ST. PETER having triumphed over the devil in the East, pursued him to Rome in the person of Simon Magus. He who had formerly trembled at the voice of a poor maid, now feared not the very throne of idolatry and superst.i.tion. The capital of the empire of the world, and the centre of impiety, called for the zeal of the prince of the apostles. G.o.d had established the Roman empire, and extended its dominion beyond that of any former monarchy, for the more easy propagation of his gospel. Its metropolis was of the greatest importance for this enterprise. St. Peter took that province upon himself; and, repairing to Rome, there preached the faith and established his Episcopal chair, whose _successors_ the bishops of Rome have been accounted in all ages. That St. Peter founded that church by his _preaching_, is expressly a.s.serted by Caius,[1] a priest of Rome under pope Zephyrinus; who relates also that his body was then on the Vatican-hill, and that of his fellow-laborer, St. Paul, on the Ostian road. That he and St. Paul planted the faith at Rome, and were both crowned with martyrdom at the same time, is affirmed by Dionysius,[2] bishop of Corinth, in the second age. St. Irenaeus,[3] who lived in the same age, calls the church at Rome "The greatest and most ancient church, founded by the two glorious apostles, Peter and Paul."
Eusebius, in several places,[4] mentions St. Peter"s being at Rome, and the several important transactions of this apostle in that city. Not to mention Origen,[5] Hegesippus,[6] Arn.o.bius,[7] St. Ambrose,[8], St.
Austin,[9] St. Jerom,[10] St. Optatus,[11] Orosius,[12] and others on the same subject.[13] St. Cyprian[14] calls Rome the _chair_ of St.
Peter, (as Theodoret[15] calls it his _throne_,) which the general councils and ecclesiastical writers, through every age, and on every occasion, repeat. That St. Peter at least preached in Rome, founded that church, and died there by martyrdom under Nero, are facts the most incontestable by the testimony of all writers of different countries, who lived near that time; persons of unquestionable veracity, and who could not but be informed of the truth, in a point so interesting, and of its own nature so public and notorious, as to leave them no possibility of a mistake. This is also attested by monuments of every kind; also by the prerogatives, rights, and privileges, which that church enjoyed from those early ages; in consequence of this t.i.tle.
It was an ancient custom, as cardinal Baronius[16] and Thoma.s.sin[17]
show by many examples, observed by churches, to keep an annual festival of the {176} consecration of their bishops. The feast of the chair of St. Peter is found in ancient Martyrologies, as in one under the name of St. Jerom, at Esternach, copied in the time of St. Willibrord, in 720.
Christians justly celebrate the founding of this mother-church, the centre of Catholic communion, in thanksgiving to G.o.d for his mercies on his church, and to implore his future blessings.
Christ has taught us {by} the divine model of prayer which he has delivered to us, that we are bound to recommend to him, before all other things, the exaltation of his own honor and glory, and to beg that the kingdom of his holy grace and love be planted in all hearts. If we love G.o.d above all things, and with our whole hearts, or have any true charity for our neighbor, this will be the centre of all our desires, that G.o.d be loved and served by all his creatures, and that he be glorified in the most perfect manner, in our own souls. By placing this at the head of our requests, we shall most strongly engage G.o.d to crown all our just and holy desires. As one of his greatest mercies to his church, we must earnestly beseech him to raise up in it zealous pastors, eminently replenished with his Spirit, with which he animated his apostles.
Footnotes: 1. Apud Eus. l. 2, c. 24, alias 25.
2. Ibid.
3. L. 3, c. 3.
4. L. 2, c. 13 & 15, &c.
5. Ib. l. 3, c. 1.
6. L. de. Excid. Hier. {}.
7. L. 3.
8. Ser. de Basilicis.
9. L. de Haeres. c. 1, &c.
10. L. 17, ad Marcell.
11. Adv. Parm.
12. L. 7, c. 1.
13. The general opinion with Eusebius, St. Jerom, and the Roman calendar, fixes the first arrival of St. Peter at Rome in the second year of Claudius. If this date be true, the apostle returned into the East soon after; for he was imprisoned in Judaea, by Agrippa, in the year of Christ 43. Lactantius does not mention this first coming of St. Peter to Rome, but only the second, saying, that he came to Rome in the reign of Nero, who put him and St. Paul to death. L. de Mort. Persec. n. 2.
14. Ep. 55, ad. Cornel. pap.
15. L. 2, c. 17.
16. Notae in Martyr.
17. Tr. des Fetes, l. 2, c. 10.
SS. PAUL, AND THIRTY-SIX COMPANIONS, MM. IN EGYPT.
From their authentic acts in Ruinart, p. 624.
