Chapter XIII: Part 13

In the like dispositions does our penitent raise her heart to God. She hearkens not to the suggestions of worldly prudence which might seem to require some time for deliberation, for settling her concerns, or for taking proper measures about her conversion itself; the least delay appears to her a new crime, a fresh aggravation of her misfortune. She was informed that our Divine Redeemer was at table in the house of the Pharisee. She did not so much as think of the disgrace to which she exposed herself by appearing before a numerous and honorable assembly, of the reproaches and disdain she was to expect from the Pharisee, or the fear of moving Christ himself to indignation by an unseasonable importunate address. One moment’s delay in seeking her physician seemed too much, because her heart was now wounded with divine love. Sinners who, in returning to God, think too nicely that they have temporal interests to provide for, friends to please, and opportunities to wait for, are far from the dispositions of this happy penitent. She found mercy because she sought it before all things. Had she dallied with grace, it would have been justly withdrawn; had she been for compounding with her passions, they would have again enslaved her more strongly than ever. She found all difficulties vanish in a moment, because her conversion was sincere and perfect; by one steady resolution the work is done. What further deliberation can one that has sinned require than that the gate of mercy is yet open to him? Let him at all rates make haste to find it, though for this he should sacrifice every thing else. So insupportable to this holy penitent was the stench of her own filth, and the load of her guilt, that she could not defer the remedy an hour longer to wait for a better opportunity, or to inquire if our Lord was at leisure to hear her; and a firm confidence in his boundless mercy was her encouragement, and her strong assurance that he would not reject her tears.

When the prodigal son said to himself, _I will arise, and will go to my Father_, we might have asked him, says St. Peter Chrysologus, what he trusted to for his pardon? upon what he grounded his confidence? upon what hope or assurance he presumed to appear in the presence of him whom he had so heinously offended? His answer would have been, “This is the assured ground of my confidence, that he is my Father. I have forfeited all title to the name or rank of his son; but he hath not lost the quality or affection of a parent. I want no stranger to intercede with a father. The tender affection of his own breast pleads powerfully within him, and is sure to incline him in my favor. His paternal bowels are moved, and yearn to restore to a son by pardon that life which he formerly gave him by birth.”[247] In like sentiments this penitent woman seeks her Almighty Physician, professing herself altogether undeserving and unworthy of mercy, and therefore alleges nothing on her side to recommend her to his compassion, except only that she was the work of his hands, though an unnatural and rebellious child, in whom that title was only a grievous exaggeration of her guilt; but she confidently appeals to his infinite goodness and mercy, and begs that for his own sake he will save her, in whom he still discovers, though frightfully disfigured, the traces of his divine image which his own omnipotent hand had formed, and which it is in his power easily to repair and perfect.

In these dispositions she bolted into the chamber where Jesus was at dinner with the Pharisee, and, regardless of what others thought or said of her past life or of her present boldness,[248] she made up to her Redeemer and Physician. She durst not appear before his face, and therefore went behind him; and the nearer she approached his sacred person streams gushed more abundantly from her eyes. She reflected how basely she had defiled and sought to destroy her own soul, and how impiously she had robbed Christ of many other souls whilst he was come from heaven, and was ready to sacrifice himself on the cross for her and them; and at this and other like considerations she was not able to moderate her grief. The inward confusion she felt at the sight of her sins and baseness made her despise all the confusion which she could receive before men, or rather rejoice in it to meet that contempt which she acknowledged herself most justly to deserve from all creatures. Attentive only on Christ, from whom she sought her health and salvation, standing at his feet, she watered them with her tears, wiped them with her hair, most respectfully kissed them, and anointed them with rich perfumes and sweet-scented essences which she had brought in an alabaster box. She now defaces or consecrates to penance whatever had formerly been an instrument of sin; her eyes, which had been full of dangerous charms, are now converted into fountains of tears to cleanse the stains of her soul; and her hair, once dressed in tresses and curls to ensnare souls, now hangs loose and dishevelled, and serves for a towel to wipe our Lord’s feet, which she kisses with her lips, and scents with her perfumes, formerly the incentives of vice. The penitent must consecrate his riches to Christ in the poor which are his feet; must employ his eyes in tears, and his lips in supplications for mercy, and must make all that serve to charity and mortification which before served self-love. These exterior offerings must be accompanied with the interior sacrifice of the heart, by humble confidence in the divine mercy, by lively faith and ardent love, with which the soul of a sinner approaches to Jesus, and is reconciled to him. Our holy penitent prepared as it were an altar at the feet of our Lord, on which she offered to him the true sacrifice of a contrite and humble heart. There losing the use of her speech whilst grief intercepted her words, she spoke only by her tears; but before Him to whom the secrets of her heart were open, these sighs, and this silence itself, was a louder cry than that of any words could have been. Thus she earnestly begged of God’s pure mercy, that pardon which she confessed herself most unworthy to obtain.

