Part 31

The Church, by the martyrdom of St. James, lost in her infancy one of her main pillars; but God was pleased that his name should be glorified by so illustrious a testimony, and that it should appear he was the immediate supporter and defender of his Church. For when it was deprived of its chief members and pastors, it remained no less firm than before; and even grew and gathered strength from the most violent persecutions. The apostle with confidence committed his tender flock to God, and commended to them his own work, whilst he rejoiced to go to his Redeemer, and to give his life for him. We all meet with trials. But can we fear or hesitate to drink a cup presented to us by the hand of God, and which our Lord and Captain, by free choice, and out of pure love, was pleased himself to drink first for our sake? He asks us whether we can drink of his cup, he encourages us by setting before our eyes the glory of heaven, and he invites us by his own divine example. Let us humbly implore his grace, without which we can do nothing, and take with joy this cup of salvation, which he presents us with his divine hand.

ST. CHRISTOPHER, M.

He suffered martyrdom under Decius in Lycia, and is honored on this day in the Martyrology which bears the name of St. Jerom, and in other western Calendars, but is commemorated by the Greeks and other Oriental nations on the 9th of May. The Mosarabic Breviary, attributed to St. Isidore, mentions the translation of his relics to Toledo, whence they were brought into France, and are at present shown enshrined at the abbey of St. Denys near Paris. He seems to have taken the name of Christopher upon the like motive that St. Ignatius would be called Theophorus, to express his ardent love for his Redeemer, by which he always carried him in his breast as his great and only good, his inestimable treasure, and the object of all his affections and desires. There seem to be no other grounds than this name for the vulgar notion of his great stature, the origin of which seems to have been merely allegorical, as Baronius observes, and as Vida has beautifully expressed in an epigram on this saint.[291] The enormous statues of St. Christopher, still to be seen in many Gothic cathedrals, expressed his allegorical wading through the sea of tribulations, by which the faithful meant to signify the many sufferings through which he arrived at eternal life. They are monuments of the devotion of our ancestors to this saint, whose intercession they implored especially against pestilential distempers. Saint Gregory the Great mentions a monastery in Sicily which bore the name of St. Christopher. See Pinius the Bollandist, t. 6, p. 125.

SAINTS THEA AND VALENTINA, VIRGINS, AND ST. PAUL, MM.

In the year 308 there were at the same time six emperors, successors of Dioclesian, namely, in the East Galerius, Lucinius, and Maximinus; in the West, Constantine, Maxentius, and his father, Maximian Herculeus, who had reassumed the purple. Firmilian, the successor of Urbanus in the government of Palestine, under Maximinus II., carried on the persecution with great cruelty. When fourscore and seventeen confessors, men, women, and children, out of an innumerable multitude of Christians who were banished a long while before to the porphyry quarries in Thebais, were brought before him, he commanded the sinews of the joint of their left feet to be burnt with a hot iron; and their right eyes to be put out, and the eye holes burnt with a hot iron to the very bottom of the orb. In this condition he sent them to work at the mines in Palestine about mount Libanus. Many others were brought before this inhuman judge from different towns of Palestine, and were tormented various ways.

Among the Christians taken at Gaza, whilst they were assembled to hear the holy scriptures read, was a holy virgin named Thea, whom the judge threatened with the prostitution of her chastity in the public stews. She, to whom her virtue was most dear, reproached him for such infamous injustices. Firmilian, enraged at her liberty of speech, caused her to be inhumanly scourged, then stretched on the rack, and her sides torn with iron hooks till the bare ribs appeared. Valentina, a pious Christian virgin of Cæsarea, who had also by vow consecrated her chastity to God, being present at this spectacle, cried out to the judge from the midst of the crowd, “How long will you thus torment my sister?” She was immediately apprehended, and being dragged by force to the altar, she threw herself upon it, and overturned it with her feet, together with the fire and sacrifice which stood ready upon it. Firmilian, provoked beyond bounds, commanded her sides to be more cruelly torn than any others. Being at length wearied with tormenting her, he ordered the two virgins to be tied together and burnt. This was executed on the 25th of July, 308. One Paul, an illustrious confessor, was beheaded for the faith on the same day, by an order of this judge. The fervor with which he prayed at the place of execution for the emperor, the judge who condemned him, and his executioner, drew tears from all that were present. Soon after, one hundred and thirty Egyptian confessors, by an order of Maximinus, had one eye pulled out, and one foot maimed, and were sent, some to the mines in Palestine, others to those in Cilicia. See Eusebius de Martyr. Palestinæ, c. 8; Tillemont, t. 5; Fleury, l. ix.; Orsi, t. 4.