IN Egypt, thirty-seven Christian n.o.blemen, all persons of high birth and plentiful fortunes, but richer in the gifts of grace, entered into a zealous confederacy to propagate the gospel throughout the country.
Their leader and head was one Paul, a true imitator of the great apostle whose name he bore. They divided themselves into four several bands: Paul and nine others went eastward: Recombus, with eight more, towards the north: Thoonas, with the like number, to the south: and Papias, with the remaining eight, to the west. They labored zealously in extending the kingdom of Christ on every side, planting the faith, instructing the docile, and purifying the souls of penitents who confessed their sins.
But the greatest part of the inhabitants of that great kingdom loved darkness rather than light. The servants of G.o.d were treated with all manner of injuries, apprehended, and laid in irons. The governor, alarmed at the news of their enterprise, sent orders for their being brought before him from different parts of the kingdom. He employed both promises and threats to compel them to sacrifice. Paul answered, in the name of them all, that it was better for them to die, saying: "Do not spare us." The judge condemned them all to death: those who went to the east and south, to be burned; those from the north, to be beheaded; and those from the west to be crucified. But he was affrighted and surprised beyond expression to see with what joy and courage this brave army marched out, and bowed their heads to death. They suffered on the 18th of January, but in what year it is not mentioned in their acts.
ST. PRISCA, V.M.
SHE was a n.o.ble Roman lady, and after many torments finished her triumph by the sword, about the year 275. Her relics are preserved in the ancient church which bears her name in Rome, and gives t.i.tle in a cardinal. {177} She is mentioned in the sacramentary of St. Gregory, and in almost all western Martyrologies. The acts of her martyrdom deserve no regard: St. Paul, in the last chapter of his epistle to the Romans, salutes Aquila, a person of Pontus, of Jewish extraction, and Priscilla, whom he and all churches thanked, because they had exposed themselves for his sake. He mentions the church which a.s.sembled in their house, which he attributes to no other among the twenty-five Christians whom he saluted, and were then at Rome. This agrees with the immemorial tradition at Rome, that St. Peter consecrated an altar, and baptized there in an urn of stone, which is now kept in the church of St. Prisca.
Aquila and Priscilla are still honored in this church, as t.i.tular patrons with our saint, and a considerable part of their relics lies under the altar. Aquila and Priscilla were tent-makers, and lived at Corinth when they were banished from Rome under Claudius: she who is called Priscilla in the Acts of the Apostles, and Epistles to the Roman, and first to the Corinthians, is named Prisca in the second to Timothy.
See the Roman Martyrology on the 18th of January and the 8th of July; also Chatelain, not. p. 333.
ST. DEICOLUS, ABBOT.
IN IRISH DICHUL, CALLED BY THE FRENCH, ST. DEEL, OR DIEY
HE quitted Ireland, his native country, with St. Columban, and lived with him, first in the kingdom of the East Angles, and afterwards at Luxeu; but when his master quitted France, he founded the abbey of Lutra, or Lure, in the diocese of Besanzon, which was much enriched by king Clothaire II.[1] Amidst his austerities, the joy and peace of his soul appeared in his countenance. St. Columban once said to him in his youth: "Deicolus, why are you always smiling?" He answered in simplicity: "Because no one can take my G.o.d from me." He died in the seventh century. See his life and the history of his miracles in F.
Chifflet, and Mabillon, Acta Bened. t. 2, p. 103, both written by a monk of Lure in the tenth century, as the authors of l"Hist. Lit. de la France take notice, t. 6, p. 410. By moderns, this saint is called Deicola; but in ancient MSS. Deicolus. In Franche-comte his name Deel is frequently given in baptism, and Deele to persons of the female s.e.x.
Footnotes: 1. The abbot of Lure was formerly a prince of the empire. At present the abbey is united to that of Morbac in Alsace. Lure is situated three leagues from Laxeu, which stands near mount Vosge, two leagues from Lorraine towards the south.
ST. ULFRID, OR WOLFRED, BISHOP AND MARTYR.
HE was an Englishman of great learning and virtue; and preached the faith, first in Germany; afterwards in Sweden, under the pious king Olas II., who first took the t.i.tle of king of Sweden; for his predecessors had only been styled kings of Upsal. The good bishop converted many to Christ; till in the year 1028, while he was preaching against the idol Tarstans or Thor, and hewing it down with a hatchet, he was slain by the pagans. See Adam of Bremen, who wrote his most faithful History of the Church in the North, in 1080, l. 2 c. 44. Albert Kranxius, l. 4. Metrop.
c. 8. Baron. ad an. 1028, n. 10.
{178}
JANUARY XIX.