Jesus, who had himself inspired her with these dispositions, cast on her a favorable eye of mercy. He was come to the Pharisee’s banquet exulting with holy joy, which sprung from his foreknowledge of the conversion of this soul; the mainspring of all he did and suffered on earth being that insatiable thirst for the salvation of sinners which brought him from heaven, and which was not to be satisfied but by his sufferings on the cross, and by the last drop of his blood poured out for them upon it. In these sentiments he had testified that it was his delight to converse with sinners, out of compassion for their miseries, being desirous to draw them out of that gulf into which they had blindly plunged themselves. This he expressed by many moving parables, especially that of the prodigal son, where he paints his mercy in the strongest coloring by the manner in which he represents the good old father receiving him upon his return. From the time of his going astray the tender parent never allowed himself any respite in his tears, inquiries, and search: at length, from an eminence in which he looked about on every side, still hoping he should one day see him return, he descried him at a distance. He saw only a disfigured, languishing, and frightful spectre; the wretched remains of a debauchee and rake worn out by riots and revellings: his features horrid and defaced, his body resembling a walking skeleton, but half covered with a few filthy rags. Yet, under this disguise, his eye, directed by love, discovered him at a great distance, and before any other could see him, knew that it was his son. Far from being disgusted at such a spectacle, he ran to meet him, affection giving vigor to his enfeebled age. He remembered no longer his past behavior, but rushing to his embraces, kissed him, and bathed his head and face with floods of tears which joy drew from his eyes, and which he mingled with the tears of sincere grief and affection which the penitent son abundantly poured forth. The good father wiped them off his face, prevented his confusion, restored him to his former rank, called for, and gave him the best robe; a ring upon his finger (a symbol of dignity), and shoes on his feet. He, moreover, ordered a fatted calf to be forthwith killed, and gave a splendid entertainment with music, inviting all to rejoice with him and make merry, because his son whom he lamented as dead was come to life again, and he that had been lost was found. If the birth of this son, when he was first brought to life, had been to him a subject of great joy, how much more reason had he to rejoice seeing him now restored by a second birth, so much the more joyful, as it wiped away his tears, and changed his grievous sorrow into comfort? Thus doth our loving God and Redeemer receive the penitent sinner; thus is there joy in heaven upon one sinner that doth penance. The Holy Ghost clothes him with the robe of sanctifying grace, puts a ring on his hand, the emblem of his divine gifts, and gives shoes to his feet, that is, fortifies him with strength to tread on the venomous aspick and basilisk, and to trample upon the raging lion and dragon.

The Pharisee who had invited Jesus to his table, was shocked to see an infamous sinner well known in that city, admitted by our Lord to stand at his feet, and secretly said within himself that He could not be a prophet, or know that she was a scandalous person. To inculcate our strict obligation of shunning bad company, God commanded all intimacy with public sinners to be avoided, lest the sound should be infected by the contagion of their vices. The haughty Pharisees construed this law according to the false maxims of their pride, as if it were a part of virtue to despise sinners, and as if that respect and charity which we owe to all men, were not due to such; but the humble man, whilst he shuns the snare of wicked company, places himself below the worst of sinners, as the most ungrateful of all creatures; discharges all offices of charity, and spares neither tears nor pains to reclaim those that are gone astray. The contempt of any one is always the height of pride, which degrades a man in the sight of God beneath that sinner whom he undervalues. This was the case of the Pharisee; and such was the disorder of his pride that it betrayed him into a rash judgment by which he condemned a penitent who was then a saint; and, arraigning the goodness and mercy of God, blasphemously censured the sanctity of our Redeemer. Nothing is more wonderful in the conduct of the Son of God on earth, than the patience and meekness with which he bore the contradictions, murmurings, and blasphemies of men in most unjustly condemning his charity itself. We cannot form any idea unless we have experienced it, what force such injurious treatment has to make men abandon the good which they have begun, and cease bestowing favors on those that murmur against them. Christ has encouraged us by his example to this heroic practice of virtue, teaching us that the most effectual means of confounding slanderers is to instruct them by silence, meekness, perseverance in good works, and a constant return of sincere kind offices; he shows how we must still persevere steadfastly to regulate our intentions and actions according to the maxims of piety, and give ourselves no trouble about what men will say of us.

Christ sought indirectly by a parable, to cure the pride and rash judgment of this Pharisee, and convince him that she to whom much had been forgiven, then loved God the more; consequently was more acceptable to him. Some interpreters understand his words, that much was forgiven this penitent, because her love and sorrow were great and sincere; others take the meaning to be, that gratitude would make her after this mercy more fervent in love. Each interpretation is undoubtedly true; but, as A. Lapide shows, the first seems most agreeable to the context. The conversion of sinners is usually begun by motives of fear, but is always perfected by those of love; and the fervor of their love will be the measure of the grace which they will receive. By the love of vanity the soul falls from Christ; and by his divine love she returns to him. How fervent was this love in our devout penitent! By it she is become at once insensible of the reproaches and judgment of men; she defers not her sacrifice a single moment, and allows not herself the least mitigation in it; she cuts off all her engagements, extirpating them to the very root both in her heart and actions; she renounces for ever all dangerous occasions of her disorders. With what courage and resolution does she embrace all the most heroic practices of penance? confessing publicly her crimes: looking upon the utmost humiliation as her due and her gain, and as falling far short of what she deserves; chastising sin in herself without mercy, in order to excite the divine compassion; making the number and enormity of her sins the measure of her penance, or rather desiring to set no bounds to it, as the malice of her offences went beyond all bounds; and devoting the remainder of her life to tears, prayer, and every exercise of virtue and divine love. She is the first to confess Jesus Christ publicly before men, and in the presence of his enemies. By these dispositions she deserved that her Lord should take upon him her defence, and declare himself her protector. Happy are those sinners who by the sincerity and fervor of their repentance will have at the last day their Judge, Redeemer, and God, for their advocate and patron! The first and most important grace which the Church teaches us in her litany most earnestly to ask of God is, that He vouchsafe, in his mercy, to bring us to this true penance.