ST. CUCUFAS, M. IN SPAIN.

At Barcelona he is called St. Cougat, at Ruel, near Paris, St. Quiquenfat, in some other parts of France St. Guinefort. He was a native of Scillite in Africa, and one of the first families of that country. To escape the persecution raised by Dioclesian, he retired with St. Felix into Mauritania, and afterward into Spain. He was no sooner landed at Barcelona but he was apprehended, and confessing his faith before Dacian, the cruel governor, was condemned by him, after suffering many torments, to lose his head, in 304. His companion, Felix, received a like crown soon after him in Gironne. The relics of St. Cucufas were brought into France in 777, and deposited in the abbey of St. Denys, near Paris, in 835, where they still remain with due honor. See Prudentius, hymn 4, the new Paris Breviary on this day, the Roman Martyrology, and Bosch the Bollandist, t. 6, Jul. p. 169. See also Chatelain, Notes sur le Martyr. Fevr. 16, p. 656.

ST. NISSEN, ABBOT.

Whom St. Patrick baptized, ordained deacon, and appointed abbot of Montgairt or Mountgarret, in the county of Wexford, on the borders of Kilkenny, of which place he is titular saint. See Colgan in MSS. ad 25 Julij.

JULY XXVI.

SAINT ANNE, MOTHER OF THE BLESSED VIRGIN.

See Cuper the Bollandist, t. 6, Julij, p. 233.

The Hebrew word Anne signifies gracious. St. Joachim and St. Anne, the parents of the Blessed Virgin Mary, are justly honored in the Church, and their virtue is highly extolled by St. John Damascen. The emperor Justinian I. built a church at Constantinople in honor of St. Anne, about the year 550.[292] Codinus mentions another built by Justinian II. in 705. Her body was brought from Palestine to Constantinople in 710, whence some portions of her relics have been dispersed in the West. F. Cuper the Bollandist has collected a great number of miracles wrought through her intercession.[293]

God has been pleased by sensible effects to testify how much he is honored by the devotion of the faithful to this saint, who was the great model of virtue to all engaged in the married state, and charged with the education of children. It was a sublime dignity and a great honor for this saint to give to a lost world the advocate of mercy, and to be parent of the mother of God. But it was a far greater happiness to be, under God, the greatest instrument of her virtue, and to be spiritually her mother by a holy education in perfect innocence and sanctity. St. Anne, being herself a vessel of grace, not by name only, but by the possession of that rich treasure, was chosen by God to form his most beloved spouse to perfect virtue; and her pious care of this illustrious daughter was the greatest means of her own sanctification and her glory in the church of God to the end of ages. It is a lesson to all parents whose principal duty is the holy education of their children. By this they glorify their Creator, perpetuate his honor on earth to future ages, and sanctify their own souls. St. Paul says, that it is by the education of their children that parents are to be saved.[294] Nor will he allow any one who has had children, ever to be admitted to serve the altar, whose sons do not, by their holy conduct, give proofs of a virtuous education. Nevertheless, we see parents solicitous about the corporal qualifications of their children, and earnest to procure them an establishment in the world; yet supinely careless in purchasing them virtue, in which alone their true happiness consists. This reflection drew tears from Crates, a heathen philosopher, who desired to mount on the highest place in his city and cry out, with all his strength: “Citizens, what is it you think of? You employ all your time in heaping up riches to leave to your children; yet take no care to cultivate their souls with virtue, as if an estate were more precious than themselves.”[295]

SAINT GERMANUS, BISHOP OF AUXERRE, C.

