them would complain for want of necessaries, he would tell them with St. Jerom, that “Faith never feared hunger.” Nor was he deceived in his trust on Providence, as he always found abundance for himself and his disciples in the beneficence of the faithful; insomuch that he was even enabled to redeem a great number of captives. He died the 1st of July, 581, having lived about forty years in his cell. His relics were kept in the abbey church of his name until 1568, when they were burnt by the Huguenots. See Mabillon, Act. t. 1, p. 267; Bulteau, Histoire de l’Ordre de St. Benoit, t. 1, p. 235; Gallia Chr. Nov. t. 2, p. 978, 979, &c.

JULY II.

THE VISITATION OF THE BLESSED VIRGIN.

From the example of Christ, his blessed Mother, and the apostles, St. Thomas shows[8] that state to be in itself the most perfect which joins together the functions of Martha and Mary, or of the active and contemplative life. This is endeavored by those persons who so employ themselves in the service of their neighbor, as amidst their external employs or conversation often to raise their minds to God, feeding always on their heavenly invisible food, as the angel did in Toby’s company on earth. Who also, by the practice and love of daily recollection and much solitude, fit themselves to appear in public; and who by having learned the necessary art of silence in its proper season, and by loving to speak little among men,[9] study to be in the first place their own friends, and by reflection and serious consideration to be thoroughly acquainted with themselves, and to converse often in heaven.[10] Such will be able to acquit themselves of external employs without prejudice to their own virtue, when called to them by duty, justice, or charity. They may avoid the snares of the world, and sanctify their conversation with men. Of this the Blessed Virgin is to us a perfect model in the visit paid to her cousin Elizabeth, as St. Francis of Sales takes notice, who borrowed from this mystery the name which he gave to his Order of nuns, who, according to the first plan of their institute, were devoted to visit and attend on the sick.

The angel Gabriel, in the mystery of the Annunciation, informed the mother of God, that her cousin Elizabeth had miraculously conceived, and was then in the sixth month of her pregnancy. The Blessed Virgin, out of humility, concealed the favor she had received and the wonderful dignity to which she was raised by the incarnation of the Son of God in her womb; but in the transport of her holy joy and gratitude, she would go to congratulate the mother of the Baptist; with which resolution the Holy Ghost inspired her for his great designs in favor of her Son’s precursor not yet born. _Mary_ therefore _arose_, saith St. Luke, _and with haste went into the hilly-country into a city of Juda; and entering into the house of Zachary saluted Elizabeth_. She made this visit to a saint, because the company of the servants of God is principally to be sought, from whose example and very silence the heart will always treasure up something, and the understanding receive some new light and improvement in charity. As glowing coals increase their flame by contact, so is the fire of divine love kindled in a fervent soul by the words and example of those who truly love God. In this journey what lessons of humility does the holy Virgin give us! She had been just saluted mother of God, and exalted above all mere creatures, even the highest seraphim of heaven; yet far from being elated with the thoughts of her incomprehensible dignity, she appears but the more humble by it. She prevents the mother of the Baptist in this office of charity; the mother of God pays a visit to the mother of her Son’s servant; the Redeemer of the world goes to his precursor. What a subject of confusion is this to the pride of the children of the world! who, not content with the rules of respect which the law of subordination requires, carry their vanity to an excess of ceremoniousness contrary even to good manners, and to the freedom of conversation, which they make an art of constraint and of torture both to themselves and others; and in which they seek not any duty of piety or improvement in virtue, but loathsome means of foolish flattery, the gratification of vanity, or that dissipation of mind which continually entertains it with trifles and idleness, and is an enemy to serious consideration and virtue.