Mercy is the property and the favorite attribute of our divine Redeemer; and tinder is not so soon kindled by fire when applied to it, as the divine mercy blots out all sin when it is implored with a heart full of confusion and truly penitent. Hence Christ assured this humble sinner that her offences were cancelled, and that her lively faith, animated by ardent charity, which drew from her eyes tears of repentance, had saved her; and he insured to her that solid and happy peace which is the fruit of such a repentance. The pious cardinal Berulle admires the happy intercourse between the heart of this holy penitent and that of Jesus; the first employed in the most perfect sentiments of compunction, love, and entire sacrifice; the second, in the tender motions of mercy, love, and goodness: the penitent offers floods of tears; these Jesus repays with treasures of graces and mercy, by which he makes her soul a heaven on earth, as bright and pure as the angels, and the throne of the whole blessed Trinity. The hearts of the penitent and of Jesus are two sources which perpetually answer each other; the more the penitent pours forth her heart in contrition, the more abundantly does Jesus in return bestow on her his infinite graces. It is at the feet of Jesus that these wonders are wrought; witness this example, and that of the sister of Lazarus, in the house of Simon the Leper in Bethania. It is good for us to make this our dwelling in spirit. The adorable feet of Jesus so often wearied in seeking sinners, and at last bored on the cross for their salvation, are the source of all blessings. Here this true penitent consecrates to him her heart, her mind, her actions, her perfumes, all she is or has; and here he cleanses her soul, and kindles in her his love, which the rebel angel lost in heaven. All his attention is taken up on her, he entertains her alone, forgetting the master of the feast, and others that were seated with him at table. He even gave the Pharisee sensible proofs how much her fervor and penance surpassed in the sight of God his pretended justice and charity, though it were presumed real. Perseverance in this fervor completed her happiness. Gratitude to God for so great a mercy, and so distinguished a grace, was to her a fresh spur to advance every day in this love with greater ardor and fidelity. Thus the greater the debts were which had been forgiven her, the more earnestly she strove with all her powers to love him who vouchsafed to accept her humble sacrifice. This same motive of gratitude ought to have no less weight with those who, by God’s singular grace, have always preserved their innocence; for, whether God shows mercy by pardoning sins or by preventing them in us, we are totally indebted to Him for the grace which we receive. Upon this great principle, St. Austin addresses the Pharisee who despised our holy penitent, in the following words:[249] “O Pharisee! to say you are less indebted to the divine mercy, because less was forgiven you, is a capital ingratitude and pride. For by whom were you preserved from those crimes which you did not commit? One who hath sinned much, stands indebted for the gracious pardon of exceeding great debts. Another who hath sinned less, owes to God the benefit, that he hath not defiled himself with grievous sins. You have not fallen into adultery; but God saith to you, it is owing to me who governed and protected you. If no tempter ever enticed you, this was the effect of my special care and providence in your favor. If you escaped the occasions of dangers from time and place, this likewise was ordained by me. Perhaps a temptation and an opportunity of sinning occurred; yet I withheld you by wholesome fear, that you did not consent to the evil. You are indebted to me for your preservation from all the crimes which you did not commit; for there is no sin that one committeth, which another person might not commit if he were not preserved by him who made man.” We cannot sufficiently admire and praise the excess of the divine goodness towards men who were born children of wrath, and vessels of weakness and corruption. Wonderful is his mercy in those whom he preserves from the contagion of vice and mortal sin; but its influence appears with the greatest lustre in sinners whom by repentance it not only cleanses from their guilt, but exalts to the highest places in his favor. Of this our fervent penitent is an instance, who, after her conversion, surpassed others in the ardor of her charity, with which she gave herself up entirely to the service of her Redeemer.

