The Lives of the Fathers, Martyrs, and Principal Saints Part 26

St. Chrysostom extols the courage and zeal of St. Babylas, in shutting the church-doors against an emperor and a barbarous tyrant, then at the head of a victorious army. We find Philip styled conqueror of the Parthians, in an inscription in Gruter,[2] by which he seems to have returned triumphant, though Zonoras pretends he had bought a peace.

Eusebius mentions it as a report, that the emperor received the bishop's rebuke with meekness, and submitted to public penance: but St.

Chrysostom insinuates, that the same tyrant, in a rage for being refused admittance, threw St. Babylas into a dungeon, where he soon died. St.

Jerom says that Decius imprisoned him, which seems the true account. F.

Stilting thinks that Decius, after being proclaimed emperor in Pannonia, marched first against Philip, and when he was slain, led his army into Syria, where Priscus, Philip's brother, commanded the troops of those parts, and Jotapian about that time a.s.sumed the purple, but was soon crushed. At this time he doubts not but Decius was forbid by St. Babylas to enter the church, because he was an idolater, and had perfidiously murdered a prince who was the son of some king of a nation of barbarians, who had sent him as a hostage to that tyrant. For many transactions of that time are not recorded by the Roman historians. At least it seems to have been under Decius that St. Babylas consummated his martyrdom by the hardships of his prison: and when dying, ordered his chains to be buried with him, as the happy instruments and marks of his triumph. The Christians built a church over his tomb. His body rested here about one hundred years, till 351, when Gallus Caesar translated it to Daphne, five miles from Antioch, to oppose the worship of a famous idol of Apollo, which gave oracles in that place. Gallus erected a church, sacred to the name of St. Babylas, near the profane temple, and placed in it his venerable ashes in a shrine above ground.

The neighborhood of the martyr's relics struck the devil dumb, as is averred by St. Chrysostom. Theodoret,[3] Sozomen, and others, who triumph over the pagans on this account.[4] Eleven years after, Julian the Apostate came to Antioch, in the year 362, and by a mult.i.tude of sacrifices endeavored to learn of the idol the cause of his silence. At length the fiend gave him to understand, that the neighborhood was full of dead bones, which must be removed before he could be at rest and disposed to give answers. Julian understood this of the body of St.

Babylas, and commanded that the Christians should immediately remove his shrine to some distant place; but not touch the other dead bodies. Thus do the fathers and Christian historians of that age relate this miracle.[5] The Christians obeyed the order, and with great solemnity carried back in procession the sacred relics to Antioch, singing on this occasion the psalms which ridicule the vanity and feebleness of idols, repeating after every verse: "May they who adore idols and glory in false G.o.ds, blush with shame and be covered with confusion." The following evening, lightning fell on the temple of Apollo, and reduced to ashes all the rich and magnificent ornaments with which it was embellished, and the idol itself, leaving only the walls standing.

Julian, the emperor's uncle, {213} and governor of the East, upon this news hastened to Daphne, and endeavored by tortures to compel the priests to confess if the accident had happened by any negligence, or by the interposition of the Christians: but it was clearly proved by the testimony of these very priests, and also by that of several peasants who saw the fire fall from heaven, that lightning was the cause. The Apostate durst not restore the idol lest the like thunder should fall on his own head: but he breathed nothing but fury against the Christians in general, more especially against those of Antioch, the fatal effects of which he intended they should feel at his return from the Persian war.

Vain projects against G.o.d, who defeated them by his unhappy death in that expedition! The ruins of this temple remained in the same condition above twenty years after. The Roman Martyrology, with that of St. Jerom and others of the West, celebrate the memory of St. Babylas on the 24th of January, but the Greeks on the 4th of September, together with three children martyred with him, as St. Chrysostom and others mention. His body is said to be now at Cremona, brought from the East in the crusades. St. Babylas is the t.i.tular saint of many churches in Italy, France, and Spain.

