Part 28

St. Clement of Alexandria, St. Gregory the Great, and many other writers both ancient and modern, doubt not but this penitent was Mary Magdalen, of whom St. Luke makes first mention in the following chapter. This surname seems to have been given her from Magdala, a town mentioned by Josephus, or rather from Magdalum, both situated in Galilee.[250] She was by extraction a Galilæan, and is reckoned among the devout women who followed Christ from Galilee. St. Luke, after speaking of the conversion of her that had been a sinner, says[251] that certain women who had been cured of wicked spirits and infirmities followed Christ in his travels through Galilee, and up to Jerusalem, and assisted him with their substance; and our Lord receives such good offices from them, to give them an occasion of exercising a gratitude and charity with which he was well pleased. Among these, the evangelist names Mary Magdalen, out of whom our Lord had cast seven devils, Joanna the wife of Chusa Herod’s steward, and one Susanna. St. Gregory the Great, Lightfoot, and some others, by these seven devils understand seven capital vices of which Magdalen was cured by her conversion; but Maldonat, Grotius, and others doubt not but she had been literally possessed by seven evil spirits, by whom she might be agitated at intervals, and which were cast forth at her conversion. Gratitude and devotion having attached her to our Divine Redeemer after so great a benefit, she followed him almost wherever he went, that she might have an opportunity of listening to all his sacred instructions, and of exercising her charity in ministering to him her substance.[252] She attended him in his sacred passion, and stood under the cross on Mount Calvary. For her to arrive at the summit of divine love, it was necessary she should pass through the sharpest trials. “No one,” says Thomas à Kempis, “was highly rapt whose fidelity was not sooner or later put to the test; for he is not worthy of the high contemplation of God who hath not, for God’s sake, been exercised with some tribulation; and the trial going before is usually a sign of ensuing consolation.” A great mystery is contained in those words of the evangelist,--_There stood near the cross of Jesus, Mary his mother, and his mother’s sister Mary of Cleophas, and Mary Magdalen_. Happy association! happy state and situation near Jesus on his cross! cries out the devout cardinal Berulle. This is a new order of souls which consists in the spirit, in the interior, and is invisible to men, but visible and glorious to the eyes of God and the angels. An order of souls crucified with Jesus, and through Jesus, which takes its birth from his cross. The order, at the same time, both of the cross and of heaven; the order and school of love by the martyrdom of the heart; which by learning to die to the world and inordinate self-love, lives to God and his pure love. This happiness we attain to, by being united in spirit to Jesus crucified, as Magdalen was at the foot of his cross. She suffered by love what he suffered in his body by the hands of the Jews. The same cross crucified Jesus and Magdalen in him and with him. The thorns pierced her heart with his head, and her soul was bathed in all his sorrows; but the crucifixion was in both a martyrdom of love; and that love which triumphed over Jesus by making him die on the cross, crucified her heart to all inordinate love of creatures, thenceforward to reign and triumph alone in all her affections, so that she could say in a twofold sense; “My love is crucified.” Mary Magdalen forsook not her Redeemer after his death; but remained by his sacred body, was present at its interment, left it only to obey the law of observing the festival, and having rested on the sabbath from sunset on Friday to sunset on Saturday, as soon as the festival was over went to buy spices in order to embalm our Lord’s body. Having made all things ready, in company with other devout women, she set out very early the next morning with the spices, before it was light, and arrived at the sepulchre just when the sun was risen.[253] As they went they were anxious how they should get the heavy stone which shut up the door of the monument, taken away; but upon their arrival found it removed to their hands. God never fails to be with his servants in what they undertake for his honor; and the difficulties, whether real or imaginary, with the apprehension of which the devil attempts to discourage them, are banished by confidence and resolution, and vanish as shadows in the execution. The pious women looked into the sepulchre, and finding the body not there, Mary Magdalen ran to inform Peter and the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the sepulchre, and I know not where they have laid him.” SS. Peter and John, the two most fervent in love among the apostles, ran immediately to the sepulchre, and were there assured by the holy women who were at the door of the monument, that going in they had seen two angels clad in white shining apparel, and that one of them who sat at the right hand of the place where the body had lain, bid them not to fear, but to acquaint the apostles that Jesus was risen, showing them at the same time the place where his body had been laid. Peter and John having narrowly viewed the sepulchre, doubted no longer of what was told them, and in great astonishment returned to Jerusalem to the other disciples. Mary Magdalen, who had brought them to the sepulchre of her Lord, made the throne of divine love, would not return with them, or be drawn from the sacred place where the true ark of the testament, the body of her Redeemer, had rested three days, and continued at the monument bemoaning herself for not being able to see her Redeemer, either dead or alive. Not being able to assuage the violence of her grief and of her desire to see her Lord, she stood weeping without the door of the sepulchre. The entrance being low and narrow she stooped down to look into it again and again, and beheld the two angels in white, one of them sitting at the place where Jesus’s head lay, and the other at the feet, who thus accosted her, “Woman, why weepest thou?” She replied, “Because they have taken away my Lord, and I know not where they have laid him.” Neither the surprise of this apparition nor the brightness and glory of these heavenly messengers could touch her heart, or divert her thoughts from him whom she loved, and whom alone she sought, and we suffer so many foolish objects to distract us, and carry away our affections. In her answer to the angels she called him _My Lord_, to express the share which by love she had in him, and her title to him as her God, Lord, and Redeemer. Afterward to the apostles she calls him _The Lord_, to excite them to duty and love to the common Lord of all creatures. But why did not these angels inform her that he whom she so earnestly sought was risen in glory? Doubtless, because the Lord of angels would reserve it to himself to give her that comfort. Blessed be thy name for ever, O adorable Jesus, who so tenderly wipest away the tears of thy servants with thy own hand, and sweet voice, and convertest their sorrow into transports of inexpressible joy. Jesus first manifested himself to the Magdalen in disguise to make a trial himself of her love; but his tenderness could not suffer a delay, and he soon discovered himself openly to her; for, as soon as she had returned the answer above mentioned to the angels, she turned about, and saw Jesus himself standing by her, but took him for the gardener. He asked her why she wept, and whom she sought. She said to him, “Sir, if thou hast taken him hence tell me where thou hast laid him, and I will take him away.” According to the remark of St. Bernard and St. Thomas of Villa Nova, love made her not to name him, because being full of Him alone, she imagined every body else must be so too, and that this stranger must understand of whom she spoke. Love also made her forget her own weakness, and think herself able to carry a heavy corpse, provided she could be so happy any way as to serve her beloved; for to ardent love nothing seems impossible or difficult. Jesus, infinitely pleased with her earnestness and love, manifested himself to her, saying with his sweet and amiable voice; _Mary!_ He at first mentioned her tears, and the object which she so earnestly sought, to excite her love. All this while she knew him not, though he was present, and conversing with her, because these words carried not with them the ray of light to discover him; but her name was no sooner pronounced by him, but his voice excited in her a rapture of light and love, and gave her the most sublime and full knowledge, and the sweetest enjoyment of the most desirable of objects, of him risen in glory who was the life of the world, and her life. Hearing him sweetly call her by her name, and thus knowing him, she turning said, _Rabboni_, that is, Master. And casting herself at his feet in transports of devotion she would have embraced them. But Jesus said to her, “Do not touch me; for I have not yet ascended to my Father; but go to my brethren, and tell them, that I ascend to my Father and your Father, to my God and your God.” That is, my Father by nature, yours by grace, says St. Austin. He bade her make haste to carry his message to his beloved disciples for their speedy comfort, and not lose time in giving demonstrations of her reverence and love. St. Leo explains these words of our Lord as follows,[254] “It is not a time to demonstrate your affection for me in such a manner as if I were in a mortal state; I am with you but for a short time, to strengthen your faith. When I shall have ascended to my Father, then you shall again possess me for eternity.” Thus Mary Magdalen, out of whom Jesus had cast seven evil spirits, was the first that saw Him after his rising from the dead. This pre-eminence of grace, this distinguishing favor and love of Jesus was the recompense of her ardent love, by which she attended last his body in the sepulchre, from which she was only drawn by the duty of the Sabbath; and she was the first who returned thither: she sought him dead, and found him living. In obedience to his commands she immediately departed to acquaint the apostles with the joyful message.[255] Jesus, who suffered her so long at his feet to satisfy her ardent love and compunction when he received her to mercy, here allows her, after her long search, scarce to remain a few moments in the state of enjoyment; but he separates himself from her to return into the secret of inaccessible light, invisible to mortal eye. Why does not he who is Life itself allow her to live in his happy presence? Why does not he allow her at least as many hours of enjoyment as she had spent in her search of him? But this separation itself is an effect of his greatest love, this life being a state of action, of conflict, and of trials for the exercise of virtue; and Magdalen in this separation itself which was from him, by his appointment, and for her greater advancement in his love, found by obedience, zeal, and resignation to his will, her comfort, life, and great increase of his love and all graces. The other devout women who had seen the angels at the sepulchre, in their return to Jerusalem, were also favored with an apparition of our Lord. He having met and saluted them, they prostrated themselves at his feet, and embraced them worshipping him, though they were greatly afraid.[256] Jesus bid them not fear, but go and tell his brethren that he would go before them into Galilee, where they should see him.[257]

