January XXI

Saint Agnes, V. M.

The following relation is taken from Prudentius, de Coron. hym. 14, St. Ambrose, l. 1, de Virgin. & Offic l. c. 41, and other fathers. Her acts are as ancient as the seventh century; but not sufficiently authentic: nor are those given us in Chaldaic by Stephen Assemani of a better stamp. They contradict St. Ambrose and Prudentius in supposing that she finished her martyrdom by fire.¹ See Tillemonl, t. 5.

A. D. 304, or 305.

St. Jerom says, that the tongues and pens of all nations are employed in the praises of this saint, who overcame both the cruelty of the tyrant and the tenderness of her age, and crowned the glory of chastity with that of martyrdom. St. Austin observes,² that her name signifies chaste in Greek, and lamb in Latin. She has been always looked upon in the church as a special patroness of purity, with the immaculate Mother of God and St. Thecla. Rome was the theatre of the triumph of St. Agnes; and Prudentius says, that her tomb was shown within sight of that city. She suffered not long after the beginning of the persecution of Dioclesian, whose bloody edicts appeared in March in the year of our Lord 303. We learn from St. Ambrose and St. Austin, that she was only thirteen years of age at the time of her glorious death. Her riches and beauty excited the young noblemen of the first families of Rome, to vie with one another in their addresses, who should gain her in marriage.³ Agnes answered them all, that she had consecrated her virginity to a heavenly spouse, who could not be beheld by mortal eyes. Her suitors finding her resolution impregnable to all their arts and importunities, accused her to the governor as a Christian; not doubting but threats and torments would overcome her tender mind, on which allurements could make no impression. The judge at first employed the mildest __EXPRESSION__s and most inviting promises; to which Agnes paid no regard, repeating always, that she could have no other spouse than Jesus Christ. He then made use of threats, but found her soul endowed with a masculine courage, and even desirous of racks and death. At last, terrible fires were made, and iron hooks, racks, and other instruments of torture displayed before her, with threats of immediate execution. The young virgin surveyed them all with an undaunted eye; and with a cheerful countenance beheld the fierce and cruel executioners surrounding her, and ready to dispatch her at the word of command. She was so far from betraying the least symptom of fear, that she even expressed her joy at the sight, and offered herself to the rack. She was then dragged before the idols, and commanded to offer incense: “but could by no means be compelled to move her hand, except to make the sign of the cross,” says St. Ambrose.

The governor seeing his measures ineffectual, said he would send her to a house of prostitution, where what she prized so highly should be exposed to the insults of the debauchces.⁴ Agnes answered that Jesus Christ was too jealous of the purity of his spouses, to suffer it to be violated in such a manner; for he was their defender and protector. “You may,” said she, “stain your sword with my blood, but will never be able to profane my body, consecrated to Christ.” The governor was so incensed at this, that he ordered her to be immediately led to the public brothel, with liberty to all persons to abuse her person at pleasure. Many young profligates ran thither, full of the wicked desire of gratifying their lust; but were seized with such awe at the sight of the saint, that they durst not approach her; one only excepted, who, attempting to be rude to her, was that very instant, by a flash, as is were, of lightning from heaven, struck blind, and fell trembling to the ground. His companions, terrified, took him up, and carried him to Agnes, who was at a distance, singing hymns of praise to Christ, her protector. The virgin by prayer restored him to his sight and health.*

