Part 13

"But the Apostolic Pope, having consulted about that affair, made diligent inquiry for some one to send to the Archbishop of the English Churches. There was then in the Niridian monastery, which is not far from the city of Naples, an abbot called Adrian, by nation an African, well versed in holy writ, experienced in monastic and ecclesiastical discipline, and excellently skilled in both Greek and Latin. The Pope, sending for him, commanded him to accept the bishopric, and repair to Britain; he answered that he was unworthy of so great a dignity, but said he would name another, whose learning and age were fitter for the ecclesiastical office. And having proposed to the Pope a certain monk, belonging to a neighbouring monastery of virgins, whose name was Andrew, he was by all that knew him, judged worthy of a bishopric; but bodily infirmity prevented his being advanced to the episcopal office. Then again Adrian was pressed to accept the bishopric, but he desired a respite for a time, to see whether he could find another fit to be ordained bishop.

"There was at that time, in Rome, a monk called Theodore, well-known to Adrian, born at Tarsus, in Cilicia, a man well instructed in worldly and divine literature, as also in Greek and Latin; of known probity of life, and venerable for age, being sixty-six years old. Adrian offered him to the Pope to be ordained bishop, and prevailed; but upon these conditions, that he should conduct him into Britain, because he had already travelled through France twice upon several occasions, and was, therefore, better acquainted with the way, and was, moreover, sufficiently provided with men of his own; as also that, being his fellow labourer in doctrine, he might take special care that Theodore should not, according to the custom of the Greeks, introduce anything contrary to the true faith into the Church where he presided. Theodore, being ordained sub-deacon, waited four months for his hair to grow, that it might be shorn into the shape of a crown; for he had before the tonsure of S. Paul[37] the Apostle, after the manner of the Easterns. He was ordained by Pope Vitalian, in the year of the Lord 668, on Sunday, the 26th of March, and on the 27th of May was sent with Adrian into Britain.

"They proceeded by sea to Marseilles, and thence by land to Arles, and having delivered to John, Archbishop of that city, Pope Vitalian's letters of recommendation, were by him detained, till Ebroin, the king's mayor of the palace, sent them a pass to go where they pleased. Having received the same, Theodore repaired to Agilbert, Bishop of Paris, and was by him kindly received, and long entertained. But Adrian went first to Emme, and then to Faro, Bishops of Sens and Meaux, and lived with them a considerable time; for the hard winter had obliged them to rest wherever they could. King Egbert, being informed by messengers, that the bishop they had asked of the Roman prelate was in the kingdom of France, sent thither his praefect, Redford, to conduct him; who, being arrived there, with Ebroin's leave, conveyed him to the port of Quentavic (S. Quentin); where, being indisposed, he made some stay, and as soon as he began to recover, sailed over into Britain. But Ebroin detained Adrian, suspecting that he went on some message from the Emperor to the kings of Britain, to the prejudice of the kingdom, of which he at that time took especial care; however, when he found that he really had no such commission, he discharged him, and permitted him to follow Theodore.

"As soon as he came, he received from him the monastery of S. Peter the Apostle, where the Archbishops of Canterbury are usually buried; for at his departure, the Apostolic Lord had ordered that Theodore should provide for him in his diocese, and give him a suitable place to live in with his followers.

"Theodore arrived in his church the second year after his consecration, on Sunday, May 27th. Soon after, he visited all the island, wherever the tribes of the Angles inhabited; and everywhere attended and assisted by Adrian, he taught the right rule of life, and the canonical custom of celebrating Easter. This was the first Archbishop whom all the English Church obeyed. And forasmuch as both of them were well read in both sacred and secular literature, they gathered a crowd of disciples, and there flowed from them daily rivers of knowledge to water the hearts of their hearers; and, together with the books of Holy Writ, they also taught them the arts of ecclesiastical poetry, astronomy, and arithmetic. A testimony of which is, that there are still living at this day some of their scholars, who are as well versed in the Greek and Latin tongues as in their own, in which they were born. Nor were there ever happier times since the English came into Britain; for their kings, being brave men and good Christians, were a terror to all barbarous nations, and the minds of all men were bent upon the joys of the heavenly kingdom of which they had just heard; and all who desired to be instructed in sacred reading had masters at hand to teach them."

