Curiosities of Christian History Part 24

GALLUS, THE APOSTLE OF SWITZERLAND (A.D. 630).

One of the Abbot Columban's favourite scholars who went with him from Ireland to France was Gallus, who died 646. The party, on settling in the old castle in Bregenz, found three gilded images of Pagan idols; and at the first discourse preached to a large company by Gallus, he in his zeal dashed the idols in pieces, which made a great impression on the congregation. Gallus, besides being a zealous preacher, was expert at gardening and weaving nets, and was so successful in fishing that he not only supplied the monks' table, but made gifts to guests and strangers.

Gallus was too sick to accompany Columban from France to Italy; and when left behind he took a few friends and ranged the forests, which abounded in wild beasts, and looked out for a settlement. They came to a stream full of fish. These Gallus caught with ease, and they broiled them on the banks, and with some bread out of their knapsack made a meal. Gallus then went into the bush to pray, and was so pleased with the situation that he suddenly became satisfied that there he should settle. He made a cross with a small twig, thrust it in the ground, and hung up some relics, and the party knelt in prayer. On this spot was founded the great monastery called by his name, St. Gall. There he trained many monks and spread the light of the Gospel among the surrounding people. He preached in Latin, and one of his scholars translated the discourse into German.

ST. ELIGIUS DENOUNCING PAGAN SUPERSt.i.tIONS (A.D. 650).

St. Eligius is said to have rebuked the superst.i.tions of his time, such as fortune-telling. He said, "Attend not to omens, to sneezing, the flight of birds, or strange creatures met in journeys; but whatever you do sign yourself in the name of Christ, and say the Creed and Paternoster with faith and devotion, and then no enemy can hurt you. Let no Christian attend to the day or to the moon for beginning any work. Practise no Pagan buffooneries, believe in no charms, for these are diabolical works; for the sun and moon are the creatures of G.o.d, and serve the necessities of men by His order. Let the sick have no recourse to magicians, but let them trust in the sole mercy of G.o.d. Adore not the heavens, or the stars, or the earth, or any other creature, because G.o.d has made and disposed them all. High indeed are the heavens, vast the earth, immense the sea, beautiful the stars, but more immense and beautiful is He who created them. And if those things that we see are so incomprehensible--that is, the various sights of the earth, the beauty of flowers, the diversity of fruits, the races of animals, the prudence of the bees, the winds and the dew, and the lightning and the succession of the seasons, all which things no human mind can fully comprehend,--if these things are such which we behold, what must be those heavenly things which have not yet been seen?

or what their Maker, whose hand created them, or by whose will they are all governed? Brethren, Him you must fear, adore, and love; hold to His mercy, and never despair of His goodness."

ANSCHAR, THE APOSTLE OF THE NORTH (A.D. 825).

Anschar was born in 801, near Amiens, his mother being noted for her piety, but dying while he was in his fifth year. One night, in his schooldays, he had a vision and an ecstasy. He dreamt that he stood on a slippery precipice, and could see no way of extricating himself; but on a pleasant meadow not far off a shining group of white-robed females attracted his eye; and in scanning them he beheld his own mother in the crowd, which was led on by the Virgin Mary as Queen. The Virgin kindly saluted him, and asked if he would not come to his mother. He answered that he would gladly do so if he could; whereon the Queen replied, "If you wish to join us, you must eschew vanity and diligently take heed to your ways." From that time a change came over him. He joined the convent of Corbie, and there he had another vision and ecstasy. He dreamt that he was transported to the a.s.sembly of the blessed, and saw and heard what filled him with inexpressible delight--a company of angels surrounded with glorious colours; and Peter and John came to be his guides, when suddenly a voice issued from the centre of light, full of sweetness and majesty. It said, "Go hence, and return to Me with a crown of martyrdom." Two years afterwards he had a third vision, in which he beheld the glorified figure of Christ, who invited him to confess his sins, that he might receive forgiveness, at which he knelt down and made confession. From that time Anschar felt that he was consecrated to be a missionary. As a monk he became known to the Jutland King, Harold, who had just been baptised at the monastery near the Rhine, and who wished to take home with him a Gospel preacher. Anschar was selected, and for forty years he laboured incessantly in Denmark and Sweden, and became a great civiliser of men.