Footnotes: 1. [Greek: Touton katexei xristianon honta] Eus. l. 6, c. 3.

2. P. 273.

3. Theodoret l. 3. Hist. c. 6, and de Graecor. Affect. l. 10. Rufin.

Chrys.

4. St. Chrysostom has given us the lamentation of Libanius, the celebrated heathen sophist, bewailing the silence of Apollo at Daphne; adding that Julian had delivered him from the neighborhood of a dead man, which was troublesome to him.

5. Ammia.n.u.s Marcellinus, a heathen, and Julian's own historian, says b.

2, p. 225, that he caused all the bones of dead men to be taken away to purify the place.

ST. SURa.n.u.s, ABBOT IN UMBRIA,

WHO gave all things, even the herbs out of his garden, to the poor. He was martyred by the Lombards in the seventh century, and his relics were famed for miracles.[1]

Footnotes: 1. St. Greg. Dial. l. 4, c. 22.

ST. MACEDONIUS, ANCh.o.r.eT IN SYRIA.

HE lived forty years on barley moistened in water, till finding his health impaired, he ate bread, reflecting that it was not lawful for him to shorten his life to shun labors and conflicts, as he told the mother of Theodoret; persuading her, when in a bad state of health, to use a proper food, which he said was physic to her. Theodoret relates many miraculous cures of sick persons, and of his own mother among them, by water on which he had made the sign of the cross, and that his own birth was the effect of his prayers, after his mother had lived childless in marriage thirteen years.[1] {214} The saint died, ninety years old, and is named in the Greek menologies. See Theodoret, Hist. Eccles. l. 5, c.

19, and Philotheae, c. 13. St. Chrysost. hom. 17, ad Pop. Antioch.

Footnotes: 1. The great Theodoret was dedicated to G.o.d by his parents before he was born, and was educated in the study of every true branch of Syriac, Greek, and Hebrew learning. He gave a large estate to the poor, and entered a monastery near Apamea, but was taken out of it against his will, and consecrated bishop of Cyrus in 423, being very young. He converted all the Marcionites, Arians, and other heretics in his diocese, in which he reckons eight hundred churches, or parishes. (Ep. 113, p. 987.) Cyrus was a very small poor town in a desert country, eighty miles from Antioch, one hundred and twenty from Apamea, and one hundred and seventeen from Samosata. Though Theodoret lived in great poverty, he enriched the poor and the churches, and built for his city an aqueduct, two large bridges, porticoes, and baths. In 430 pope Celestin and St. Cyril of Alexandria wrote to John, patriarch of Antioch, against Nestorius, who on his side sent an orthodox letter to the same prelate: soon after St. Cyril wrote his third letter to Nestorius, to which he subjoined twelve anathematisms against the errors of Nestorius. In this writing certain obscure phrases occur, which John of Antioch thought favorable to the heresy of Apollinaris: whereupon he engaged Theodoret to undertake a confutation of them. Theodoret carried on this contest with great warmth in several writings, and when the ec.u.menical council of Ephesus was a.s.sembled in 431, refused, with John of Antioch, and the rest of the forty Oriental bishops, to enter it, because Nestorius had been condemned in it on the 21st of June, before they arrived at Ephesus on the 27th. They even went so far as to pretend to excommunicate St. Cyril, and form a schism in the church. F. Garnier, the most declared enemy to Theodoret among the moderns, lays to his charge several things, of which Tillemont and others clear him. It is certain that he wrote with great bitterness against St. Cyril, and his anathematisms, as appears from the works which he wrote upon that occasion, especially certain letters and fragments of his Pentalogus, (or work in five books, against St. Cyril,) still extant. But St. Cyril having made a clear confession of his faith in a letter to Acacius of Ber[oe]a, Theodoret loudly declared him orthodox, and this he proved even in letters which he wrote to Nestorius himself, and to Alexander of Hierapolis, his own metropolitan, the warmest of all St. Cyril's enemies. John of Antioch and many others made their peace with St. Cyril, about the month of April. In 433, Theodoret stood out some time longer, by refusing to condemn the person of Nestorius. St. Cyril and John of Antioch afterwards admitted him to their communion without requiring that condition, and Theodoret labored to gain over Alexander of Hierapolis; but in vain, so that this prelate was banished by the emperor; Theodoret himself, though he enjoyed the communion of St.