It is an ancient popular tradition of the inhabitants of Provence in France, that St. Mary Magdalen, or perhaps, Mary the sister of Lazarus, St. Martha, and St. Lazarus, with some other disciples of our Lord, after his ascension, being expelled by the Jews, put to sea, and landed safe at Marseilles, of which church they were the founders, St. Lazarus being made the first bishop of that city.[259] The relics of these saints were discovered in Provence in the thirteenth century, those of St. Mary Magdalen at a place now called St. Maximin’s, those of St. Martha at Tarascon upon the Rhone, and others in St. Victor’s at Marseilles. They were authentically proved genuine by many monuments found with them in these several places. Charles I., king of Naples and brother of St. Louis, was at that time sovereign count of Provence; but he being then in Naples engaged in war with the house of Arragon, his son Charles of Anjou, prince of Salerno, governed Provence. This prince was beaten at sea by the fleet of the king of Arragon in 1284, and taken prisoner; and though his father died the year following, he could not recover his liberty before the year 1288. He ascribed his deliverance to the intercession of our saint, the discovery of whose relics had excited his devotion to her; he had already founded the church of St. Maximin’s upon the spot where they were discovered, and assisted at the solemn translation of them in 1279. He committed this royal foundation to the Dominican friars, and the prior, who is nominated by the king, is exempt from the ordinary jurisdiction both of the archbishop of Aix, and of the immediate superiors of his Order. The chief part of the relics of this saint was translated from the subterraneous chapel in the middle of this church, and being put in a porphyry urn, the present of pope Urban VIII. was placed over the high altar. King Louis XIV., and the principal noblemen of his court, were present at this translation, which was performed with great pomp in 1660. The saint’s head, with many other relics, remains in the subterraneous chapel; it is set in a gold case enchased with large diamonds, and surmounted with the royal crown of Charles II. styled king of Sicily or Naples. Before it is a curious statue of queen Anne of Brittany, on her knees, made of enamelled gold. Three leagues from St. Maximin’s, towards Marseilles, is a famous solitary convent of Dominicans, situated on a very high rock, encompassed on every side with wild deserts and mountains. It is called La Ste. Baume; which in the Provençal language signifies Holy Cave. It was anciently a celebrated hermitage, and is a place now resorted to by pilgrims, out of devotion to this glorious saint. Both Latins and Greeks keep the festival of St. Mary Magdalen on the 22d of July; it is in some places a holiday of precept, and was such formerly in England, as appears from the council of Oxford in 1222.