When at last a mortal sickness attacked him, his only regret was that he had not been thought worthy to die a martyr, instead of being tended by loving hands all the days he lay on his bed (in 865).

ST. NEOT, THE CORNISH SAINT (A.D. 890).

St. Neot was a monk at Glas...o...b..ry, and an angel was sent to him, telling him to prepare to go a long journey. After many wanderings, he reached a place in Cornwall among the hills. Each morning, both in summer and winter, he went and stood up to the neck in a well, repeating the Psalter through. One day, in the depth of winter, he was disturbed by a hunting party, and sprang hastily out of the well, and was retiring, but dropped one of his shoes. He had not time to wait; but soon afterwards, when he had finished his psalms and prayers, he remembered the shoe, and sent his servant to fetch it. Meantime a fox had pa.s.sed and wanted to steal the shoe; but an angel who hovered over that place smote the fox, and the thongs of the shoe were found in the creature's mouth at the time of its death. Another time St. Neot was standing in his valley by the water's side, when a young and beautiful fawn bounded from the adjoining thicket, and, panting from weariness and terror, sought a refuge at his feet.

Hitherto the poor creature had known man only as its foe; but the serene countenance of the holy man had no terror for the innocent and oppressed; and crouching closely to him, with upturned imploring eyes, it appeared to beseech his protection. Not so the fierce and hungry bloodhounds that followed hot behind. Nature has nothing more terrible to savageness and cruelty than the gentle majesty of virtue, and the frightened animals shrank back cowed and overawed into the wood. Up came the wild huntsman, and hallooed them towards the prey; but his hot spirit too was quenched in the pure influences which flowed from the countenance of the saint. He felt the reproach; the mild rebuke cut him to the heart; and in the first enthusiasm of repentance he hung up his horn as an offering at the shrine of St. Petrox, and himself a.s.sumed the habit of a monk. St. Neot soon founded the monastery of Neotstowe, where he not long afterwards died, about 890.

THE CONVERSION OF RUSSIA IN 864.

Photius, Patriarch of Constantinople, took credit for having a.s.sisted in the conversion of the Russians about 864, with the aid of the missionaries. But the new doctrine took no visible root till 955, when the then ruling Queen, Olga, resolved to visit Constantinople. Constantine Porphyrogenitus is said to have received her with great pomp, and her vanity was gratified with t.i.tles, banquets, and presents. She openly professed to be baptised along with her retinue of domestics, ministers, and leading merchants. On her return to Kion and Novgorod, she persisted in her new religion, but her family and nation remained obstinate and indifferent. Her example, however, was long appealed to by a few, and the Greek missionaries worked with zeal and led the people to imitate the dome of St. Sophia, with its pictures of saints and martyrs, the pomp of priestly vestments and ceremonies. A little later, in 968, the marriage of King Wolodomor with a Roman bride gave a fresh impulse to Christian zeal; and the G.o.d of thunder, the chief Pagan deity, was dragged through the streets, battered with clubs, and thrown into the sea. Other relics of Paganism soon followed, and a broad foundation was laid for the culture of Christian rites.

BISHOP OTTO IN POMERANIA (A.D. 1124).

Bishop Otto, of Bamberg, was induced in 1124 to set out as a missionary to Pomerania. Amid the difficulties caused by the Pagan superst.i.tions, a mob in Stettin was incited by the native priests to destroy the Christian church and all who were a.s.sembled in it. Otto was not alarmed, but by his calm confidence and courage rea.s.sured his band of followers. After commending himself and his friends in prayer to G.o.d, he went forth in his episcopal robes in the midst of the clergy, who bore before him the crucifix and relics, singing psalms and hymns. The calmness of the bishop confounded the raging mult.i.tude for a while. A stout priest, of portly stature and sonorous voice, tried to inflame the fury of the Pagans and incite them to vengeance. But Otto's venerable appearance, at the head of a company of believers, enabled them to proceed without further difficulty in consecrating a church and founding a permanent society of Christian worshippers.