S. Adrian died A.D. 709, after having spent thirty-nine years in Britain. His tomb was famous for miracles wrought at it.

S. BRITHWALD, ABP. OF CANTERBURY.

(A.D. 731.)

[Bede, lib. v., c. 8, 23. William of Malmesbury: De Gest. Pontificum Anglorum; Roger of Hoveden; Matthew of Westminster, &c. He is called also Bretwald and Berthwald.]

Bede says that after the death of S. Theodore, Archbishop of Canterbury, in 690, "Berthwald succeeded, being abbot of the monastery of Reculver, which lies on the north side of the mouth of the river Inlade. He was a man learned in the Scriptures, and well instructed in ecclesiastical and monastic discipline, yet not to be compared with his predecessor. He was chosen Bishop in the year of our Lord's Incarnation, 692, on the first day of July, Withred and Suebhard being kings of Kent; he was consecrated the next year, on Sunday, the 29th June, by Godwin, Metropolitan Bishop of France, and was enthroned on Sunday, April 31st."

"In the year of our Lord's Incarnation, 731, Archbishop Berthwald died of old age, on the 9th of January, having held his see thirty-seven years six months and fourteen days."

FOOTNOTES:

[37] This tonsure consisted in shaving the whole head.

January 10.

S. NICANOR, _M._, A.D. 76. SS. THECLA, _V., and_ JUSTINA, _Confessors in Sicily, 3rd cent._ S. MARCIAN, _P. C., at Constantinople, circ._ A.D. 476. S. DOMITIAN, _B. C., in Armenia, circ._ A.D. 600. S. AGATHO, _Pope of Rome_, A.D. 682. S. SETHRIDA, _V., Abbess of Brie, in France, 7th cent._ S. WILLIAM, _Ab. and Abp. of Bourges_, A.D. 1209. S. GONSALVO, _P. C., Portugal_, A.D. 1259. B. CHRISTIANA, or ORINGA, _V., in Etruria_, A.D. 1310.

S. NICANOR, M.

(A.D. 76.)

[Roman Martyrology. Commemorated by the Greeks on July 28th and December 28th.]

Saint Nicanor, one of the first seven deacons appointed by the Apostles, was a native of Cyprus, to which he returned, that he might preach the Gospel on the dispersion of the Apostles. He was variously tortured and then executed, in the reign of Vespasian, but where is not known.

SS. THECLA, V., AND JUSTINA.

(3RD CENT.)

[Authority for the lives of these Saints: the lections in the proper offices for this day in the church of Lentini, in Sicily.]

S. Thecla was a noble virgin of Lentini, and daughter of S. Isidore. She buried the bodies of the martyrs with loving reverence. For three years she suffered from paralysis, and could not leave her bed, but was healed by the prayers of SS. Alphius, Philadelphus, and Cyrinus. When they were in prison for the faith, she visited them and ministered to their necessities, and when they had been slain and cast into a well, she extracted the bodies and buried them. Tertullus, the governor, hearing of this, sent for her, but his sudden death saved her from injury. During the persecution, she concealed Agatho, Bishop of Lipari, in one of her farms; and when the persecution was over, she and her friend Justina spent their fortunes in works of mercy.

S. MARCIAN, P.

(ABOUT 476.)

[Honoured in the Greek Menaea and Roman Martyrology on the same day. His life, by an anonymous writer, is given by Simeon Metaphrastes.]

S. Marcian was born at Constantinople; he belonged to a noble Roman family, related to that of the Emperor Theodosius. From his childhood he served God in watching, fasting, and prayer. His great compassion for the necessities of the poor made it impossible for him to refuse relief, when he had anything to give away.

In the reign of the Emperor Marcian, Anatolius, the Archbishop, ordained him priest. His love for the poor manifested itself, not merely in abundant almsgiving, but also in his making their instruction in the truth his favourite pursuit. The severity of his morals was made a handle by those who feared the example of his virtue, as a tacit rebuke of their sloth and avarice, to fasten on him a suspicion of Novatianism; but his meekness and silence triumphed over this, and other slanders.