Cyril, and of John of Antioch, was often accused, because he persisted to defend the person of Nestorius. The persecution was often renewed against Theodoret, so long as he adhered to Nestorius, especially after St. Cyril, St. Proclus, and all the western prelates condemned the writings of Theodorus of Mopsuestia, as the master of the heresiarch Nestorius in his capital error. The Orientals defended Theodorus, and Theodoret endeavored to justify him by several writings against St. Cyril, of which only fragments quoted in the fifth council are extant. St. Cyril, by his silence and moderation, calmed this dispute, and always maintained peace with the Orientals from the time it was settled between them. His death happened in June, 444, and Dioscorus, the impious Eutychian, was his successor. Theodorus, bishop of Mopsuestia, in Cilicia, who died in 428, in his erroneous writings laid the foundation both of the Pelagian and Nestorian heresies. Theodoret, in his writings against St. Cyril, adopts certain expressions which favored Nestorianism, and were condemned in the fifth general council; nevertheless, his sentiments were always orthodox, as is proved by Tillemont, (Art. 20, t. 15, p. 253,) Natalis Alexander, Graveson, &c. By exerting his zeal against Eutyches and Dioscorus, he incurred the indignation of their sect, and the false council of Ephesus p.r.o.nounced a pretended sentence of deposition against him.

Theodosius the younger first forbade him to stir out of his diocese, and when he desired to go to Rome to justify himself, in 450, banished him to his monastery near Apamea. The emperor Marcian put an end to the persecution raised by the Eutychians under his predecessor; yet Theodoret chose to continue in his monastery till he was called by pope Leo to a.s.sist at the council of Chalcedon. He had received, with great applause, the excellent letter of that pope to Flavian, and St. Leo declared null all the proceedings of Dioscorus against him at Ephesus, and restored him to his see, (Conc. t. 4, p. 622.) The council of Chalcedon met in 451, and in the seventh session, held on the 26th of October, Theodoret presented his request that his writings and faith might be examined.

Those who were prepossessed against him would not allow any such examination, but required that he should anathematize Nestorius, which he at length did; and the council, with high commendations, declared him orthodox, and worthy of his see. Marcian, by a law published the following year, annulled the edict of Theodosius against him and Flavian. He died at Cyrus, about the year 458. The heresy of Nestorius he had clearly condemned from the beginning, with John of Antioch, in their exhortatory letter to Nestorius, (Conc. t. 3, p. 394). What mistakes and faults he fell into he cancelled by his edifying repentance; and the great virtues which he practised even under his disgrace, the extent of his learning, and the sublimity and acuteness of his genius, have established his reputation in all succeeding ages, and he is deservedly ranked among the must ill.u.s.trious fathers of the church. His excellent writings are the most authentic monuments of his extraordinary learning and piety. He modestly compares himself (Proleg. in Osee. t. 2, p. 700) to the Jewish poor women, who in the building of the tabernacle, having neither gold nor silver to give to G.o.d towards this work, picked and gathered together the hair, thread, or cloths, contributed by others, or spun, or sewed something, not to be found quite empty-handed. St. Chrysostom was taken away from Antioch in 397, and Theodoret was only born about the year 393: but though he had not the happiness of hearing his divine discourses, he took him for his princ.i.p.al model, and especially in his comments on the scriptures usually adhered to those of that incomparable doctor. His works were printed at Paris, in 1642, in four volumes in folio, to which F. Garnier, a learned Jesuit, in 1684, added a fifth under the t.i.tle of an Auctarium, containing certain letters and discourses of this father, with several prolix historical dissertations on the Nestorian heresy. The judicious F. Sirmond, far more equitable than F. Garnier. admires Theodoret's brevity, joined with great perspicuity, especially in his commentaries, and commends the pleasing beauty and attic elegance of his style. Photius praises his fruitfulness of invention, the purity of his language, the choice of his words, and the smoothness and neatness of his style, in which he finds everywhere a decent and n.o.ble elevation, though he thinks his metaphors sometimes too bold. This great critic calls his method of short notes the most accomplished model for interpreting the holy scriptures, and mentions, as an instance of his sincere humility, that he never employs a single word, or produces a quotation for ostentation, never falling into digressions foreign to his purpose; we may almost say, that a superfluous word scarce ever escapes him.