NORBERT DENOUNCING CLERICAL VICES (A.D. 1134).

About 1114 Norbert, the founder of the Premonstrants, had been in early life a courtly ecclesiastic, and a favourite of Henry V. While riding for pleasure he was caught in a storm, and prostrated by a flash of lightning.

On recovering his senses, he was so impressed by this escape from sudden death that he at once began a new life. He laid aside his sumptuous apparel, entered the order of priests, became an itinerant preacher, went barefoot and wearing a sheepskin, and having his body girt with a cord. He exposed the worldly-minded and degenerate clergy of his time, and became popular, having obtained from the Pope a roving licence to preach.

Whenever he entered a village or approached a castle, the herdsmen who caught sight of him circulated the news; the bells were rung, and young and old hastened to church, where, after performing Ma.s.s, he exhorted the people. After the sermon he conversed with individuals on the concerns of their souls. Towards evening he was conducted to his lodgings, and all were eager to have him as their guest. He did not, like others, take up his abode in monasteries or priests' houses, but preferred the populous places, where he could reach the mult.i.tude with ease. The Pope wished to see him, as a means of reforming the lives of the clergy; but so violent was their opposition that Norbert retired to a desert region in the valley of Premonstre, in the forest of Couchy, and founded a new spiritual society, resembling in its rule that of Augustine; and his power was so great that he made the wolves do the duty of sheepdogs. Finally, Norbert became Archbishop of Magdeburg, being chosen because he suddenly appeared at an election there. He died in 1134. The Premonstrantensians were, by their rules, specially forbidden to keep rare and curious tame animals, as deer, bears, monkeys, peac.o.c.ks, swans, or hawks. Even when Norbert became archbishop he went barefooted and meanly dressed, and once his own porter was about to shut him out as a beggar. The order thus founded long kept up its austere discipline; but after a time, like other societies, it grew rich and careless.

FULK, A ROUSING MONK PREACHER (A.D. 1190).

About 1190 a bustling priest near Paris, named Fulco of Neuilly, said to be ignorant and worldly-minded, achieved a great reputation. He had attended the lectures of Peter Cantor, and obtained an insight into his impressive style. In a coa.r.s.e cowl, and girt about with a leather thong, he fearlessly denounced the vices of the time. His sermons wrought such deep conviction that people scourged themselves, fell down before him on the ground, and confessed themselves in public. Usurers made rest.i.tution of their gains; engrossers and corndealers threw open their granaries; abandoned women forsook their haunts; the clergy separated from their concubines. A curse from his lips spread alarm like a thunderbolt. His hearers would fall down in convulsive fits, foaming at the mouth. The sick were brought to him to be healed by his touch. His garments were sometimes seized and torn into shreds, to be preserved as precious relics. He was so mobbed in the street that he had to swing his staff violently about to clear his way; and those wounded, so far from murmuring, kissed the blood that flowed from their wounds, as if they had been instantaneously healed.

His stirring example gave a great impetus to preachers, and students of theology were turned into itinerant missionaries. Afterwards Fulco stood forth as a preacher of the Crusades, and great sums of money were sent to him, which he divided among the Crusaders. It was noticed that, however impressive were his discourses when delivered by himself, those who redelivered the same after they had been taken down by shorthand writers and copied fell far short in their effect. It was also said that he impaired his influence by riding on horseback, shaving his hair, and indulging in dress and food. It was he who reproved Richard of England for cherishing his three daughters--pride, covetousness, and luxury; to which the King replied that he had bestowed his pride on the Templars, his greed on the Cistercians, and his luxury on the prelates.

ST. DOMINIC'S ZEAL IN PREACHING (A.D. 1221).

St. Dominic, who died 1221, said it is not by the display of power and pomp, by cavalcades of retainers, and richly houselled palfreys, or by gorgeous apparel that the heretics win proselytes; it is by zealous preaching, by apostolic humility, by austerity, by seeming, it is true, but yet seeming, holiness. Zeal must be met by zeal, humility by humility, false sanct.i.ty by real sanct.i.ty, preaching falsehood by preaching truth.

