Part 20

The Catholic bishops who were present with Eustathius, cried out loudly against the injustice of these proceedings, but could not be heard, and the Arians pronounced a sentence of deposition against the saint; and Eusebius of Nicomedia and Theognis hastened to inform the emperor Constantine of these proceedings. The Arian bishops invited Eusebius of Cæsarea to exchange his see for the patriarchal chair of Antioch, but he alleged the prohibition of the canons; and the emperor Constantine commended his modesty by a letter which Eusebius has inserted in his life of that prince.[182] We should have been more edified with his humility had this circumstance been only recorded by others.[183] This happened, not in 340, as Baronius and Petavius imagine, but in 330 or 331, as is manifest not only from the testimony of Socrates, Sozomen, Theodoret, and Philostorgius, but also from several circumstances of the affair.[184] The people of Antioch raised a great sedition on this occasion, but the emperor Constantine, being prepossessed by the slanders of the two bishops, ordered St. Eustathius to repair to Constantinople, and thence sent him into banishment. The holy pastor assembled the people before his departure from Antioch, and exhorted them to remain steadfast in the true doctrine: which exhortations were of great weight in preserving many in the Catholic faith. St. Eustathius was banished with several priests and deacons first into Thrace, as St. Jerome and St. Chrysostom testify, and from thence into Illyricum, as Theodoret adds. Socrates and Sozomen confound him with a priest of Constantinople of the same name, when they tell us he was recalled by Jovian, and survived till the year 370: for St. Eustathius died thirty years before St. Meletius was advanced to the see of Antioch in 360, as Theodoret testifies. Nor was he mentioned in the council of Sardica, or in any of the disputes that followed; and our best critics and historians conclude him to have been dead in 337. Philippi, in Macedon, which, in the division of the empire into diocesses, was comprised in that of Illyricum, was the place of his death,[185] but his body was interred at Trajanopolis, in Thrace, from which city Calandion, one of his successors, caused it to be translated to Antioch, about the year 482, as Theodorus Lector informs us.[186]

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St. Eustathius bore his exile with patience and perfect submission, and was under its disgraces and hardships greater and more glorious than whilst his zeal and other virtues shone with the brightest lustre on the patriarchal throne. We may please ourselves in those actions in which we seem to be something; into which, however, self-love, under a thousand forms, easily insinuates itself. But the maxims of our Divine Redeemer teach us that no circumstances are so happy for the exercise of the most heroic virtue as humiliations and distresses when sent by Providence. These put our love to the test, apply the remedy to the very root of our spiritual disorders, employ the most perfect virtues of meekness, forgiveness, and patience, and call forth our resignation, humility, and reliance on Providence; in these trials we learn most perfectly to die to our passions, to know ourselves, to feel our own nothingness and miseries, and with St. Paul to take pleasure in our infirmities. Here all virtue is more pure and perfect. A Christian suffering with patience and joy, bears in spirit the nearest resemblance to his crucified Master, and enters deepest into his most perfect sentiments of humility, meekness, and love; for Jesus on his cross is the model by which his disciples are bound to form themselves, which they nowhere can do with greater advantage than when they are in a like state of desolation and suffering.

ST. ELIER OR HELIER, HERMIT, M.

In the isle of Jersey and on the coasts of Normandy the name of this servant of God has been in singular veneration from the time of his happy death. He was converted to the faith by St. Marcou, a holy abbot in Armorica, and being inflamed with an ardent desire of serving God in the practice of perfect virtue; retired into the isle of Jersey, and choosing for his abode a cave on the summit of a rock of difficult access, there led an eremitical life in rigorous fasting and assiduous prayer. In this lonely retreat he was murdered by robbers or infidel barbarians. The chief town in the island, which is situate seven leagues from Cotentin, bears his name. The dean of the island is still invited to all diocesan synods of Coutances, the island having been formerly subject to the spiritual jurisdiction of that see. See the new Martyrology of Evreux; Piganiol, Descrip. de la France, t. 9, p. 557. The acts of S. Helier, in the Bollandists, 16 Julij, and of S. Marcou, 1 Maij. Also Trigan, Hist. de Normandie, l. 3, p. 91, l. 4, p. 124. The Breviaries of Coutances and Rennes, and that of the Cistercian abbey of Beaubec, in the diocess of Rouen, which is possessed of his relics.

JULY XVII.

ST. ALEXIUS, CONFESSOR.