(Phot. Cod. 203, p. 526. Cod. 31, 46, 56.)

His comments on St. Paul, and on most of the books of the old Testament, are concise literal, and solid, but contain not that inexhausted and excellent treasure of morality which we find in St.

Chrysostom, whose commentaries Theodoret had always before him: this latter excels chiefly on the prophets. His church history, in five books, from the close of that of Eusebius in 324 to 429, is a valuable compilation. Photius justly prefers his style to that of Eusebius, Evagrius, Socrates, and Sozomen, as more historical, clear, and lofty, without any redundancy. (Cod. 31) His religious history, or Philothea, (_i.e._ History of the Friends of G.o.d,) contains the lives of thirty monks and anch.o.r.ets of his time. He was himself an eye-witness to several of the miracles which he relates to have been wrought by the sign of the cross, holy water, and blessed oil. Of some other miracles which he mentions, he tells us that they were so authentic and notorious that no one who believes those of Moses, Elias, and the Apostles, could deny them. The five books, Of Heretical Fables, are a history of ancient heresies which he wrote at the request of Sporacius, one of the imperial commissaries at the council of Chalcedon, who was consul in 452. In the fourth book, he inveighs most bitterly against Nestorius, whom he had for some time unwarily favored. The letters of Theodoret which are extant, amount to the number of 146. His book Against the twelve Anthematisms of St. Cyril, he tacitly recalled by his condemnation of Nestorius; also his Pentalogus on the same subject, which is now lost, except some fragments preserved by Marius Mercator. His three dialogues against the Eutychians, he ent.i.tled Polymorphus, (_i.e._ of many shapes,) and Eranistes, that is, the Beggar, because the Eutychian error was gathered from the various heresies of Marcian, Valentin, Arius, and Apollinaris. The first dialogue he calls the Unchangeable, because in it he shows that the divine Word suffered no change by becoming man. The second is ent.i.tled The Inconfused, from the subject, which is to prove that in Christ, after the Incarnation, the divine and human nature remain really distinct. The third is called, The Impa.s.sible, because in it the author demonstrates that the divinity neither did nor could suffer; the same is the purport of his Demonstration by syllogisms.

The dialogues were written about the year 447; for the author clearly confutes Eutyches, though he never names him; and it appears that St. Cyril was then dead, the author reckoning him in the end among the Catholic doctors, who had formerly flourished in the church, and among the stars which had enlightened the world. (Dial.

2. p. 86, and 111.)

Theodoret's ten sermons On Providence, is a work never yet paralleled by any other writer, ancient or modern, on that sublime subject; whether we consider the matter and the choice of thoughts, or the author's sincere piety, or his extensive knowledge, and the depth of his philosophical inquiries, or the strength and solidity of his reasoning, or the n.o.ble sublimity of the expression, and the elegance and perspicuity of the diction. It was the love of G.o.d which engaged him to undertake, in this task, the defence of the cause of our best Father and supreme Lord, as he modestly a.s.sures us, (p. 320,) and this motive animated him with fresh life and uncommon vigor in exerting and displaying the strength and beauty of his genius on so great a subject.