He noticed how eagerly the women, especially the n.o.ble ladies of Languedoc, listened to the heretical preachers; hence he first founded a convent of females, so as to dispose of the most impressible of that s.e.x.

St. Dominic's great maxim was--the man who governs his pa.s.sions is master of the world; we must command them or be enslaved by them.

ST. FRANCIS OF a.s.sISIUM (A.D. 1226).

St. Francis, who died in 1226, was born at a.s.sisium, a town situated on the brow of a hill called a.s.sisi, in Umbria, Italy. He was in youth abandoned to all sorts of amus.e.m.e.nts, but became serious by being made a prisoner and also by a long illness. One day, on riding out and seeing a beggar, he changed clothes with him, and then became conscious of the innate beauty of poverty and humility. He visited Rome to see the tombs of the Apostles. He gloried in tending the sick lepers and in all the hardships of poverty. He wandered over the Umbrian Mountains, praising G.o.d for all things--for the sun which shone above, for the day and for the night, for his mother the earth, and for his sister the moon, for the winds which blew in his face, for the pure precious water and for the jocund fire, for the flames under his feet and for the stars above his head, saluting and blessing all creatures, whether animate or inanimate, as his brethren and sisters in the Lord. He existed entirely on the alms begged from door to door. He espoused poverty. He was endowed with an extraordinary gift of tears; he wept continually for his own sins and those of others. He founded the order of Franciscans. He held his first chapter of the order when five thousand friars a.s.sembled in tents at the foot of the hill of a.s.sisi, called the Chapter of Mats, because mats were spread over their booths for shelter. He created an enthusiasm for austerities and mortifications. The body of St. Francis stands upright in a subterranean vault under the altar of the rich chapel of St. Francis at a.s.sisium. On his deathbed he particularly requested to be buried at the common place of execution among the bodies of malefactors. All the princes of Christendom sent offerings, and all the neighbouring towns sent their artists to decorate his church.

HOW FRANCIS OF a.s.sISI TENDED THE LEPERS.

In the Speculum Vitae this is related as to the attempts of the friars to help the lepers: "There was in a certain place a leper so impatient, froward, and impious that every one thought he was possessed by an evil spirit. He abused all that served him with terrible oaths and imprecations, often proceeding to blows. What was still more fearful, he uttered the direst blasphemy against Christ and His holy mother and the holy angels. The friars endured this ill-usage patiently, but they could not tolerate his blasphemies; they felt they ought not, and therefore they resolved to abandon the leper to his fate, having first taken counsel with St. Francis. Brother Francis visited the leper, and upon entering the room said to him in the usual salutation, 'The Lord give thee peace, brother.' 'What peace,' exclaimed the leper, 'can I have who am utterly diseased?' 'Pains that torment the body,' replied St. Francis, 'turn to the salvation of the soul, if they are borne patiently.' 'And how can I endure patiently,' rejoined the leper, 'since my pains are without intermission night and day? Besides, my sufferings are made worse by the vexation I endure from these friars you have appointed to wait upon me.

There is not one of them who serves me as he ought.' St. Francis perceived that the man was troubled by a malignant spirit, and went away and prayed to G.o.d for him. Then returning, he said, 'Since others do not satisfy you, let me try.' 'You may if you like; but what can you do more than the rest?' 'I am ready to do whatever you please,' replied St. Francis. 'Then wash me,' replied the leper, 'because I cannot endure myself; the stench of my wounds is intolerable.' Then St. Francis ordered water to be warmed with sweet herbs; and stripping the leper, began to wash him with his own hands, whilst a friar standing by poured water upon him."

ST. FRANCIS'S DEXTERITY.