From Joseph the Younger, in a poem of the ninth age, divided into Odes, an anonymous writer of his Life in the tenth century, noted by the Bollandists, a homily of St. Adalbert, bishop of Prague, and martyr, of the same age, and from other monuments, free from later interpolations; on all which see Pinius the Bollandist, t. 4, Julij, p. 239, who confutes at large the groundless and inconsistent surmises of Baillet. Above all, see Nerinio, abbot of the Hieronymites at Rome, who has fully vindicated the memory of St. Alexius in his Dissertation De Templo et Cœnobio, SS. Bonifacii et Alexii, in 4to. Romæ, 1752. On his Chaldaic Acts, see Jos. Assemani, ad 17 Martii, in Calend. Univ. t. 6, p. 187, 189; and Bibl. Orient. t. 1, p. 401.

IN THE FIFTH CENTURY.

St. Alexius or Alexis is a perfect model of the most generous contempt of the world. He was the only son of a rich senator of Rome, born and educated in that capital, in the fifth century. From the charitable example of his pious parents he learned, from his tender years, that the riches which are given away to the poor, remain with us for ever; and that alms-deeds are a treasure transferred to heaven, with the interest of an immense reward. And whilst yet a child, not content to give all he could, he left nothing unattempted to compass or solicit the relief of all whom he saw in distress. But the manner in which he dealt about his liberal alms was still a greater proof of the noble sentiments of virtue with which his soul was fired; for by this he showed that he thought himself most obliged to those who received his charity, and regarded them as his greatest benefactors. The more he enlarged his views of eternity, and raised his thoughts and desires to the bright scene of immortal bliss, the more did he daily despise all earthly toys; for, when once the soul is thus upon the wing, and soars upwards, how does the glory of this world lessen in her eye! and how does she contemn the empty pageantry of all that worldlings call great!

Fearing lest the fascination, or at least the distraction of temporal honors might at length divide or draw his heart too much from those only noble and great objects, he entertained thoughts of renouncing the advantages of his birth, and retiring from the more dangerous part of the world. Having, in compliance with the will of his parents, married a rich and virtuous lady, he on the very day of the nuptials, making use of the liberty which the laws of God and his Church give a person before the marriage be consummated, of preferring a more perfect state, secretly withdrew, in order to break all the ties which held him in the world. In disguise he travelled into a distant country, embraced extreme poverty, and resided in a hut adjoining to a church dedicated to the Mother of God. Being, after some time there, discovered to be a stranger of distinction, he returned home, and being received as a poor pilgrim, lived some time unknown in his father’s house, bearing the contumely and ill treatment of the servants with invincible patience and silence. A little before he died, he by a letter discovered himself to his parents. He flourished in the reign of the emperor Honorius, Innocent the first being bishop of Rome; and is honored in the calendars of the Latins, Greeks, Syrians, Maronites, and Armenians. His interment was celebrated with the greatest pomp by the whole city of Rome, on the Aventin hill. His body was found there in 1216, in the ancient church of St. Boniface, whilst Honorius III. sat in St. Peter’s chair, and at this day is the most precious treasure of a sumptuous church on the same spot, which bears his name jointly with that of St. Boniface, gives title to a cardinal, and is in the hands of the Hieronymites.

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The extraordinary paths in which the Holy Ghost is pleased sometimes to conduct certain privileged souls are rather to be admired than imitated. If it cost them so much to seek humiliations, how diligently ought we to make a good use of those at least which providence sends us! It is only by humbling ourselves on all occasions that we can walk in the path of true humility, and root out of our hearts all secret pride. The poison of this vice infects all states and conditions: it often lurks undiscovered in the foldings of the heart even after a man has got the mastery over all his other passions. Pride always remains even for the most perfect principally to fight against; and unless we watch continually against it, nothing will remain sound or untainted in our lives; this vice will creep even into our best actions, infect the whole circle of our lives, and become a main spring of all the motions of our heart; and what is the height of our misfortune, the deeper its wounds are, the more is the soul stupified by its venom, and the less capable is she of feeling her most grievous disease and spiritual death. St. John Climacus writes,[187] that when a young novice was rebuked for his pride, he said: “Pardon me, father, I am not proud.” To whom the experienced director replied: “And how could you give me a surer proof of your pride than by not seeing it yourself?”

SAINTS SPERATUS AND HIS COMPANIONS.

COMMONLY CALLED THE SCILLITAN MARTYRS.