He was born at Auxerre about the year 380, of noble parents. Having laid the foundation of sound literature at home, he studied eloquence and the civil law at Rome, and pleaded with great reputation in the court of the Præfectus-prætorio. He married a lady of great quality named Eustachia, and being taken notice of by the emperor Honorius, was raised by him to several honorable employments, and at last to that of duke in his own province, which dignity gave him the command over all the troops in that country. Germanus being returned to Auxerre, was careful to shun gross vices, but his religion seemed confined to principles of integrity, and his virtues were merely human; for he was unacquainted with the true spirit of mortification, humility, and prayer. The young duke had a passion for hunting, and hung up the heads of the wild beasts which he killed on a great tree in the middle of the city, as trophies of his diversion. No one could presume to show him the meanness and folly of this favorite petty vanity, by which he seemed to authorize the superstitious custom of the Pagans who did the like to honor their gods. St. Amator, who was at that time the zealous bishop of Auxerre, made him strong remonstrances on the danger of countenancing such remains of idolatry, but without effect. At last, watching an opportunity, he caused this tree to be cut down while Germanus was absent, who, upon hearing this news, grievously threatened the bishop. St. Amator withdrew for a while to Autun; where he learned by a revelation that Germanus was designed by God to be his successor. He therefore procured privately the consent of Julius, the prefect of Gaul, that he might give the tonsure to Germanus; for, by the laws, no officer could quit his employment without such a permission. Julius giving leave, St. Amator returned to Auxerre, and causing the church doors to be shut when Germanus was come in, he gave him the tonsure, and ordained him deacon. By this instance, it appears, that immediately after the general persecutions, clerks were distinguished by the tonsure. This proof is the stronger, as the priest Constantius wrote this life in the same age. Germanus durst not make any opposition for fear of resisting the will of God. St. Amator died soon after on the 1st of May in 418, and St. Germanus was unanimously chosen by the clergy and people to succeed him, and consecrated by the bishops of the province on the 7th of July, notwithstanding the great reluctance he discovered.

Full of a deep sense of the obligations of his new dignity, he became at once another man. He renounced all the pomps and vanities of the world, lived with his wife no otherwise than if she had been his sister, distributed all his possessions to the poor and to the Church, and embraced a life of poverty and austerity. From the day he was ordained bishop to his death, that is, for thirty years together, he never touched wheaten bread, wine, vinegar, oil, pulse, or salt. He began every meal by putting a few ashes in his mouth to renew in his soul a spirit of penance, and took no other sustenance than barley bread, which grain he had threshed and ground himself, that he might, as a true penitent, live by his own labor. He never ate but in the evening, sometimes about the middle of the week, often only on the seventh day. His dress was the same in winter and summer, and consisted of a cowl and tunic which he never changed till they were worn to pieces. He always wore a hair-cloth next his skin. His bed was enclosed with two boards, strewed with ashes, without a bolster, and covered with a sack-cloth and one blanket. He always carried about him some relics of saints in a little box, tied to a leather string. He extended his hospitality to all sorts of persons, washed the feet of the poor, and served them with his own hands, at the same time that he himself fasted. He built a monastery over against Auxerre, on the other side of the river Yone, in honor of SS. Cosmas and Damian, which now goes by the name of St. Marian’s, from one of its first abbots. He found the sepulchres of several martyrs, particularly of a great multitude who had been put to death in the persecution of Aurelian, with St. Priscus, otherwise called St. Bry, in a place called Coucy, where their bodies had been thrown into a cistern or pit out of which he took them, and built in their honor a church and monastery, called at this day _de Saints en Puy saye_. St. Germanus gave all his landed estates to the Church, consisting of several agreeable and spacious manors, lying all contiguous to one another.[296] Seven of these he gave to the cathedral church, namely Appoigny, where his father and mother had been buried in St. John’s church; little Varsy, where stood a palace; great Varsy, Toucy, Poeilly, Marcigny, and Perigni. Three he settled on the monastery of St. Cosmas, namely, Monceaux, Fontenay, and Merilles. He bestowed three others, called Garchy, Concou, and Molins, on the church which he built in honor of St. Maurice, which at this day bears the name of St. Germanus himself. In this manner he reduced himself to great poverty, and to perpetuate the divine honor, and the relief of the indigent, enriched the church of Auxerre which he found very poor. By many like examples, it appears, that the great endowments of several churches were originally owing to the liberality of their bishops, as Fleury observes.