St. Clement of Alexandria, St. Gregory the Great, and many other writers both ancient and modern, doubt not but this penitent was Mary Magdalen, of whom St. Luke makes first mention in the following chapter. This surname seems to have been given her from Magdala, a town mentioned by Josephus, or rather from Magdalum, both situated in Galilee.[250] She was by extraction a Galilæan, and is reckoned among the devout women who followed Christ from Galilee. St. Luke, after speaking of the conversion of her that had been a sinner, says[251] that certain women who had been cured of wicked spirits and infirmities followed Christ in his travels through Galilee, and up to Jerusalem, and assisted him with their substance; and our Lord receives such good offices from them, to give them an occasion of exercising a gratitude and charity with which he was well pleased. Among these, the evangelist names Mary Magdalen, out of whom our Lord had cast seven devils, Joanna the wife of Chusa Herod’s steward, and one Susanna. St. Gregory the Great, Lightfoot, and some others, by these seven devils understand seven capital vices of which Magdalen was cured by her conversion; but Maldonat, Grotius, and others doubt not but she had been literally possessed by seven evil spirits, by whom she might be agitated at intervals, and which were cast forth at her conversion. Gratitude and devotion having attached her to our Divine Redeemer after so great a benefit, she followed him almost wherever he went, that she might have an opportunity of listening to all his sacred instructions, and of exercising her charity in ministering to him her substance.[252] She attended him in his sacred passion, and stood under the cross on Mount Calvary. For her to arrive at the summit of divine love, it was necessary she should pass through the sharpest trials. “No one,” says Thomas à Kempis, “was highly rapt whose fidelity was not sooner or later put to the test; for he is not worthy of the high contemplation of God who hath not, for God’s sake, been exercised with some tribulation; and the trial going before is usually a sign of ensuing consolation.” A great mystery is contained in those words of the evangelist,--_There stood near the cross of Jesus, Mary his mother, and his mother’s sister Mary of Cleophas, and Mary Magdalen_. Happy association! happy state and situation near Jesus on his cross! cries out the devout cardinal Berulle. This is a new order of souls which consists in the spirit, in the interior, and is invisible to men, but visible and glorious to the eyes of God and the angels. An order of souls crucified with Jesus, and through Jesus, which takes its birth from his cross. The order, at the same time, both of the cross and of heaven; the order and school of love by the martyrdom of the heart; which by learning to die to the world and inordinate self-love, lives to God and his pure love. This happiness we attain to, by being united in spirit to Jesus crucified, as Magdalen was at the foot of his cross. She suffered by love what he suffered in his body by the hands of the Jews. The same cross crucified Jesus and Magdalen in him and with him. The thorns pierced her heart with his head, and her soul was bathed in all his sorrows; but the crucifixion was in both a martyrdom of love; and that love which triumphed over Jesus by making him die on the cross, crucified her heart to all inordinate love of creatures, thenceforward to reign and triumph alone in all her affections, so that she could say in a twofold sense; “My love is crucified.” Mary Magdalen forsook not her Redeemer after his death; but remained by his sacred body, was present at its interment, left it only to obey the law of observing the festival, and having rested on the sabbath from sunset on Friday to sunset on Saturday, as soon as the festival was over went to buy spices in order to embalm our Lord’s body. Having made all things ready, in company with other devout women, she set out very early the next morning with the spices, before it was light, and arrived at the sepulchre just when the sun was risen.[253] As they went they were anxious how they should get the heavy stone which shut up the door of the monument, taken away; but upon their arrival found it removed to their hands. God never fails to be with his servants in what they undertake for his honor; and the difficulties, whether real or imaginary, with the apprehension of which the devil attempts to discourage them, are banished by confidence and resolution, and vanish as shadows in the execution. The pious women looked into the sepulchre, and finding the body not there, Mary Magdalen ran to inform Peter and the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the sepulchre, and I know not where they have laid him.” SS. Peter and John, the two most fervent in love among the apostles, ran immediately to the sepulchre, and were there assured by the holy women who were at the door of the monument, that going in they had seen two angels clad in white shining apparel, and that one of them who sat at the right hand of the place where the body had lain, bid them not to fear, but to acquaint the apostles that Jesus was risen, showing them at the same time the place where his body had been laid. Peter and John having narrowly viewed the sepulchre, doubted no longer of what was told them, and in great astonishment returned to Jerusalem to the other disciples. Mary Magdalen, who had brought them to the sepulchre of her Lord, made the throne of divine love, would not return with them, or be drawn from the sacred place where the true ark of the testament, the body of her Redeemer, had rested three days, and continued at the monument bemoaning herself for not being able to see her Redeemer, either dead or alive. Not being able to assuage the violence of her grief and of her desire to see her Lord, she stood weeping without the door of the sepulchre. The entrance being low and narrow she stooped down to look into it again and again, and beheld the two angels in white, one of them sitting at the place where Jesus’s head lay, and the other at the feet, who thus accosted her, “Woman, why weepest thou?” She replied, “Because they have taken away my Lord, and I know not where they have laid him.” Neither the surprise of this apparition nor the brightness and glory of these heavenly messengers could touch her heart, or divert her thoughts from him whom she loved, and whom alone she sought, and we suffer so many foolish objects to distract us, and carry away our affections. In her answer to the angels she called him _My Lord_, to express the share which by love she had in him, and her title to him as her God, Lord, and Redeemer. Afterward to the apostles she calls him _The Lord_, to excite them to duty and love to the common Lord of all creatures. But why did not these angels inform her that he whom she so earnestly sought was risen in glory? Doubtless, because the Lord of angels would reserve it to himself to give her that comfort. Blessed be thy name for ever, O adorable Jesus, who so tenderly wipest away the tears of thy servants with thy own hand, and sweet voice, and convertest their sorrow into transports of inexpressible joy. Jesus first manifested himself to the Magdalen in disguise to make a trial himself of her love; but his tenderness could not suffer a delay, and he soon discovered himself openly to her; for, as soon as she had returned the answer above mentioned to the angels, she turned about, and saw Jesus himself standing by her, but took him for the gardener. He asked her why she wept, and whom she sought. She said to him, “Sir, if thou hast taken him hence tell me where thou hast laid him, and I will take him away.” According to the remark of St. Bernard and St. Thomas of Villa Nova, love made her not to name him, because being full of Him alone, she imagined every body else must be so too, and that this stranger must understand of whom she spoke. Love also made her forget her own weakness, and think herself able to carry a heavy corpse, provided she could be so happy any way as to serve her beloved; for to ardent love nothing seems impossible or difficult. Jesus, infinitely pleased with her earnestness and love, manifested himself to her, saying with his sweet and amiable voice; _Mary!_ He at first mentioned her tears, and the object which she so earnestly sought, to excite her love. All this while she knew him not, though he was present, and conversing with her, because these words carried not with them the ray of light to discover him; but her name was no sooner pronounced by him, but his voice excited in her a rapture of light and love, and gave her the most sublime and full knowledge, and the sweetest enjoyment of the most desirable of objects, of him risen in glory who was the life of the world, and her life. Hearing him sweetly call her by her name, and thus knowing him, she turning said, _Rabboni_, that is, Master. And casting herself at his feet in transports of devotion she would have embraced them. But Jesus said to her, “Do not touch me; for I have not yet ascended to my Father; but go to my brethren, and tell them, that I ascend to my Father and your Father, to my God and your God.” That is, my Father by nature, yours by grace, says St. Austin. He bade her make haste to carry his message to his beloved disciples for their speedy comfort, and not lose time in giving demonstrations of her reverence and love. St. Leo explains these words of our Lord as follows,[254] “It is not a time to demonstrate your affection for me in such a manner as if I were in a mortal state; I am with you but for a short time, to strengthen your faith. When I shall have ascended to my Father, then you shall again possess me for eternity.” Thus Mary Magdalen, out of whom Jesus had cast seven evil spirits, was the first that saw Him after his rising from the dead. This pre-eminence of grace, this distinguishing favor and love of Jesus was the recompense of her ardent love, by which she attended last his body in the sepulchre, from which she was only drawn by the duty of the Sabbath; and she was the first who returned thither: she sought him dead, and found him living. In obedience to his commands she immediately departed to acquaint the apostles with the joyful message.[255] Jesus, who suffered her so long at his feet to satisfy her ardent love and compunction when he received her to mercy, here allows her, after her long search, scarce to remain a few moments in the state of enjoyment; but he separates himself from her to return into the secret of inaccessible light, invisible to mortal eye. Why does not he who is Life itself allow her to live in his happy presence? Why does not he allow her at least as many hours of enjoyment as she had spent in her search of him? But this separation itself is an effect of his greatest love, this life being a state of action, of conflict, and of trials for the exercise of virtue; and Magdalen in this separation itself which was from him, by his appointment, and for her greater advancement in his love, found by obedience, zeal, and resignation to his will, her comfort, life, and great increase of his love and all graces. The other devout women who had seen the angels at the sepulchre, in their return to Jerusalem, were also favored with an apparition of our Lord. He having met and saluted them, they prostrated themselves at his feet, and embraced them worshipping him, though they were greatly afraid.[256] Jesus bid them not fear, but go and tell his brethren that he would go before them into Galilee, where they should see him.[257]