SS. MARIS, MARTHA, AUDIFAX, AND ABACHUM MM.
Abridged from their acts, concerning which see Bollandus, who allows them, Tillem. t. 4, p. 673; and Chatelain, notes, p. 339.
A.D. 270.
MARIS, a n.o.bleman of Persia, with his wife Martha, and two sons, Audifax and Abachum, being converted to the faith, distributed his fortune among the poor, as the primitive Christians did at Jerusalem, and came to Rome to visit the tombs of the apostles. The emperor Aurelian then persecuted the church, and by his order a great number of Christians were shut up in the amphitheatre, and shot to death with arrows, and their bodies burnt. Our saints gathered and buried their ashes with respect; for which they were apprehended, and after many torments under the governor Marcia.n.u.s, Maris and his two sons were beheaded; and Martha drowned, thirteen miles from Rome, at a place now called Santa Ninfa.[1] Their relics were found at Rome in 1590. They are mentioned with distinction in all the western Martyrologies from the sacramentary of St. Gregory.
Their relics are kept princ.i.p.ally at Rome; part in the church of St.
Adrian, part in that of St. Charles, and in that of St. John of Calybite. Eginhart, sole-in-law and secretary of Charlemagne, deposited a portion of these relics, which had been sent him from Rome, in the abbey of Selghenstadt, of which he was the founder, in the diocese of Mentz.
The martyrs and confessors triumphed over the devil by prayer; by this, poor and weak as they were, they were rendered invincible, by engaging Omnipotence itself to be their comfort, strength, and protection. If the art of praying well be the art of living well, according to the received maxim of the fathers and masters of a spiritual life,[2] nothing is certainly of greater importance, than for us to learn this heavenly art of conversing with G.o.d in the manner we ought. We admire the wonderful effects which this exercise produced in the saints, who by it were disengaged from earthly ties and made spiritual and heavenly, perfect angels on earth; but we experience nothing of this in ourselves. Prayer was in them the channel of all graces, the means of attaining all virtues, and all the treasures of heaven. In us it is fruitless: the reason is plain; for the promises of Christ cannot fail: we ask, and receive not, because we ask amiss.
Footnotes: 1. Ninfa, or Nympha, in the corrupted ages of the Latin tongue, signifies water. In this place are several pools called by the Italians from these martyrs, Santa Ninfa. See Chatelain, p. 340, and Du Cange.
2. Vere novit recta vivere, qui recti novit orare. Inter Serm. S.
Augustini, Sermon 55, in Appendix, ed. Ben. t. 5, p. 101.
{179}
ST. CANUTUS, KING OF DENMARK, M.
From his life, faithfully written by aelnoth, a monk of Canterbury, who had lived twenty-four years in Denmark, and wrote in 1105. It was printed at Copenhagen, in 1602. See also Saxo Grammaticus, the most elegant and judicious of the Danish historians.
A.D. 1086.
ST. CANUTUS, or KNUT, the fourth of that name, king of Denmark, was natural son of Swein III., whose great uncle Canutus had reigned in England. Swein having no lawful issue, took care of the education of Canutus, who being endowed with excellent qualities both of mind and body, answered perfectly well the care of his preceptors and governors.
It is hard to say, whether he excelled more in courage, or in conduct and skill in war; but his singular piety perfectly eclipsed all his other endowments. He scoured the seas of pirates, and subdued several neighboring provinces which infested Denmark with their incursions. The kingdom of Denmark was elective till the year 1660; wherefore, when Swein died, many pitched upon our saint, whose eminent virtues best qualified him for the throne; but the majority, fearing his martial spirit, preferred his eldest natural brother Harald, the seventh king of that name, who, for his stupidity and vices, was commonly called the Slothful. Canutus retired into Sweden to king Halstan, who received him with the greatest marks of kindness and esteem; but the king could never induce him to undertake any expedition against Denmark; on the contrary, the Christian hero employed all his power and interest in the service of his country. Harald dying after two years" reign, Canutus was called to succeed him.