The patriarch Gennadius conferred on him the dignity of treasurer of the church of Constantinople. S. Marcian built, or repaired, in a stately manner a great number of churches. The following incident is related of the dedication of the church of S. Anastasia, for which he had obtained a site, and which he had built in spite of numerous impediments. On the day that the church was to be consecrated, he was on his way to attend the ceremony, when he was accosted in the street by a very poor man, whose rags scarce held together, and who implored him, for the love of God, to give him an alms. S. Marcian felt in his bosom, but found he had no money there. The pauper would take no refusal, and the compassionate heart of the treasurer was melted at the aspect of his tatters and emaciation. Quickly he slipped off the tunic he wore under his sacerdotal vestments, handed it to the beggar, and then hurried on to the new church, drawing his alb and chasuble about him, to conceal the deficiency of a nether garment. The church was crowded, the Emperor Leo and the Empress, the senate, and almost the whole city were present. Marcian was bidden celebrate the Holy Sacrifice before all, in the new church he had built. So, full of shame, he began, hoping that the folds of his chasuble would conceal the absence of a tunic. But all saw him as though clothed beneath his sacerdotal vestments with a garment as of pure gold, which flashed as he moved. The patriarch Gennadius was offended, and rebuked him when the liturgy was over, for having worn a private garment, more splendid than his ecclesiastical vesture, and worthy only of an emperor. Marcian fell at his feet, and denied that he had worn any such raiment. Then Gennadius, wroth at his having spoken falsely, as he thought, for he supposed his eyes could not have been deceived, caught him by the vesture, and drew it aside, and behold! Marcian was bare of all other garments save his sacerdotal apparel.

S. Marcian built also the church of S. Irene, another of S. Isidore, and a baptistery of magnificent appearance, surrounded with five porches, like that at Jerusalem. "But this one," says the chronicler, "was greater than that by the sheep market, for here greater miracles were wrought than there. To that, an angel descended on one day in the year, and healed but one at a time; at this, whenever a servant of the Lord ministers, Christ himself is present. The healing, moreover, is not but once a year, but daily, and not of bodies only, but of souls as well."

S. Marcian's great compassion extended to women of bad character, and despising the slander and gossip which he might occasion, by visiting them in their houses, setting only before his eyes the blessedness of plucking these brands from the burning, he often sought them out in haunts of crime; and if they had taken up evil courses through poverty only, he found for them honest occupations, and by his exhortations and tears, and his overflowing charity, he convinced and persuaded many of these unhappy women, so that they came openly and did penance, and some he sent on pilgrimages to Jerusalem, and some went into solitude, and recompensed for the past by self-mortification in the desert.

S. DOMITIAN, B. C.

(ABOUT 600.)

[Greek Menaea and Roman Martyrology. His life in the Menaea, and fuller by Theophylact Simocatta. He is mentioned also by Evagrius, his contemporary. A letter to him from S. Gregory the Pope, is extant, praising his learning, prudence and zeal.]

S. Domitian was the son of pious parents, Theodore and Eudoxia by name. He was an intimate friend, if not, as Evagrius says, "a kinsman of the Emperor Maurice." He was married for a few years, but his wife dying, he devoted himself to the services of the Church, and was consecrated Bishop of Melitene, in Armenia, at the age of thirty.

On the murder of Hormisdas, the Persian King, his son Chosroës II., succeeded him (592), but the General Varam having revolted against him, and being deserted by many of his soldiers, Chosroës fled with his wife, and two newly-born children, to Circesium. Thence he sent an embassy to the Emperor Maurice, desiring peace; for at that time war was being waged between the Persians and the Roman emperors. At the persuasion of S. Domitian, Maurice admitted his suit, and treated Chosroës as his guest, instead of as an exile, welcomed him with royal gifts, and placed the whole of his body-guards, and the entire Roman army, at his disposal. Moreover, by way of still greater distinction, he sent Domitian, Bishop of Melitene, to attend him. The Roman army defeated Varam, and Chosroës was reinstated on the throne of Persia.