When the emperor Severus returned victorious from having vanquished the kings who had taken part with Nigar against him, he published his cruel edicts against the Christians in the year of Christ 202, the tenth of his reign. But the general laws of the empire against foreign religions, and the former edicts of several emperors against the Christians, were a sufficient warrant to many governors to draw the sword against them before that time; and we find that the persecution was very hot in Africa two years before, under the proconsul Saturninus, in the eighth year of Severus and two hundredth of Christ. The first who suffered at Carthage were twelve persons, commonly called the Scillitan Martyrs, probably because they were of Scillita, a town of the proconsular Africa. They were brought prisoners to Carthage, and on the 16th of July were presented to the proconsul whilst he was seated on his tribunal. The six principal among them were Speratus, Narzalis, and Cittinus; and three women, Donata, Secunda, and Vestina. The proconsul offered them the emperor’s pardon if they would worship the gods of the Romans. Speratus answered in the name of all: “We have never committed any crime, we have injured no one; so far from it, we have always thanked God for the evil treatment we have received; wherefore we declare to you that we worship no other God but the true one, who is the lord and master of all things; we pray for those who persecute us unjustly, according to the law we have received.” The proconsul urged them to swear by the emperor’s genius. Speratus said, “I know not the genius of the emperor of this world, but I serve the God of heaven, whom no mortal man hath ever seen or can see. I never committed any crime punishable by the laws of the state. I pay the public duties for whatever I buy, acknowledging the emperor for my temporal lord; but I adore none but my God, who is the King of kings, and sovereign Lord over all the nations in the world. I have been guilty of no crime, and therefore cannot have incurred punishment.” Hereupon the proconsul said, “Let them be carried to prison, and put in the wooden stocks till to-morrow.”

On the day following, the proconsul being seated on his tribunal, ordered them all to be brought before him, and said to the women, “Honor our prince, and offer sacrifice to the gods.” Donata replied, “We give to Cæsar the honor that is due to Cæsar; but we adore and offer sacrifice to God alone.” Vestina said, “I also am a Christian.” Secunda said, “I also believe in my God, and will continue faithful to him. As for your gods we will neither serve nor adore them.” The proconsul then ordered them into custody, and having called up the men, he said to Speratus, “Art thou still resolved to remain a Christian?” Speratus replied, “Yes, I am, be it known to all, I am a Christian.” All that had been apprehended with him cried out, “We also are Christians.” The proconsul said, “Will you not then so much as deliberate upon the matter, or have any favor shown you?” Speratus replied, “Do what you please; we die with joy for the sake of Jesus Christ.” The proconsul asked, “What books are those which you read and have in reverence?” Speratus answered, “The four gospels of our Lord and Saviour Jesus Christ; the epistles of the apostle St. Paul, and the rest of the scriptures, revealed by God.”[188] The proconsul said, “I give you three days to repent in.” Upon which Speratus made answer, “We will never depart from the faith of our Saviour Jesus Christ, therefore take what course you think fit.” The proconsul seeing their constancy and resolution, pronounced sentence against them in these terms: “Speratus, Narzalis, Cittinus, Veturius, Felix, Acyllinus, Lætantius, Januaria, Generosa, Vestina, Donata, and Secunda, having acknowledged themselves Christians, and having refused to pay due honor and respect to the emperor, I condemn them to be beheaded.” This sentence being read, Speratus, and all those who were with him, said, “We give God thanks for vouchsafing to receive us this day as martyrs in heaven, for confessing his name.” Having said this, they were led to the place of execution, where they all fell on their knees, and once more gave thanks to Jesus Christ. Whilst they continued in prayer, their heads were struck off. The faithful who transcribed their acts out of the public registers, add:[189] “The martyrs of Christ finished their conflict in the month of July, and they intercede for us to our Lord Jesus Christ, to whom be given honor and glory with the Father and the Holy Ghost through all ages.”

Tertullian,[190] soon after their martyrdom, addressed his excellent apologetic discourse for the Christian religion to the governors of the provinces, but without success. He testifies[191] that Saturninus, who first drew the sword against the Christians in Africa, soon after lost his eyes. As to the emperor Severus, after carrying on the persecution ten years, whilst he was making war in Britain, being on his march with his army, his eldest son Bassianus, surnamed Antonius Caracalla, who marched after him, stopped his horse, and drew his sword to stab him, but was prevented by others. Severus only reproached him for it, but died soon after at York, of grief for his son’s treachery, rather than of the gout, on the 4th of February in the year 211, having lived sixty-five years, and reigned seventeen and eight months. His two sons, Antoninus Caracalla and Geta, succeeded him; but the elder caused the latter to be stabbed in his mother’s bosom, who was sprinkled with his blood. See the acts of the Scillitan martyrs, copied from the court registers by three different Christians, who added short notes, published by Baronius, ad an. by Tillemont, t. 3, Ceillier, t. 2, p. 211, Cuper the Bollandist, t. 4, Julij, p. 202, by Ruinart, p. 75, and by Mabillon, t. 3, Analect. p. 153, and abridged 204.

ST. MARCELLINA, V.