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The pious cardinal Berulle was most tenderly devoted to this great saint, whom he called his principal patroness; and nothing can be more affecting in sentiments of compunction and divine love than the discourses which he has left us in her honor.[260] She is the excellent model of penitents. If we have sinned, why do not we by her example speedily lay hold of the sovereign remedy of penance? If violent temptations and terrible enemies seem to stand in our way, if the world allures us, if the devil fights fiercely against us, and unbridled passions are rebellious and clamorous, other penitents have courageously surmounted greater obstacles than we can meet with. God incites us no less than he did them, and he is no less ready to fight in us and for us. Jesus holds out the crown to encourage us, and has already prepared the banquet of spiritual joy and sweetness for us at our return. If we arise in earnest he will come, and will make his solemn supper in our soul; and there will be exultation and a voice resounding praise through the whole heavenly court; but we must never think our penance accomplished, must never put a stop to our tears so long as we remember that we have sinned: God prolongs our life that we may continue to weep for our ingratitude in having offended him. If our conversion be sincere, to make amends for past losses and offences, we must consecrate to the divine service with the utmost fervor all our time, and all that we are to do. The Magdalen, after Jesus Christ had rendered himself master of her soul, had neither heart nor liberty but to give herself entirely to her deliverer.

SAINT VANDRILLE OR WANDRE GISILUS.

ABBOT OF FONTENELLES IN NORMANDY.