Domitian was liberally recompensed for his share in this transaction, but he kept nothing for himself. Every gift made him, he offered to the Church, or to the poor; restoring churches, and supporting hospitals. He died at Constantinople, whither he had been summoned by the Emperor.

S. AGATHO, POPE.

(ABOUT 682.)

[His life by Anastasius, the librarian. Commemorated by the Greeks on Feb. 21st.]

Agatho, a Sicilian by birth, was remarkable for his charity and gentleness. Having been several years treasurer of the Church of Rome, he succeeded Domnus in the Pontificate, in 679. He was represented by three legates in the sixth general council, the third of Constantinople, in 680, against the Monothelite heresy, which he confuted in a learned letter to the Emperor Constantine Pogonatus, appealing to the constant tradition of the Apostolic Church of Rome, "acknowledged," says he, "by the whole Catholic Church to be the mother and mistress of all the churches, and to derive her superior authority from S. Peter, the Prince of the Apostles, to whom Christ committed his whole flock, with a promise that his faith should never fail."

On the 25th day of February, the Council decided against Macarius, author of the Monothelite heresy, and solemnly was the episcopal stole (orarium) removed from his shoulders, and from those of Basil, Bishop of Crete, who followed his opinion, and their thrones were cast out of the council hall, in token that they were removed from their office, and ejected from the communion of the Church. This Pope restored S. Wilfrid to the see of York, from which he had been ejected by the Bishops and King of Northumbria, with the consent of S. Theodore, Archbishop of Canterbury.

S. SETHRIDA, V., ABSS.

(7TH CENT.)

[Anglican Martyrologies, Saussaye. Authority:--Bede, Eccles. Hist., lib. iii. c. 8.]

Bede says that Sethrida was a daughter of the wife of Anna, King of the East Angles, and that she served God in the monastery of Brie, "for at that time, but few monasteries being built in the country of the Angles, many were wont, for the sake of the monastic conversation, to repair to the monasteries of the Franks or Gauls; and they also sent their daughters there to be instructed, and delivered to their heavenly bridegroom, especially in the monasteries of Brie, Chelles, and Andelys."

S. WILLIAM, AB. AND ABP. OF BOURGES.

(A.D. 1209.)

[Gallican Martyrologies. His life, written by a contemporary, was published, with the style altered and shortened, by Surius; the same is re-published by the Bollandists, together with a second life, written by another contemporary, from a MS. at Antwerp. Another life by a Canon of Bourges, date uncertain, was published by Labbe, Bibl. nova II., p. 379, 386.]

On the death of Henry de Sully, Archbishop of Bourges, the clergy of that church, unable to agree upon a successor, requested Eudo, Bishop of Paris, to nominate. For this purpose, the bishop came to Beauvais, but found it no easy matter to decide, without causing an eruption of party feeling. In his desire to choose a good man, and one who would commend himself to all, in consultation with two friends, he resolved on committing the matter to God. Accordingly, all the most advisable names were written on slips of parchment, and were sealed, and then deposited beneath the corporal on the altar. The Bishop celebrated very early, with great devotion, and earnestly besought God to indicate him whom he had chosen. When mass was over, he put his hand beneath the corporal, and drew forth one of the billets. He broke the seal in the presence of his two friends, and saw that the name of William, abbot of Challis, was written on the parchment.

No one else was privy to this appeal. As he left the church, the clergy whom he had convened to elect cried out "that they desired William of Challis as their bishop," and on him the majority of votes fell. Then the bishopric was offered to William, but he recoiled from accepting it, with the greatest dismay, for he was a man of retiring habits and of singular humility. However, on an order coming to him from the superior of the society, the abbot of Citeaux, and also from the papal legate, he was unable to refuse; and he was consecrated in the year 1200. After the ceremony was over, he laid aside the vestments in which he had received his ordination, and which were of little value, in a press, till his dying day.

In his new dignity he omitted nothing of the severity of his cloister life, disciplining himself more strictly than before, because his business was calculated to distract his thoughts, and his high position was dangerous to humility.