She was the eldest sister to St. Ambrose and Satyrus, and after the death of her father, who was prefect of the Gauls, removed to Rome with her pious mother and brothers. She was discreet beyond her years, and from her cradle sought with her whole heart the only thing for which she was created and sent into the world. Being charged at Rome with the education of her two brothers, she inspired them, by words and example, with an ardent thirst of virtue. She taught them that nobleness of blood cannot enhance merit, nor make men more illustrious unless they despise it; and that learning is an unpardonable crime and folly, if by it a man should desire to know everything that is in heaven and earth but himself; for with the true knowledge of ourselves are all our studies to begin and end, if we desire to render them in any degree advantageous to ourselves. She kindled in their tender breasts a vehement desire, not of the show of virtue, but to become truly virtuous. In her whole conduct all her view was only the glory of God. The better to pursue this great end she resolved to renounce the world; and on Christmas-day, in 352, she put on the religious habit, and received the veil from the hands of pope Liberius, in St. Peter’s church, in presence of an incredible multitude of people. The pope, in a short discourse on that occasion, exhorted her frequently to love only our Lord Jesus Christ, the chaste spouse of her soul, to live in continual abstinence, mortification, silence, and prayer, and always to behave herself in the church with the utmost respect and awe. He mentioned to her the page of Alexander the Great, who, for fear of disturbing the solemnity of a heathenish sacrifice by shaking off his hand a piece of melted wax that was fallen upon it, let it burn him to the bone.

Marcellina in her practice went beyond the most perfect lessons. She fasted every day till evening; and sometimes passed whole days without eating. She never touched any fare but what was of the coarsest kinds, and drank only water. She never laid herself down to rest till quite overcome with sleep. The greatest part both of the day and night she devoted to prayer, pious reading, and tears of divine love and compunction. St. Ambrose advised her in the decline of her life to moderate her austerities, but always to redouble her fervor in tears and holy prayer, especially in reciting often the psalms, the Lord’s prayer, and likewise the creed, which he calls the seal of a Christian, and the guard of our hearts. She continued at Rome after the death of her mother, living not in a nunnery but in a private house with one fervent virgin, the faithful companion of all her holy exercises. St. Ambrose died in 397. She survived him, though it is uncertain how long. Her name is mentioned in the Roman and other Martyrologies on the 17th of July. See St. Ambrose, l. 3, de Virgin. c. 1, 2, 3, 4, t. 2, p. 1741, and Ep. 20 et 22, ed. Ben. and Cuper the Bollandist, t. 4, Julij, p. 231.

SAINT ENNODIUS, BISHOP OF PAVIA, C.

Magnus Felix Ennodius was descended of an illustrious family, settled in Gaul, and was a kinsman to the greatest lords of his time; as, to Faustus, Boëtius, Avienus, Olybrius, &c. He seems to call Arles the place of his birth;[192] but he passed his first years in Italy, and had his education at Milan under the care of an aunt, after whose death he took to wife a rich and noble lady. Eloquence and poetry were the favorite studies of his youth, and he had the misfortune to be drawn astray into the wide path of the world. But he was struck with remorse, and listening to the voice of divine grace, changed his life and wept bitterly for his past disorders. Out of gratitude to the divine mercy for his call, he entered into orders with the consent of his wife, who at the same time devoted herself to God in a state of perpetual continency. Having a particular confidence in the powerful intercession of St. Victor, the martyr at Milan, he earnestly implored through it the grace to lead a holy life as he informs us.[193]

Being ordained deacon, yet young, by St. Epiphanius of Pavia, he from that time despised profane studies, to give himself up entirely to those that are sacred. He wrote an apology for pope Symmachus and his council against the schism formed in favor of Laurence. He was pitched upon to make a panegyric upon Theodoric, king of Italy, whom he commends only for his victories and temporal success. He wrote the life of St. Epiphanius of Pavia, who died in 497, and was succeeded by Maximus; likewise that of St. Antony of Lerins, who is mentioned in the Roman Martyrology on the 26th of December, besides several letters and other works, both in prose and verse. He assures us, that under a violent fever, in which he was given over by the physicians, he had recourse to the heavenly physician through the intercession of his patron St. Victor, and that in a moment he found himself restored to perfect health.[194] To perpetuate his gratitude for this benefit, he wrote a work which he called Eucharisticon, or Thanksgiving; in which he gives a short account of his life, especially of his conversion from the world, and how, through the intercession of St. Victor, he obtained the grace for his wife that she freely entered into his views in their making, by joint consent, mutual vows of perpetual continency. After the death of Maximus he was advanced to the episcopal see of Pavia about the year 510, not in 490, as Labbe mistakes; for, in his Eucharisticon, he says he was only sixteen years old when Theodoric came into Italy in 489. He governed his church with a zeal and authority worthy a true disciple of St. Epiphanius.