After giving away all his property, St. Francis of a.s.sisi, who died 1226, set himself the task of repairing the church of St. Damian at a.s.sisi. And he had an ingenious mode of collecting funds. He said to the mob, "Whoever will give me one stone shall have one prayer; whoever gives me two shall have two prayers; and three stones three prayers." The mob laughed and jeered; but he carried the stones with his own hands, and gradually he acc.u.mulated materials enough. He was equally adroit with the Pope, Innocent III. One day his Holiness was walking on the terrace of the Lateran, when a mendicant of the meanest appearance presented himself, proposing to convert the world by poverty and humility. The haughty pontiff dismissed him with contempt. But on second thoughts he had a vision, and then saw that this was a very feasible way of meeting the heretics on their own ground. He sent for St. Francis, and on the whole approved of the new order.

THE STIGMATA OF ST. FRANCIS.

The remarkable characteristic of St. Francis was that his hands and feet had marks resembling those of Christ after the Crucifixion, called the stigmata of St. Francis. He had in the solitude of Monte Alverno been holding a solemn fast in honour of the archangel Michael. He had thrice opened the Scriptures, and thrice they opened on the Pa.s.sion of our Lord.

One morning, it is said, he was praying with great devotion, when he saw a vision, which, on approaching, was a seraph with six wings, and having the likeness of the crucified Saviour. This left on his mind an indescribable impression of delight and awe. Instantaneously there appeared on his hands and feet marks of the Crucifixion, like those he had seen in the vision.

Two black excrescences, like nails having heads and points, grew in these spots. There was also a wound on his side, which frequently flowed with blood and stained his garment. Francis, in his humility, sought to conceal this wondrous sight from his disciples, but fifty of them at one time had seen these marks. Afterwards Pope Alexander IV. also saw them, and publicly declared that they were there. Francis died two years afterwards, and then again the wondering disciples saw this sight on his body. These marks at once identified Francis with the Saviour, and this singularity became part of the creed of Christendom.

A CONTEMPORARY BIOGRAPHY OF ST. FRANCIS.

Thomas of Celano was a friend and biographer of St. Francis, and gives this portrait of the saint: "Oh, how beautiful, how splendid, how glorious, did he appear in the innocence of his life, in the simplicity of his words, in the purity of his heart, in his love of G.o.d, in brotherly charity, in fragrant obedience, in angelic aspect! Gentle in manners, placid in nature, affable in conversation, faithful in undertakings, of admirable foresight in counsel, able in business, gracious to all, serene in mind, gentle in temper, sober in spirit, steadfast in contemplation, persevering in grace, and in all things the same; swift to forgive, slow to anger, free in intellect, bright in memory, subtle in dissertation, circ.u.mspect in judgment, simple in all things. Rigid towards himself, pious towards others, discreet to everybody--a most eloquent man, of cheerful aspect and benevolent countenance, free from idleness, void of insolence. He was of the middle stature, rather inclined to shortness, his head was of the medium size and round, with an oblong and long face, a small smooth forehead, black and simple eyes, dark-brown hair and straight eyebrows; his nose was thin, well proportioned, and straight; his tongue was placable, though fiery and sharp; his voice was vehement, though sweet, clear, and sonorous; his teeth well set, his lips of moderate size, his beard black, his neck thin; small arms, thin hands, long fingers and nails; thin legs, small feet, a delicate skin, and very little flesh. He wore a rough vest, took very little sleep, and though he was most humble he showed every courtesy to all men, conforming himself to the manners of every one. As he was holy among the holy, so among sinners he was as one of them."

ST. ANTONY OF PADUA AS A STREET PREACHER (A.D. 1220).