It is an ancient popular tradition of the inhabitants of Provence in France, that St. Mary Magdalen, or perhaps, Mary the sister of Lazarus, St. Martha, and St. Lazarus, with some other disciples of our Lord, after his ascension, being expelled by the Jews, put to sea, and landed safe at Marseilles, of which church they were the founders, St. Lazarus being made the first bishop of that city.[259] The relics of these saints were discovered in Provence in the thirteenth century, those of St. Mary Magdalen at a place now called St. Maximin’s, those of St. Martha at Tarascon upon the Rhone, and others in St. Victor’s at Marseilles. They were authentically proved genuine by many monuments found with them in these several places. Charles I., king of Naples and brother of St. Louis, was at that time sovereign count of Provence; but he being then in Naples engaged in war with the house of Arragon, his son Charles of Anjou, prince of Salerno, governed Provence. This prince was beaten at sea by the fleet of the king of Arragon in 1284, and taken prisoner; and though his father died the year following, he could not recover his liberty before the year 1288. He ascribed his deliverance to the intercession of our saint, the discovery of whose relics had excited his devotion to her; he had already founded the church of St. Maximin’s upon the spot where they were discovered, and assisted at the solemn translation of them in 1279. He committed this royal foundation to the Dominican friars, and the prior, who is nominated by the king, is exempt from the ordinary jurisdiction both of the archbishop of Aix, and of the immediate superiors of his Order. The chief part of the relics of this saint was translated from the subterraneous chapel in the middle of this church, and being put in a porphyry urn, the present of pope Urban VIII. was placed over the high altar. King Louis XIV., and the principal noblemen of his court, were present at this translation, which was performed with great pomp in 1660. The saint’s head, with many other relics, remains in the subterraneous chapel; it is set in a gold case enchased with large diamonds, and surmounted with the royal crown of Charles II. styled king of Sicily or Naples. Before it is a curious statue of queen Anne of Brittany, on her knees, made of enamelled gold. Three leagues from St. Maximin’s, towards Marseilles, is a famous solitary convent of Dominicans, situated on a very high rock, encompassed on every side with wild deserts and mountains. It is called La Ste. Baume; which in the Provençal language signifies Holy Cave. It was anciently a celebrated hermitage, and is a place now resorted to by pilgrims, out of devotion to this glorious saint. Both Latins and Greeks keep the festival of St. Mary Magdalen on the 22d of July; it is in some places a holiday of precept, and was such formerly in England, as appears from the council of Oxford in 1222.