Denmark had received the Christian faith long before; some say in 826, but wanted a zealous hand at the helm, to put the finishing stroke to that good work. St. Canutus seems to have been pitched upon by providence for this purpose. He began his reign by a successful war against the troublesome barbarous enemies of the state, and by planting the faith in the conquered provinces of Courland, Samogitia, and Livonia. Amidst the glory of his victories, he humbly prostrated himself at the foot of the crucifix, laying there his diadem, and offering himself and his kingdom to the King of kings. After having provided for its peace and safety, and enlarged its territories, he married Eltha, or Alice, daughter of Robert, earl of Flanders, by whom he had a pious son, St. Charles, surnamed the Good, afterwards also earl of Flanders. His next concern was to reform abuses at home. For this purpose, he enacted severe, but necessary laws, for the strict administration of justice, and repressed the violence and tyranny of the great, without respect of persons. He countenanced and honored holy men, granted many privileges and immunities to the clergy, to enhance the people"s esteem of them; and omitted nothing to convince them of their obligation to provide for their subsistence by the payment of t.i.thes. His charity and tenderness towards his subjects made him study by all possible ways to ease them of their burdens, and make them a happy people. He showed a royal magnificence in building and adorning churches, and gave the crown which he wore, of exceeding great value, to the church of Roschild, in Zealand, his capital city, and the place of his residence, where the kings of Denmark are yet buried. He chastised his body with fasting, discipline, and hair-cloths. Prayer was his a.s.siduous exercise. When William the Conqueror had made himself master of England, Canutus sent forces to a.s.sist the vanquished; but these troops finding no one willing to {180} join them, were easily defeated in the year 1069. Some time after, being invited by the conquered English, he raised an army to invade this island, and expel the Normans; but through the treacherous practices of his brother Olas, or Olaus, was obliged to wait so long on the coast, that his troops deserted him. The pious king, having always in view the service of G.o.d, and judging this a proper occasion to induce his people to pay t.i.thes to their pastors, he proposed to them either to pay a heavy fine, by way of punishment for their desertion, or submit to the law of t.i.thes for the pastors of the church. Their aversion to the latter made them choose the tax, to the great mortification of the king, who, hoping they would change their resolution, ordered it to be levied with rigor. But they, being incensed at the severity of the collectors, rebelled. St. Canutus retired for safety into the isle of Fionia, and was hindered from joining his loyal troops by the treachery of Blanco, an officer, who, to deceive him, a.s.sured his majesty that the rebels were returned to their duty. The king went to the church of St. Alban, the martyr, to perform his devotions, and return G.o.d thanks for that happy event. This the rebels being informed of by Blanco, they surrounded the church with him at their head. In the mean time the holy king, perceiving the danger that threatened his life, confessed his sins at the foot of the altar, with great tranquillity and resignation, and received the holy communion. His guards defended the church doors, and Blanco was slain by them. The rebels threw in bricks and stones, through the windows, by which they beat down the shrines of certain relics of St. Alban and St. Oswald, which St. Canutus had brought over from England. The saint, stretching out his arms before the altar, fervently recommended his soul into the hands of his Creator: in which posture he was wounded with a javelin, darted through the window, and fell a victim to Christ. His brother Benedict, and seventeen others, were slain with him, on the 10th of July, 1086, as aelnoth, a contemporary author, testifies, who has specified the date of all the events with the utmost exactness. His wicked brother Olas succeeded him in the kingdom. G.o.d punished the people during eight years and three months of his reign with a dreadful famine, and other calamities; and attested the sanct.i.ty of the martyr, by many miraculous cures of the sick at his tomb. For which reason his relics were taken up out of their obscure sepulchre, and honorably entombed towards the end of the reign of Olas. His successor, Eric III., a most religious prince, restored piety and religion, with equal courage and success, and sent amba.s.sadors to Rome, with proofs of the miracles performed, and obtained from the pope a declaration authorizing the veneration of St. Canutus, the proto-martyr of Denmark. Upon this occasion a most solemn translation of his relics, which were put in a most costly shrine, was performed, at which aelnoth, our historian, was present. He adds, that the first preachers of the faith in Denmark, Sweden, and Norway, were English priests; that the Danes then zealously embraced the Christian religion, but that the Swedes still continued more obstinate, among whom Eschil, an Englishman, received the crown of martyrdom, while he was preaching Christ to certain savage tribes.
ST. HENRY, ARCHBISHOP OF UPSAL, M.
HE was an Englishman, and preached the faith in the North with his countryman, cardinal Nicholas Breakspear, the apostle of Norway, and legate of the holy see, afterwards pope Adrian IV., by whom he was raised to this see, in 1148. St. Eric, or Henry, (for it is the same name,) was {181} then the holy king of Sweden.[1] Our saint, after having converted several provinces, went to preach in Finland, which that king had lately conquered. He deserved to be styled the apostle of that country, but fell a martyr in it, being stoned to death at the instigation of a barbarous murderer, whom he endeavored to reclaim by censures, in 1151. His tomb was in great veneration at Upsal, till his ashes were scattered on the change of religion, in the sixteenth century. See John Magnus, l. 1, Vit. Pout. Upsal. Olaus Magnus, l. 4.
Bollandus, and chiefly his life published by Benzelius. Monum. Suec. p.
33.