St. Antony of Padua, who died in 1231, was in early life fired with zeal for martyrdom, and was anxious to enter the Franciscan convent at a.s.sisi; but there was no opportunity, and he entered a hermitage at Bologna. There he was made to serve in the kitchen, and his talents and learning were not suspected till one day, owing to there being no one ready to preach, the managers asked Antony to take the duty. Antony answered that his proper work was to wash up dishes and scrub the floors; but these objections being overruled, he entered the pulpit. From the first his manner and style attracted attention. He had a rich voice of great compa.s.s and flexibility; his action was graceful, his language was choice, and his face shone with the enthusiasm of a seraph. The great St. Francis soon heard of the success, and gave his blessing to the young recruit. With this encouragement, Antony preached in many leading cities, and attracted great crowds. The churches were found too small, and he stood in churchyards and market-places. Shops were shut when he was announced, and ladies rose early to secure places. Sometimes people remained all night in the church in order to be sure of a seat next day. Crowds pressed on him as he went to the place appointed, and begged to kiss his hand and touch his garment. He swayed the congregations as he pleased--sobs of the hardened sinners sometimes drowned all sounds; his clear, bell-like voice was heard in all the neighbouring streets, and the excitement of the population was intense. His memory was so good that he knew the Scriptures by heart. He once addressed a ferocious tyrant who used to shed innocent blood, calling on the sword of the Lord to smite him. The congregation was worked to the highest pitch of excitement, when the tyrant fell on his knees and promised amendment. Antony's exertions under this high pressure brought on paralysis, and he died at the age of thirty-six.

HOW THE ENGLISH FRIARS DISDAINED SHOES (A.D. 1224).

Thomas of Eccleston relates that the Franciscan friars, on coming to England in 1224, were full of zeal, and resolved to adhere to the strictest rules of the order. In one of their London stations, two weary and hungry strangers one night arrived, and the seniors had not a drop of beer to give them; but after much anxious consultation, they at last made up their minds to borrow a pot of beer, and when the pot was pa.s.sed to them, the brethren of the convent were only to pretend to take a sip. By this device they got through the entertainment. They resolutely made up their minds to go barefooted in spite of the cold and mud. At the Oxford station it is said that Friar Walter de Madeley, of happy memory, found two shoes, and when he went to matins put them on. He stood at matins accordingly, and felt considerable comfort. But afterwards, when he went to bed, and was resting, he dreamt that he had to go through a dangerous pa.s.s between Oxford and Gloucester--Boysalum--where there are usually robbers; and when he was going down into a deep valley, they ran up to him on each side of the way, shouting, "Kill him! kill him!" Overpowered with dread, he said he was a Friar Minor; but they said, "You lie, for you do not walk barefooted." He, believing himself to be as usual unshod, said, "Yes, I do walk barefooted"; and when he boldly put forth his foot to look at it, he found himself standing before them shod with those shoes. In his excessive confusion he immediately awoke from sleep, and pitched the shoes into the middle of the yard as an unclean thing.

HOW RAIMUND LULL WENT TO CONVERT THE SARACENS (A.D. 1236).

In 1236 Raimund Lull was born, and early developed a turn for verse, and wrote sprightly drinking songs; but at the age of thirty he suddenly felt a desire to convert the Saracens, as the Crusaders. .h.i.therto had made so little impression on them. Yet he did not know the language; hence he bought a Saracen, who taught him Arabic. His notion was to go and encounter the most learned Mohammedans, and refute all their arguments against Christianity face to face. He first went and urged the Pope to found colleges to educate missionaries in foreign languages, saying that missions would keep them better employed than they used to be in their idle haunts. But he made no impression, and felt bound to go out singlehanded and encounter all the dangers of the enterprise he advocated.

He arrived at Tunis, and a.s.sembled the Mohammedan doctors and disputed with them. One of them, however, soon complained that he was seditious, and proposed that Raimund should be put to death; but another of the natives interceded and saved him, on condition of his quitting the country. He then composed a learned work, in which he refuted all the arguments usually brought against Christians, urging again and again the necessity of schools and colleges to train the missionary mind. He also tried his skill at argument on all the Jews and Saracens within his reach at Majorca and Cyprus. He soon again became restless, and sailed to Africa and attacked the Mohammedan religion, and again he narrowly escaped death and was banished. He next wrote a treatise, setting forth his plan for establishing colleges for missionaries, and also for uniting the various orders of knighthood, to recover the countries taken from the Christians by unbelievers. He thought that unbelievers ought never to be fought with the sword, but only by the force of truth, and that martyrdom in such a cause was the greatest of honours. He could not repress his desire to act on this view, and again he sailed to Africa and attacked the leading men with fiery zeal. They at last stoned him to death, and his body was afterwards brought and buried in his native island, Majorca.