His twelve discourses On healing the Prejudices of the Greeks, are an excellent apology for our faith against the pagans; a performance which falls little short of the former. In it we meet with many curious anecdotes relating to the heathenish theology of the ancients, and the impiety and vices with which their philosophers disgraced their profession. In the eighth of these discourses, which is ent.i.tled, On the Martyrs, he clearly demonstrates that the veneration which Christians pay to the saints in heaven, is entirely different from the worship which the heathens give to their false G.o.ds, and elegantly explains (pp. 591, 660, 606) in what manner the souls of the martyrs now in heaven, with the choirs of angels, are our protectors and mediators with G.o.d, the physicians of our bodies, and savers of our souls: the portions of their divided relics are the guard and protection of our cities, which through their intercession with G.o.d obtain divine gifts: Christians give their names to their children to put these under their patronage: it was a custom to hang up before their shrines, gold or silver images of eyes, feet, or hands, as tokens or memorials of health, or other benefits received by their means: they keep their festivals, as those of Peter, Paul, Thomas, Sergius, Marcellus, Leontius, Panteleemon, Antoninus, Mauritius, and others, in prayer, divine canticles, and holy sermons. The same he testifies in his other works. Almost every life of holy monks which he wrote, he closes by imploring their intercession, and mentions that as far as Rome, handicraftsman hang up in their shops the picture of St. Simeon Stylites, hoping by their devotion to share in the protection of his prayers. (Philoth. c. 26, p. 862.) We learn from, him, that Christians were always accustomed to make the sign of the cross on the cup before they drank. (Hist. Eccl. l. 3, c. 13.) He often extols the virtues of that holy sign, honored, as he says, by all Christians, whether Greeks, Romans, or Barbarians, (Serm. 6, de Prov. p. 580, t. 4,) and he relates, (Hist. Eccl. l. 3. c. 1,) that Julian the Apostate, by making it in a fright, drove away the devils which one of his enchanters was invoking. His book in praise of virginity, to which he refers us, (on 1 Cor. vii. 33.) is lost; also the book in which he confuted both Eutyches and Nestorius, which is mentioned by Gennadius (c. 89) and Marcellinus. (ad an. 466.) His book Against the Jews, and several others, have not reached us.

Among those which are extant his Octateuch, (or comments on the five books of Moses, and those of Joshua, Judges, and Ruth,) to which he added comments on the books of Kings and Paralipomenon, much commended by Photius, seems to be the last work which he wrote. See Tillem. t. 15. Ceillier.

{215}

ST. CADOCUS, OR CADOC, ABBOT IN WALES.

CADOC was son to Gundleus, a prince of South Wales, by his wife Gladusa, daughter of Braghan, whose name wax given to the province now called Brecknockshire. His parents were not less enn.o.bled by their virtues than by their blood, and his father, who some years before his death renouncing the world, led an eremitical life near a country church which he had built, was honored in Wales among the saints. Cadoc, who was his eldest son, succeeded in the government, but not long after followed his father's example; and embracing a religious life, put himself under the direction of St. Tathai, an Irish monk, who had opened a famous school at Gwen{t}, the ancient Venta Silurum of the Romans, afterwards a bishop's see, now in ruins in Monmouthshire. Our saint made such progress both in learning and virtue, that when he returned into Glamorganshire, his own country, he spread on every side the rays of his wisdom and sanct.i.ty. Here, three miles from Cowbridge, he built a church and a monastery, which was called Llan-carvan, or the Church of Stags, and sometimes Nancarvan, that is, the Vale of Stags. The school which he established in this place became most ill.u.s.trious, and fruitful in great and holy men. By our saint's persuasion St. Iltut renounced the court and the world, and learned at Llan-carvan that science which he preferred to all worldly treasures. He afterwards founded the great monastery of Llan-Iltut. These two monasteries and that of St. Docuinus, all situated in the diocese of Landaff, were very famous for many ages, and were often governed by abbots of great eminence. St. Gildas, after his return from Ireland, entered the monastery of St. Cadoc, where he taught for one year, and copied a book of the gospels, which was long preserved with great care in the church of St. Cadoc, and highly reverenced by the Welsh, who used it in their most solemn oaths and covenants. After spending there one year, St. Gildas and St. Cadoc left Llan-carvan, being desirous to live in closer retirement. They hid themselves first in the islands of Ronech and Echni. An ancient life of St. Cadoc tells us, that he died at Benevenna, which is the {216} Roman name of a place now called Wedon, in Northamptonshire. Some moderns take it for Benevento, in Italy, where they suppose him to have died.