When the office of charity called upon Mary, she thought of no dangers or difficulties in so painful and long a journey of above fourscore miles from Nazareth in Galilee to Hebron, a sacerdotal city in the mountainous country on the western side of the tribe of Juda. The inspired writer takes notice, that she went with haste or with speed and diligence, to express her eagerness to perform this good office. Charity knows not what sloth is, but always acts with fervor. She likewise would hasten her steps out of modesty, not choosing to appear abroad, but as compelled by necessity or charity; not travelling out of vanity, idleness, or curiosity, but careful in her journey to shun the dissipation of the world, according to the remarks of St. Ambrose. Whence we may also gather with what care she guarded her eyes, and what was the entertainment of her pious soul with God upon the road. Being arrived at the house of Zachary, she entered it, and saluted Elizabeth. What a blessing did the presence of the God-man bring to this house, the first which he honored in his humanity with his visit! But Mary is the instrument and means by which he imparts to it his divine benediction; to show us that she is a channel through which he delights to communicate to us his graces, and to encourage us to ask them of him through her intercession. At the voice of the mother of God, but by the power and grace of her Divine Son, in her womb, Elizabeth was filled with the Holy Ghost and the infant in her womb was sanctified; and miraculously anticipating the use of reason, knew by divine inspiration the mystery of the incarnation, and who it was that came to visit him. From this knowledge he conceived so great, so extraordinary a joy as to leap and exult in the womb.[11] If Abraham and all the ancient prophets exulted only to foresee in spirit that day when it was at the distance of so many ages, what wonder the little Baptist felt so great a joy to see it then present! How eagerly did he desire to take up his office of precursor, and already to announce to men their Redeemer that he might be known and adored by all! But how do we think he adored and reverenced him present in his mother’s womb? and what were the blessings with which he was favored by him? He was cleansed from original sin, and filled with sanctifying grace, was made a prophet, and adored the Messiah before he was yet born.

At the same time Elizabeth was likewise filled with the Holy Ghost; and by his infused light, she understood the great mystery of the Incarnation which God had wrought in Mary, whom humility prevented from disclosing it even to a saint, and an intimate friend. In raptures of astonishment, Elizabeth pronounced her blessed above all other women, she being made by God the instrument of his blessing to the world, and of removing the malediction which through Eve had been entailed on mankind. But the fruit of her womb she called blessed in a sense still infinitely higher, he being the immense source of all graces, by whom only Mary herself was blessed. Elizabeth, then turning her eyes upon herself, cried out--_Whence is this to me that the mother of my Lord should come to me?_ She herself had conceived barren and by a miracle; but Mary, a virgin, and by the Holy Ghost; she conceived one greater than the prophets, but Mary the eternal Son of God, himself true God. The Baptist, her son, used the like exclamation to express his confusion and humility when Christ came to be baptized by his hands. In the like words and profound sentiments ought we to receive all the visits of God in his graces, especially in the holy sacraments. Elizabeth styles Mary, Mother of her Lord, that is, mother of God; and she foretells that all things would befall her and her Son which had been spoken by the prophets.

Mary hearing her own praise, sunk the lower in the abyss of her nothingness, and converting all good gifts to the glory of God, whose gratuitous mercy had bestowed them, in the transport of her humility, and melting in an ecstasy of love and gratitude, burst into that admirable canticle called the _Magnificat_. It is the first record in the New Testament, and both in the noble sentiments which compose it, and in the majesty of the style, surpasses all those of the ancient prophets. It is the most perfect model of thanksgiving and praise for the incarnation of the Son of God, and the most precious monument of the profound humility of Mary. In it she glorifies God with all the powers of her soul for his boundless mercies, and gives to him alone all the glory. In the spiritual gladness of her heart she adores her Saviour, who had cast his merciful eyes upon her lowliness. Though all nations will call her blessed, she declares that nothing is her due but abjection, and that this mystery is the effect of the pure power and mercy of God; and that he who had dethroned tyrants, fed the hungry in the wilderness, and wrought so many wonders in favor of his people, had now vouchsafed himself to visit them, to live among them, to die for them, and to fulfil all things which he had promised by his prophets from the beginning. Mary stayed with her cousin almost three months; after which she returned to Nazareth.