He was gentle and loving to penitent sinners; and towards the incorrigible he was stern, but he refused to have recourse to the civil power against them; he had a horror of shedding blood, so that he looked with the utmost repugnance upon the violence and warlike customs of his time. When the crusade against the Albigenses was resolved upon, William of Beauvais resolved on accompanying the expedition. Perhaps his earnestness would move the heretics to repentance, and his horror of bloodshed might serve as a check upon the crusaders. The Albigensian heresy, which was a revival of Paulicianism, ate as a canker into the Church of France. It was not even a form of Christianity, but was a heathen philosophical sect which had adopted a few Christian tenets.

The history of the sect was as follows:--Manes, a Persian heathen, flourished in the middle of the third century, dying about 277, the founder of a new religion, after having been, like Simon Magus, a temporary and nominal convert to the Gospel. He was not an inventor of his religion, but merely a blender of the earlier Gnostic heresies with the Persian doctrines of Zoroaster, added to a somewhat larger element of Christianity than the Gnostics had chosen to accept. The Paulicians were a sect which took shape about 660, out of Manichaeism, or the religion of Manes. They were cruelly persecuted by the Byzantine Emperors, during two whole centuries, and spread to the West by degrees; one stream emigrated to Bohemia, where it became the parent of Hussitism; the other to the south of France, where it was called Albigensianism.

The fundamental dogma of this new Manichaeism was a dualism of good and evil principles or gods, equally matched. The evil was the origin of the visible creation, the world and men's bodies; the good God was the creator of the invisible world and men's souls. The opposition of matter and spirit constituted the basis of their moral systems. These systems were diverse; some, regarding everything natural as evil, abstained from meat, from marriage, and from all employments; whilst others, regarding the soul as so distinct from the body as to be incapable of being soiled by any of its actions, gave themselves up to the grossest licentiousness.

The moral condition of Provence, where Albigensianism held sway, was like Sodom and Gomorrah, as may be seen by the poetry of the troubadours; so that God's wrath could not but fall on a land so polluted. The licentiousness which this creed encouraged, helped to make it spread, and the Christianity of the whole of the south of France was imperilled. At the head of these heretics, the Count of Toulouse invaded the lands of the King of Aragon, devastated them, robbed the churches, burnt the monasteries, and ill-treated the clergy, "and slaughtered the Christians of either sex, and every age, without mercy," says Matthew Paris. "But this being at length made known, their heretical aggression was put down by the faithful Christians, who, at the command of Pope Gregory, had come as crusaders from various parts of the West, for the defence of the Christian faith."

William of Beauvais was not, however, destined to play a part in that sanguinary war. He was called to his rest in January, 1209. Drawing near his end, he received first extreme unction, and then, as the Blessed Sacrament was brought to him, he struggled up in his bed, and falling on his knees, with many tears, and hands outspread in the shape of a cross, he adored the presence of his Saviour. The night following, he began as usual to recite the Office of Nocturns, but was unable to pronounce more than the first two words, and sign himself with the cross. Then he was laid, at his desire, on ashes, and the vestments in which he had been consecrated bishop were produced, that he might be laid dressed in them in his grave. His body was buried in the Cathedral of Bourges, but was burnt, and the ashes scattered to the winds, by the Calvinists, on the occasion of their plundering the Cathedral in 1562.

Patron of Bourges, and of the ancient University of Paris.

In art, he is represented holding a monstrance, or in adoration before one, to represent his great devotion towards the Blessed Sacrament. He is also represented with tears on his cheeks, for he is said to have wept whenever he was told of some scandal of his diocese, or wrong done to the poor. It may be noted, as a coincidence, that his festival was the day of Archbishop William Laud's martyrdom in 1644.

S. GONSALVO, P. C.

(ABOUT 1259.)

[His life was compiled in Portuguese, by Didacus de Rosario, of the order of Friar Preachers, from scattered notices and confused accounts.]

S. Gonsalvus or Gonsalvo, was born of noble parents, at the little village of Vizzella, in the diocese of Braga, in Portugal. Many little incidents are related of his childhood, as how, when an infant at the font, he stretched out his little hands to the crucifix; how his nurse was wont to take him with her to church, and watch his little eyes fixed intently upon the figure of Christ crucified, on the rood screen; how, when nothing else would still his cries, the child was taken to church, and there was content looking at the statues and pictures of the Saints.