Chatelain imagines this St. Cadoc to be the same who is honored at Rennes, under the name of Cadoc, or Caduad, and from whom a small island on the coast of Vennes is called Enes-Caduad. St. Cadoc flourished in the beginning of the sixth century, and was succeeded in the abbacy of Llan-carvan, by Ellenius, "an excellent disciple of an excellent master," says Leland. See the Acts of St. Cadoc, in Capgrave; Usher's Antiquities, c. 13, p. 252. Chatelain's Notes on the. Martyr. p. 399.

JANUARY XXV.

THE CONVERSION OF ST. PAUL.

See Tillemont, t. 1, p. 192.

THIS great apostle was a Jew, of the tribe of Benjamin. At his circ.u.mcision, on the eighth day after his birth, he received the name of Saul. His father was by sect a Pharisee, and a denizen of Tarsus, the capital of Cilicia: which city had shown a particular regard for the cause of the Caesars; on which account Ca.s.sius deprived it of its privileges and lands; but Augustus, when conqueror, made it ample amends by honoring it with many new privileges, and with the freedom of Rome, as we read in the two Dions and Appian. Hence St. Paul, being born at Tarsus, was by privilege a Roman citizen, to which quality a great distinction and several exemptions were granted by the laws of the empire.[1] His parents sent him young to Jerusalem, where he was educated and instructed in the strictest observance of the law of Moses, by Gamaliel,[2] a learned and n.o.ble Jew, and probably a member of the Sanhedrim; and was a most scrupulous observer of it in every point. He appeals even to his enemies to bear evidence how conformable to it his life had been in every respect.[3] He embraced the sect of the Pharisees, which was of all others the most severe, though by its pride the most opposite to the humility of the gospel.[4] It was a rule among the Jews that all their children were to learn some trade with their studies, were it but to avoid idleness, and to exercise the body, as well as the mind, in something serious.[5] It is therefore probable that Saul learned in his youth the trade which he exercised even after his apostleship, of making tents.[6]

Saul, surpa.s.sing all his equals in zeal for the Jewish law and their traditions, which he thought the cause of G.o.d, became thereby a, blasphemer, a persecutor, and the most outrageous enemy of Christ.[7] He was one of those who combined to murder St. Stephen, and by keeping the garments of all who stoned that holy martyr, he is said by St. Austin to have stoned him by the hands of all the rest;[8] to whose prayers for his enemies he ascribes {217} the conversion of St. Paul:[9] "If Stephen," said he, "had not prayed, the church would never have had St.

Paul."

After the martyrdom of the holy deacon, the priests and magistrates of the Jews raised a violent persecution against the church at Jerusalem, in which Saul signalized himself above others. By virtue of the power he had received from the high priest, he dragged the Christians out of their houses, loaded them with chains, and thrust them into prison.[10]