He was nearly related to Pepin of Landen and Erchinoald, the two first lords in the kingdom of Austrasia; and in his youth was made count of the palace under Dagobert I. He was humble on the highest pinnacle of honors, and mortified amidst pleasures. To retrieve himself from the dissipation and other ill effects, of which hurry and much conversation with the world are dangerous occasions, he frequently retired into his closet, and there conversed much with God by devout prayer, and with himself by serious consideration on his own duties, condition, and spiritual miseries. In compliance with the will of his parents he took to wife a virtuous and noble lady; but, on the very day of his marriage, obtained her consent that they should both consecrate their virginity to God; which they did by a mutual vow on the same day. Vandrille in 629 took the monastic habit at Montfaucon in Champagne, an abbey then lately founded by St. Baudri. He afterward built a monastery upon his own estate, called Elisang. In order to perfect himself in the most approved rules and exercises of an ascetic or monastic life, he took a journey to Bobio and to Rome. After his return into France he spent ten years in the monastery of Romans, on the Isere. After which term, with the blessing of his abbot, he repaired to St. Oüen, archbishop of Rouen, by whom he was some time after ordained priest. In 648 the saint founded the famous monastery of Fontenelles, five leagues below Rouen, in the territory of Caux, in which he in a short time saw himself at the head of three hundred monks. His life was always most austere; he slept little, was clad in sackcloth, and was most scrupulously exact in all the exercises of the monastic rule, in which, he was well assured, the sanctification of his state consisted. He went to receive the recompense of his labors on the 22d of July in 666, being ninety-six years old. He was buried in the church of St. Paul, now in ruins: his body was translated by St. Bainus into that of St. Peter’s, still standing; and in 944 to Ghent. It was lost in the persecution of the Calvinists in 1578; but an arm had been restored to Fontenelles, and the other arm been given to the abbey of Brone; where these relics are still preserved. See his two lives of the same age in Mabillon, and in Bosch the Bollandist, Julij, t. 5, p. 253. Also Gallia Christ. Nova, t. 11, p. 155, 166, and the history of the translation of his relics to the abbey of Blandine, now St. Peter’s at Ghent, and a history of his miracles, with F. Bosch’s notes, t. 5, p. 281; also F. Toussaint-du-Plessis, Descript. Geogr. Hist. de la Haute Normandie.

SAINT JOSEPH OF PALESTINE.

COMMONLY CALLED COUNT JOSEPH.

The Jews, after the destruction of Jerusalem, erected two academies, the one at Babylon, the other at Tiberias, a city on the lake of Genesareth, rebuilt by Herod, in honor of the emperor Tiberias. Both these schools flourished till the Saracen empire overran those countries. That of Tiberias produced the Massoretes or Massoretic doctors, so famous for the invention of the vowel points in the Hebrew tongue, and their care in preserving the genuine text of the holy bible. Though the Jews then retained no sort of jurisdiction or form of government, yet they chose one among their chief doctors to whom they gave the title of patriarch or prince of the captivity. The most celebrated person who ever bore this honor among them was Hillel, whose name is still in great veneration with the Jews, and who was their most learned oracle, and the principal founder and ornament of their academy at Tiberias. This Hillel, a few days before his death, sent for a Christian bishop in the neighborhood under the character of a physician, who ordered a bath to be prepared in his chamber, as if it had been for his health, and baptized him in it. Hillel received the divine mysteries, and died.

Joseph, one of his assistants, called Apostoli, whose life we are writing, was witness to this secret transaction, and having always been the confident of Hillel, had the care of his son Judas who succeeded him in the dignity of patriarch of the Jews. He found the holy gospels in Hillel’s treasure, and read them with incredible pleasure. The young patriarch fell into evil courses, and employed magical arts to seduce a Christian woman; but the sign of the cross made his charms of no effect. Joseph was surprised to hear this prodigy. He seemed in a dream one night to see Christ, and to hear from his mouth these words, “I am Jesus whom thy fathers crucified; believe in me.” He relished our holy faith more than ever, and going into Cilicia to collect the tenths for the patriarch, he borrowed again the holy gospels. The Jews, already dissatisfied with his conduct, finding him with this holy book, dragged him to their synagogue, and cruelly scourged him. They were preparing worse treatment for him when the bishop rescued him out of their hands. Joseph having already begun to suffer for Christ, was soon disposed to receive baptism.

Constantine the Great became master of the East in 323. He gave Joseph the title and rank of count, with authority to build churches over Palestine, wherever he should judge proper. Joseph began to raise one at Tiberias. The Jews employed many artifices to hinder the work, and stopped his lime-kilns from burning by enchantments, but he, making the sign of the cross upon a vessel of water, and invoking the name of Jesus, poured it on the kilns, and the fire instantly burst forth and burned with great activity. Count Joseph showed no less zeal against the Arians than against the Jews, and both conspired together to persecute him; but he was protected by his dignity of count, which gave him a superior command and authority. Joseph, however, when the emperor Constantius persecuted the orthodox prelates, retired from Tiberias to the neighboring city Scythopolis, where, in 355, he lodged St. Eusebius of Vercelli, banished by the Arians. His was the only Catholic house in that town. He harbored many other illustrious servants of God, and among the rest St. Epiphanius, who had from his own mouth the particulars here related. Joseph was then seventy years of age. He died soon after, about the year 356. The Greeks and Latins both mention his name in their martyrologies. See St. Epiphanius, hær. 30, c. 4. Tillemont, t. 7. Fleury, l. 11, n. 35. Dom Gervaise in his life of St. Epiphanius, c. 18, 19, 20, and Pinius the Bollandist, t. 5, Julij, p. 238.

ST. MENEVE, ABBOT.