Pelagius began to dispute against the necessity of divine grace at Rome, about the year 405. Being himself by birth a Briton, it is not to be wondered that he should have disciples in Britain. Among these one Agricola, the son of Severinus, who, after the birth of this son, was chosen bishop and became a Pelagian, spread the poison of this heresy in our island. The deacon Pelladius, whom pope Celestine had sent to the places infected with this heresy, and whom he afterward ordained bishop, and commissioned to go into Scotland, moved him to provide for the preservation of so many souls; and other Catholics in Britain had sent a deputation to the bishops in Gaul, entreating them to send over some able person to defend the faith and oppose the growing evil. Pope Celestine nominated St. Germanus of Auxerre to go thither in quality of his vicar in the year 429, as St. Prosper assures us.[297] The bishops of Gaul assembled in a numerous council for the same purpose, and agreed to entreat St. Lupus, who had then been only two years bishop of Troyes, to accompany St. Germanus in this important mission.[298] These two holy prelates, proceeding on their journey, came to Nanterre near Paris, where St. Germanus gave his blessing and good counsel to St. Genevieve, and foretold her future sanctity. She being at that time about fifteen years old, and desirous to consecrate herself a virgin to God, St. Germanus, after many solemn prayers in the church, received there her vow, and confirmed it by laying his right hand upon her head.[299]

St. Germanus and St. Lupus embarking in the winter season, were overtaken with a furious tempest, which St. Germanus appeased by casting some drops of blessed oil, according to Constantius, but according to Bede, of holy-water, into the sea, having first invoked the adorable Trinity. Being arrived in Britain they were met by a great multitude of people and the fame of their sanctity, doctrine, and miracles soon filled the whole country. They confirmed the Catholics in all parts, and converted the heretics, preaching often in the highways and fields where the churches were not able to contain the crowd that flocked to them. The Pelagians everywhere shunned them; but being at length ashamed thus to condemn themselves by their flight and silence, accepted a conference. The disputation was held at Verulam before an incredible number of people. The heretics, who made their appearance with a great train and in rich apparel, spoke first. When they had talked a long time, the bishops answered them with great eloquence, and so invincibly supported their arguments with quotations from scripture, that their adversaries were fairly reduced to silence. The people applauded their victory with joyful acclamations. Before the assembly broke up, a certain tribune and his wife presented their little daughter of ten years of age, who was blind, to the two holy bishops; and they bid them take her to the Pelagians. But the latter joined the parents in begging the saints to pray for her. The two bishops made a short prayer; then Germanus called upon the Blessed Trinity; and taking from his neck the little box of relics which he wore, laid it upon the eyes of the girl before the whole assembly, who immediately recovered her sight, to the great joy of her parents and of all the people. From that day no one opposed the doctrine of the holy bishops. The saints went from this conference to return thanks to God at the tomb of St. Alban, the most illustrious martyr in Britain. St. Germanus caused his sepulchre to be opened, and deposited in it his box of relics of apostles and martyrs, taking from the same place a little of the dust which still retained some marks of the blood of St. Alban. This he carried away with him, and, at his return, built at Auxerre a church in his honor, where he placed these relics.[300]

The Saxons from Germany on one side, and on the other the Picts, at that time harassed the Britons. Paul the deacon tells us, that an army of Picts and Scots invaded their territories whilst the two bishops were in the island; and bishop Usher takes notice, that the Saxons and English who inhabited Sleswic, and all the German coast from Denmark to the Rhine, made descents upon Britain from time to time before the arrival of Hengist and Horsa in 449. The Britons having assembled an army against these plunderers, invited the two holy bishops into their camp, hoping to be protected by their prayers and presence. The saints complied with their request, but employed their time in bringing the idolaters to the faith, and the Christians to a reformation of their manners. Many of the former demanded baptism, and the saints prepared them to receive it at Easter, for it was then Lent. They erected a church in the camp of green boughs twisted together, in which the catechumens received the sacrament of regeneration; and the whole army celebrated the festival with great devotion. After Easter, St. Germanus had recourse to a stratagem, by which, without bloodshed, he rescued his dear converts and the country out of the danger with which they were threatened. The enemy approaching, he put himself at the head of the Christians with so much skill and address as showed he had not forgotten his old profession of a general. He led his little army into a vale between two high mountains, and ordered his troops to send forth the same shout for which he would give them a sign. When the Saxon pirates came near them, he cried out thrice, _Alleluiah_, which was followed by the whole British army; and the sound was often repeated by the echo from the hills with as dreadful a noise as if the rocks had been rent asunder. The barbarians, in a sudden fright, judging from the shout that they were falling upon the swords of a mighty army, flung down their arms and ran away, leaving behind them all their baggage and a great booty. Many of them were drowned in crossing a river, by missing the fords.[301] Bishop Usher[302] says, this battle seems to have been fought near a town in Flintshire, called in the British tongue, Guid-cruc, but in English, Mould. The place retains to this day the name of Maes Garmon, or German’s field. The two holy bishops, after so many victories, returned home to their respective dioceses.[303]