He procured them to be scourged in the synagogues, and endeavored by torments to compel them to blaspheme the name of Christ. And as our Saviour had always been represented by the leading men of the Jews as an enemy to their law, it was no wonder that this rigorous Pharisee fully persuaded himself that _he ought to do many things contrary to the name of Jesus of Nazareth_.[11] By the violences he committed, his name became everywhere a terror to the faithful. The persecutors not only raged against their persons, but also seized their estates and what they possessed in common,[12] and left them in such extreme necessity, that the remotest churches afterwards thought it inc.u.mbent on them to join in charitable contributions to their relief. All this could not satisfy the fury of Saul; he breathed nothing but threats and the slaughter of the other disciples.[13] Wherefore, in the fury of his zeal, he applied to the high priest and Sanhedrim for a commission to take up all Jews at Damascus who confessed Jesus Christ, and bring them bound to Jerusalem, that they might serve as public examples for the terror of others. But G.o.d was pleased to show forth in him his patience and mercy; and, moved by the prayers of St. Stephen and his other persecuted servants, for their enemies, changed him, in the very heat of his fury, into a vessel of election, and made him a greater man in his church by the grace of the apostleship, than St. Stephen had ever been, and a more ill.u.s.trious instrument of his glory. He was almost at the end of his journey to Damascus, when about noon, he and his company were on a sudden surrounded by a great light from heaven, brighter than the sun.[14] They all saw the light, and being struck with amazement, fell to the ground.

Then Saul heard a voice, which to him was articulate and distinct; but not understood, though heard by the rest:[15] _Saul, Saul, why dost thou persecute me?_ Christ said not: Why dost thou persecute my disciples?

but me: for it is he, their head, who is chiefly persecuted in his servants. Saul answered: _Who art thou, Lord?_ Christ said: _Jesus of Nazareth, whom thou persecutest. It is hard for thee to kick against the goad:_ "to contend with one so much mightier than thyself. By persecuting my church you make it flourish, and only p.r.i.c.k and hurt yourself." This mild expostulation of our Redeemer, accompanied with a powerful interior grace, strongly affecting his soul, cured his pride, a.s.suaged his rage, and wrought at once a total change in him. Wherefore, trembling and astonished, he cried out: _Lord, what wilt thou have me to do?_ What to repair the past? What to promote your glory? I make a joyful oblation of myself to execute your will in every thing, and to suffer for your sake afflictions, disgraces, persecutions, torments, and every sort of death. The true convert expressed this, not in a bare form of words, nor with faint languid desires, nor with any exception lurking in the secret recesses of his heart; but with an entire sacrifice of himself, and an heroic victory over the world with its frowns and charms, over the devils with their snares and threats, and over himself and all inclinations of self-love; devoting himself totally to G.o.d. A {218} perfect model of a true conversion, the greatest work of almighty grace! Christ ordered him to arise and proceed on his journey to the city, where he should be informed of what he expected from him. Christ would not instruct him immediately by himself, but, St. Austin observes,[16] sent him to the ministry[17] which he had established in the church, to be directed in the way of salvation by those whom he had appointed for that purpose. He would not finish the conversion and instruction of this great apostle, whom he was pleased to call in so wonderful a manner, but by remitting him to the guidance of his ministers; showing us thereby that his holy providence has so ordered it, that all who desire to serve him, should seek his will by listening to those whom he has commanded us to hear, and whom he has sent in his own name and appointed to be our guides. So perfectly would he abolish in his servants all self-confidence and presumption, the source of error and illusion. The convert, rising from the ground, found that, though his eyes were open, he saw nothing. Providence sent this corporal blindness to be an emblem of the spiritual blindness in which he had lived, and to signify to him that he was henceforward to die to the world, and learn to apply his mind totally to the contemplation of heavenly things. He was led by the hand into Damascus, whither Christ seemed to conduct him in triumph. He was lodged in the house of a Jew named Judas, where he remained three days blind, and without eating or drinking. He doubtless spent his time in great bitterness of soul, not yet knowing what G.o.d required of him. With what anguish he bewailed his past blindness and false zeal against the church, we may conjecture both from his taking no nourishment during those three days, and from the manner in which he ever after remembered and spoke of his having been a blasphemer and a persecutor. Though the entire reformation of his heart was not gradual, as in ordinary conversions, but miraculous in the order of grace, and perfect in a moment; yet a time of probation and a severe interior trial (for such we cannot doubt but he went through on this occasion) was necessary to crucify the old man and all other earthly sentiments in his heart, and to prepare it to receive the extraordinary graces which G.o.d designed him. There was a Christian of distinction in Damascus, much respected by the Jews for his irreproachable life and great virtue; his name was Ananias. Christ appeared to this holy disciple; and commanded him to go to Saul, who was then in the house of Judas at prayer: Ananias trembled at the name of Saul, being no stranger to the mischief he had done in Jerusalem, or to the errand on which he was set out to Damascus. But our Redeemer overruled his fears, and charged him a second time to go to him, saying: _Go, for he is a vessel of election to carry my name before Gentiles and kings, and the children of Israel: and I will show him how much he has to suffer for my name_.