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The pious cardinal Berulle was most tenderly devoted to this great saint, whom he called his principal patroness; and nothing can be more affecting in sentiments of compunction and divine love than the discourses which he has left us in her honor.[260] She is the excellent model of penitents. If we have sinned, why do not we by her example speedily lay hold of the sovereign remedy of penance? If violent temptations and terrible enemies seem to stand in our way, if the world allures us, if the devil fights fiercely against us, and unbridled passions are rebellious and clamorous, other penitents have courageously surmounted greater obstacles than we can meet with. God incites us no less than he did them, and he is no less ready to fight in us and for us. Jesus holds out the crown to encourage us, and has already prepared the banquet of spiritual joy and sweetness for us at our return. If we arise in earnest he will come, and will make his solemn supper in our soul; and there will be exultation and a voice resounding praise through the whole heavenly court; but we must never think our penance accomplished, must never put a stop to our tears so long as we remember that we have sinned: God prolongs our life that we may continue to weep for our ingratitude in having offended him. If our conversion be sincere, to make amends for past losses and offences, we must consecrate to the divine service with the utmost fervor all our time, and all that we are to do. The Magdalen, after Jesus Christ had rendered himself master of her soul, had neither heart nor liberty but to give herself entirely to her deliverer.

SAINT VANDRILLE OR WANDRE GISILUS.

ABBOT OF FONTENELLES IN NORMANDY.

He was nearly related to Pepin of Landen and Erchinoald, the two first lords in the kingdom of Austrasia; and in his youth was made count of the palace under Dagobert I. He was humble on the highest pinnacle of honors, and mortified amidst pleasures. To retrieve himself from the dissipation and other ill effects, of which hurry and much conversation with the world are dangerous occasions, he frequently retired into his closet, and there conversed much with God by devout prayer, and with himself by serious consideration on his own duties, condition, and spiritual miseries. In compliance with the will of his parents he took to wife a virtuous and noble lady; but, on the very day of his marriage, obtained her consent that they should both consecrate their virginity to God; which they did by a mutual vow on the same day. Vandrille in 629 took the monastic habit at Montfaucon in Champagne, an abbey then lately founded by St. Baudri. He afterward built a monastery upon his own estate, called Elisang. In order to perfect himself in the most approved rules and exercises of an ascetic or monastic life, he took a journey to Bobio and to Rome. After his return into France he spent ten years in the monastery of Romans, on the Isere. After which term, with the blessing of his abbot, he repaired to St. Oüen, archbishop of Rouen, by whom he was some time after ordained priest. In 648 the saint founded the famous monastery of Fontenelles, five leagues below Rouen, in the territory of Caux, in which he in a short time saw himself at the head of three hundred monks. His life was always most austere; he slept little, was clad in sackcloth, and was most scrupulously exact in all the exercises of the monastic rule, in which, he was well assured, the sanctification of his state consisted. He went to receive the recompense of his labors on the 22d of July in 666, being ninety-six years old. He was buried in the church of St. Paul, now in ruins: his body was translated by St. Bainus into that of St. Peter’s, still standing; and in 944 to Ghent. It was lost in the persecution of the Calvinists in 1578; but an arm had been restored to Fontenelles, and the other arm been given to the abbey of Brone; where these relics are still preserved. See his two lives of the same age in Mabillon, and in Bosch the Bollandist, Julij, t. 5, p. 253. Also Gallia Christ. Nova, t. 11, p. 155, 166, and the history of the translation of his relics to the abbey of Blandine, now St. Peter’s at Ghent, and a history of his miracles, with F. Bosch’s notes, t. 5, p. 281; also F. Toussaint-du-Plessis, Descript. Geogr. Hist. de la Haute Normandie.

SAINT JOSEPH OF PALESTINE.

COMMONLY CALLED COUNT JOSEPH.

The Jews, after the destruction of Jerusalem, erected two academies, the one at Babylon, the other at Tiberias, a city on the lake of Genesareth, rebuilt by Herod, in honor of the emperor Tiberias. Both these schools flourished till the Saracen empire overran those countries. That of Tiberias produced the Massoretes or Massoretic doctors, so famous for the invention of the vowel points in the Hebrew tongue, and their care in preserving the genuine text of the holy bible. Though the Jews then retained no sort of jurisdiction or form of government, yet they chose one among their chief doctors to whom they gave the title of patriarch or prince of the captivity. The most celebrated person who ever bore this honor among them was Hillel, whose name is still in great veneration with the Jews, and who was their most learned oracle, and the principal founder and ornament of their academy at Tiberias. This Hillel, a few days before his death, sent for a Christian bishop in the neighborhood under the character of a physician, who ordered a bath to be prepared in his chamber, as if it had been for his health, and baptized him in it. Hillel received the divine mysteries, and died.