* * * * *

Whilst with the Church we praise God for the mercies and wonders which he wrought in this mystery, we ought to apply ourselves to the imitation of the virtues of which Mary sets us a perfect example. From her we ought particularly to learn the lessons by which we shall sanctify our visits and conversation; actions which are to so many Christians the sources of innumerable dangers and sins. We must shun not only scurrilous and profane discourse, but whatever is idle, light, airy, or unprofitable; whilst we unbend our mind, we ought as much as possible to see that conversation which is conducive to the improvement of our hearts or understandings, and to the advancement of virtue and solid useful knowledge. If we suffer our mind to be puffed up with empty wind, it will become itself such as is the nourishment upon which it feeds. We should shun the vice of talkativeness, did we but consult that detestable vanity itself which betrays us into this folly. For nothing is more tyrannical or more odious and insupportable in company than to usurp a monopoly of the discourse. Nothing can more degrade us in the opinion of others than for us to justle, as it were, for the word; to vent all we have in our hearts, at least a great deal that we ought to conceal there; and without understanding ourselves, or taking a review of our meaning or words, to pour out embryos of half-formed conceptions, and speak of the most noble subjects in an undress of thoughts. What proofs of our vanity and folly, what disgraces, what perplexities, what detractions, and other evils and sins should we avoid, if we were but sparing and reserved in our words! If we find ourselves to swell with an itch of talking, big with our own thoughts, and impatient to give them vent, we must by silence curb this dangerous passion, and learn to be masters of our words.

SS. PROCESSUS AND MARTINIAN, MARTYRS.

By the preaching and miracles of SS. Peter and Paul at Rome, many were converted to the faith, and among others several servants and courtiers of the emperor Nero, of whom St. Paul[12] makes mention.[13] In the year 64 that tyrant first drew his sword against the Christians, who were in a very short time become very numerous and remarkable in Rome. A journey which he made into Greece in 67, seems to have given a short respite to the Church in Rome. He made a tour through the chief cities of that country, attended by a great army of singers, pantomimes, and musicians, carrying instead of arms, instruments of music, masks, and theatrical dresses. He was declared conqueror at all the public diversions over Greece, particularly at the Olympian, Isthmian, Pythian, and Nemæan games, and gained there one thousand eight hundred various sorts of crowns. Yet Greece saw its nobility murdered, the estates of its rich men confiscated, and its temples plundered by this progress of Nero. He returned to Rome only to make the streets of that great city again to stream with blood. The apostles SS. Peter and Paul, after a long imprisonment, were crowned with martyrdom. And soon after them their two faithful disciples Processus and Martinian gained the same crown. Their acts tell us that they were the keepers of the Mamertine jail during the imprisonment of SS. Peter and Paul, by whom they were converted and baptized. St. Gregory the Great preached his thirty-second homily on their festival, in a church in which their bodies lay, at which, he says, the sick recovered their health, those that were possessed by evil spirits were freed, and those who had forsworn themselves were tormented by the devils. Their ancient church on the Aurelian road being fallen to decay, pope Paschal I. translated their relics to St. Peter’s church on the Vatican hill, as Anastasius informs us. Their names occur in the ancient Martyrologies. See Tillemont, Hist. Eccl. t. 1, p. 179, and Hist. des Emp. Crevier, &c.

ST. OTHO, BISHOP OF BAMBERG, CONFESSOR.

He was a native of Swabia, in Germany, and being a clergyman eminent for piety and learning, was chosen by the emperor Henry IV. to attend his sister Judith in quality of chaplain when she was married to Boleslas III. duke of Poland, that state remaining deprived of the royal dignity[14] from the year 1079 till it was restored in 1295, in favor of Premislas II. After the death of that princess, Otho returned, and was made by Henry IV. his chancellor. That prince caused the seals and crosses of every deceased bishop and great abbot to be delivered to him, and he sold them to whom he pleased. This notorious simony and oppression of the Church was zealously condemned by the pope, in opposition to whom the emperor set up the antipope Guibert. Otho labored to bring his prince to sentiments of repentance and submission, and refused to approve his schism or other crimes. Notwithstanding which, so great was the esteem which the emperor had for his virtue, that, resolving to make choice at least of one good bishop, he nominated him bishop of Bamberg in 1103. The saint, notwithstanding the schism, went to Rome and received his confirmation together with the pall from pope Paschal II. He labored to extinguish the schism, and to obviate the mischiefs which it produced; and for this purpose he displayed his eloquence and abilities in the diet at Ratisbon in 1104. Henry V. succeeding his father in 1106, continued to foment the schism; yet inherited the esteem of his predecessor for our saint, though he always adhered to the holy see, and was in the highest credit with all the popes of his time; so strongly does virtue command respect even in its adversaries, and such is the power of meekness in disarming the fiercest tyrants. St. Otho joined always with the functions of his charge the exercises of an interior life, in which he was an admirable proficient. He made many pious foundations, calling them inns which we erect on our road to eternity.