For tribulation is the test and portion of all the true servants of Christ. Saul in the mean time saw in a vision a man entering, and laying his hands upon him, to restore his sight. Ananias, obeying the divine order, arose, went to Saul, and laying his hands upon him, said: _Brother Saul, the Lord Jesus who appeared to thee on thy journey, hath sent me that thou mayest receive thy sight, and be filled with the Holy Ghost._ Immediately something like scales fell from his eyes, and he recovered his eyesight. Ananias added: _The G.o.d of our fathers hath chosen thee that thou shouldst know his will and see the just one, and shouldst hear the voice from his mouth: and thou shalt be his witness unto all men to publish what thou hast seen and heard. Arise, therefore, be baptized and washed from thy sins, invoking the name of the Lord._ Saul then arose, was baptized,{219} and took some refreshment. He stayed some few days with the disciples at Damascus, and began immediately to preach in the synagogues, that Jesus was the Son of G.o.d, to the great astonishment of all that heard him, who said: _Is not this he who persecuted at Jerusalem those who invoked the name of Jesus, and who is come hither to carry them away prisoners?_ Thus a blasphemer and a persecutor was made an apostle, and chosen to be one of the princ.i.p.al instruments of G.o.d in the conversion of the world.

St. Paul never recalled to mind this his wonderful conversion, without raptures of grat.i.tude and praise to the divine mercy. The church, in thanksgiving to G.o.d for such a miracle of his grace, from which it has derived such great blessings, and to commemorate so miraculous an instance of his almighty power, and to propose to penitents a perfect model of a true conversion, has inst.i.tuted this festival, which we find mentioned in several calendars and missals of the eighth and ninth centuries, and which pope Innocent III. commanded to be observed with great solemnity. It was for some time kept a holy day of obligation in most churches in the West; and we read it mentioned as such in England in the council of Oxford in 1222, in the reign of king Henry III.[18]

Footnotes: 1. Acts, xxi. 29, xxii. 3.

2. Ibid. xxii. 3.

3. Ibid. xxvi. 4.

4. Ibid. xxvi. 5.

5. Rabbi Juda says, "That a parent, who neglects his duty, is as criminal as if he taught his son to steal." See Grotius and Sanctius on Acts xviii. 3.

6. These tents were for the use of soldiers and mariners, and were made of skins sewn together. {} think that his business was that of making tapestry and hangings for theatres.

7. Gal. i. 14.

8. Serm. 301.

9. Ibid. l. 16, c. 4. Acts, vi.

10. Acts, viii. 3, xxii. 4, xxvi. 10.

11. Acts, xxvi. 9.

12. Heb. x. 32.

13. Acts, x. 1.

14. Acts, ix. xiii. xxvi.

15. So the Greek word [Greek: akoein] is often used in scripture, as in J{} xiv. 2. And thus the text is very reconcilable with Acts. xxii.

9.

16. Qu. Evang. l. 2, c. 40, et praef. 1, de doctr. Christ. p. 32.

17. St. Austin doubts not but Ananias was a bishop, or at least a priest. The Greeks give him a place in their calendar on the 1st of October, and style him bishop of Damascus and martyr.

18. Conc. Labbe, t. xi. p. 274.

SS. JUVENTINUS AND MAXIMINUS, MARTYRS.

From the elegant panegyric of St. Chrysostom, t. 2, p. 578, ed. Montf., and from Theodoret, Hist. l. 3, c. 11.

A.D. 363.