Joseph, one of his assistants, called Apostoli, whose life we are writing, was witness to this secret transaction, and having always been the confident of Hillel, had the care of his son Judas who succeeded him in the dignity of patriarch of the Jews. He found the holy gospels in Hillel’s treasure, and read them with incredible pleasure. The young patriarch fell into evil courses, and employed magical arts to seduce a Christian woman; but the sign of the cross made his charms of no effect. Joseph was surprised to hear this prodigy. He seemed in a dream one night to see Christ, and to hear from his mouth these words, “I am Jesus whom thy fathers crucified; believe in me.” He relished our holy faith more than ever, and going into Cilicia to collect the tenths for the patriarch, he borrowed again the holy gospels. The Jews, already dissatisfied with his conduct, finding him with this holy book, dragged him to their synagogue, and cruelly scourged him. They were preparing worse treatment for him when the bishop rescued him out of their hands. Joseph having already begun to suffer for Christ, was soon disposed to receive baptism.

Constantine the Great became master of the East in 323. He gave Joseph the title and rank of count, with authority to build churches over Palestine, wherever he should judge proper. Joseph began to raise one at Tiberias. The Jews employed many artifices to hinder the work, and stopped his lime-kilns from burning by enchantments, but he, making the sign of the cross upon a vessel of water, and invoking the name of Jesus, poured it on the kilns, and the fire instantly burst forth and burned with great activity. Count Joseph showed no less zeal against the Arians than against the Jews, and both conspired together to persecute him; but he was protected by his dignity of count, which gave him a superior command and authority. Joseph, however, when the emperor Constantius persecuted the orthodox prelates, retired from Tiberias to the neighboring city Scythopolis, where, in 355, he lodged St. Eusebius of Vercelli, banished by the Arians. His was the only Catholic house in that town. He harbored many other illustrious servants of God, and among the rest St. Epiphanius, who had from his own mouth the particulars here related. Joseph was then seventy years of age. He died soon after, about the year 356. The Greeks and Latins both mention his name in their martyrologies. See St. Epiphanius, hær. 30, c. 4. Tillemont, t. 7. Fleury, l. 11, n. 35. Dom Gervaise in his life of St. Epiphanius, c. 18, 19, 20, and Pinius the Bollandist, t. 5, Julij, p. 238.

ST. MENEVE, ABBOT.

He was born in Anjou of a family allied to the emperor Charlemagne. From his infancy it was his only ambition to serve Christ with his whole heart. When he was of an age to be settled in the world, his parents obliged him to accept a ring sent him by a great lord of the country named Baronte, as a token that he would marry his daughter; but to prevent this engagement, he fled into Auvergne, and there received the monastic habit at the hands of St. Chaffre or Theofrede, who was then œconome of the monastery of Carmery or Cormeri, so called from its founder Carmen, duke of that country, since called St. Theofrede’s or Chaffre’s monastery in Auvergne, four leagues from Puy in Velay, whom he had met at Menat, and followed to this abbey. Here he lived seven years under the holy abbot Eudo; then returned to Menat seven leagues from Clermont; this monastery he built in such a manner as to have borne the name of its founder. He governed it for many years with great sanctity, and died in 720. He is honored with singular veneration in Auvergne and Anjou, and mentioned by Usuard on the 22d of July. See Mabillon, Sec. 3, Ben., part 1, Labbe, t. 2, Bibl. Novæ, p. 591. Branche, Vies des SS. d’Auvergne et Velay. Baillet, &c.

ST. DABIUS OR DAVIUS, C.

A zealous Irish priest who preached with wonderful fruit in his own country and in Albany in Scotland; is titular saint of the parish of Domnach Cluana in the county of Down, and of Kippau in the Highlands, where a famous church is dedicated to God under his invocation by the name of Movean. See Colgan in MSS.

JULY XXIII.

SAINT APOLLINARIS, MARTYR.

BISHOP OF RAVENNA.

See Pinius in the Acts of the Saints, Julij, t. 5, p. 329,
and Farlat, Illyrici Sacra, t. 1, p. 259.

St. Apollinaris was the first bishop of Ravenna. Bede, in his true Martyrology, says that he sat twenty years, and was crowned with martyrdom in the reign of Vespasian. His acts say that he was a disciple of St. Peter, and made by him bishop of Ravenna. Though their authority deserves little regard, this circumstance must be allowed, being agreeable to the time, and supported by other authorities. St. Peter Chrysologus, the most illustrious among his successors, has left us a sermon in honor of our saint,[261] in which he often styles him a martyr; but adds, that though he frequently spilt portions of his blood for the faith, and ardently desired to lay down his life for Christ, yet God preserved him a long time to his Church, and did not suffer the persecutors to take away his life. So he seems to have only been a martyr by the torments he endured for Christ, which he survived at least some days. His body lay first at Classis, four miles from Ravenna, still a kind of suburb to that city, and its sea-port, till it was choked up by the sands. In the year 549 his relics were removed into a more secret vault in the same church, as an inscription still extant there testifies. See Mabillon.[262] St. Fortunatus exhorted his friends to make pilgrimages to his tomb, and St. Gregory the Great ordered parties in doubtful suits at law to be sworn before it. Pope Honorius built a church under his name in Rome about the year 630. It occurs in all Martyrologies, and the high veneration which the Church paid early to his memory is a sufficient testimony of his eminent sanctity and apostolic spirit.

The virtue of the saints was true and heroic, because humble, and proof against all trials. That of the heathen philosophers was lame, and generally false and counterfeit, whence Tertullian calls the latter, Traders in fame. “Where is now the similitude,” says he, “between a philosopher and a Christian? a disciple of Greece and of heaven? a trader in fame, and a saver of souls?[263] between a man of words, and a man of works?” And St. Jerom writes, “A philosopher is an animal of fame, one who basely drudges for the breath of the people.”[264] Lactantius severely rallies Cicero, because, though he was very sensible of the vanity of the worship then established, yet he would not have that truth told the people for fear of unhinging the religion of the state. “Now what is to be done with a man,” says our Christian philosopher, “who knows himself in an error, yet wilfully dashes upon a rock, that the people may do so too? who makes no use of his wisdom for the regulation of his life, but entangles himself to ensnare others, whom, as the wiser person, he was obliged to rescue from error? But O Cicero, if you have any regard for virtue, attempt rather to deliver the people out of ignorance. It is a noble enterprise, and worthy all your powers of eloquence. Never fear but your oratory will hold out in so good a cause, which never failed you in the defence of so many bad ones. But Socrates’s prison is the thing you dread; and therefore truth must want a patron; but certainly, as a wise man, you ought to despise death in competition with truth; and you had fallen much more honorably by speaking well of truth, than for speaking ill of Antony; nor will you ever rise to that height of glory by your Philippics, as you would have done by laboring to undeceive the world, and dispute the people into their senses.”[265] The philosophers did not love truth well enough to suffer for it. Plato dissembled, for fear of Socrates’s hemlock; but the Christian religion raised its professors above all considerations present, for the joy that was set before them.

ST. LIBORIUS, BISHOP OF MANS, C.

He was descended of a noble Gaulish family, and by his innocence and sanctity of life was recommended to the priesthood in the church of Mans. He loved retirement and prayer, never conversed with seculars but on spiritual accounts, and linked himself only with those among the clergy whose actions and words were such as might inspire him more and more with the spirit of his state. His distinguished learning and virtue fixed all eyes upon him, and in 348 he was chosen fourth bishop of Mans. Indefatigable in all the functions of his charge, he prayed and fasted much, and was most attentive in succoring the necessities of the poor, by that means to draw down the blessing of God upon himself and his flock. He built and endowed many new churches in his diocess, and having governed it forty-nine years, died about the year 397. His remains were translated to Paderborn in 836, and he is honored as patron of that city. See Tillemont, t. 10, p. 307. Fleury, l. 28, n. 61, p. 495.

JULY XXIV.

ST. LUPUS, BISHOP OF TROYES, C.

From his ancient accurate life, extant in Surius, and
illustrated with notes by F. Bosch the Bollandist, Julij,
t. 7, p. 19. See also Ceillier, t. 15, p. 40. Tillemont,
t. 16, p. 127. Rivet, Hist. Littér. t. 2, p. 486. Calmet,
Hist. de Lorraine, t. 1, l. 6, n. 44, p. 274, and Camuzat,
Catal. Episc. Trecens. p. 153, et Antiquitates Tricassinæ,
&c., 8vo., 1610.

A. D. 478.

St. Lupus, called in French St. Leu, was born of a noble family at Toul, and being learned and eloquent, pleaded at the bar for some years with great reputation. He married Pimeniola, a virtuous sister of St. Hilary of Arles. After six years spent in holy wedlock, fired with an ardent desire of serving God with greater perfection, they parted by mutual consent, and made a mutual vow of perpetual continency. Lupus betook himself to the famous abbey of Lerins, then governed by St. Honoratus. He lived there a year, and added many austerities to those prescribed by the rule, yet always regulated his fervor by the advice of St. Honoratus. He sold great part of his estate for the benefit of the poor, when he renounced the world. After the first year, when St. Honoratus was made bishop of Arles, he went to Macon in Burgundy to dispose of an estate he had left there, in charitable uses. He was preparing to return to Lerins when he was met by the deputies of the church of Troyes, which, upon the death of St. Ursus, in 426, had chosen him bishop, the eighth from St. Amator, founder of this see. His resistance was to no purpose, and he was consecrated by the prelates of the province of Sens. In this dignity he continued the same practices of humility, mortification, and as much as possible even of poverty. He never wore any other garments than a sackcloth and a single tunic, lay upon boards, and allotted every second night entire to watching in prayer. He often passed three days without taking any nourishment, and after so rigorous a fast allowed himself nothing but a little barley bread. Thus he lived above twenty years; laboring at the same time in all his pastoral functions with a zeal worthy an apostle.