The chief prosecutor of the saint, who at first sought to gratify his lusy and avarice, now labored to satiate his revenge, by incensing the judge against her; his passionate fondness being changed into anger and rage. The governor wanted not others to spur him on; for he was highly exasperated to see himself baffled, and set at defiance by one of her tender age and sex. Therefore, resolved upon her death, he condemned her to be beheaded. Agnes, transported with joy on hearing this sentence, and still more at the sight of the executioner, “went to the place of execution more cheerfully,” says St. Ambrose, “than others go to their wedding.” The executioner had secret instructions to use all means to induce her to a compliance: but Agnes always answered she could never offer so great an injury to her heavenly spouse; and having made a short prayer, bowed down her neck to adore God, and receive the stroke of death. The spectators wept to see so beautiful and tender a virgin loaded with fetters, and to behold her fearless under the very sword of the executioner, who with a trembling hand cut off her head at one stroke. Her body was buried at a small distance from Rome, near the Nomentan road. A church was built on the spot in the time of Constantine the Great, and was repaired by pope Honorius in the seventh century. It is now in the hands of Canon-Regulars, standing without the walls of Rome; and is honored with her relics in a very rich silver shrine, the gift of pope Paul V., in whose time they were found in this church, together with those of St. Emerentiana.^† The other beautiful rich church of St. Agnes within the city, built by pope Innocent X., (the right of patronage being vested in the family of Pamphili,) stands on the place where her chastity was exposed. The feast of St. Agnes is mentioned in all Martyrologies, both of the East and West, though on different days. It was formerly a holyday for the women in England, as appears from the council of Worcester, held in the year 1240. St. Ambrose, St. Austin, and other fathers have wrote her panegyric. St. Martin of Tours was singularly devout to her. Thomas à Kempis honored her as his special patroness, as his works declare in many places. He relates many miracles wrought, and graces received through her intercession.

Marriage is a holy state, instituted by God, and in the order of providence and nature the general or most ordinary state of those who live in the world. Those, therefore, who upon motive’s of virtue, and in a Christian and holy manner engage in this state, do well. Those, nevertheless, who for the sake of practising more perfect virtue, by a divine call, prefer a state of perpetual virginity, embrace that which is more perfect and more excellent. Dr. Wells, a learned Protestant, confesses that Christ⁵ declares voluntary chastity, for the kingdom of heaven’s sake, to be an excellency, and an excellent state of life.⁶ This is also the manifest inspired doctrine of St. Paul,⁷ and in the revelations of St. John,⁸ spotless virgins are called, in a particular manner, the companions of the Lamb, and are said to enjoy the singular privilege of following him wherever he goes. The tradition of the church has always been unanimous in this point; and among the Romans, Greeks Syrians, and Barbarians, many holy virgins joyfully preferred torments and death to the violation of their integrity, which they bound themselves by vow to preserve without defilement, in mind or body. The fathers, from the very disciples of the apostles, are all profuse in extolling the excellency of holy virginity, as a special fruit of the incarnation of Christ, his divine institution, and a virtue which has particular charms in the eyes of God, who delights in chaste minds, and chooses to dwell singularly in them. They often repeat that purity raises men, even in this mortal life, to the dignity of angels; purifies the soul, fits it for a more perfect love of God and a closer application to heavenly things, and disengages the mind and heart from worldly thoughts and affections. It produces in the soul the nearest resemblance to God. Chastity is threefold; that of virgins, that of widows, and that of married persons; in each state it will receive its crown, as St. Ambrose observes,⁹ but in the first is most perfect, so that St. Austin calls its fruit an hundred fold, and that of marriage sixty fold; but the more excellent this virtue is, and the higher its glory and reward, the more heroic and the more difficult is its victory; nor is it perfect unless it be embellished with all other virtues in an heroic degree, especially divine charity and the most profound humility.

Saint Fructuosus, Bishop of Tarragon, and his Companions, Martyrs

From his most valuable acts in Ruinart, quoted by St. Austin, Serm. 273, and transcribed by Prudentius, hymno 6.

A. D. 259.

St. Fructuosus was the zealous and truly apostolical bishop of Tarragon, then the capital city of Spain. The persecution of Valerian and Gallion raging in the year 259, he was apprehended by an order of Emilian the governor, who sent the soldiers, called Beneficiarii,* for that purpose. They seized the good bishop in his lodgings, with two deacons, Augurius and Eulogius, on Sunday the 16th of January. He was then laid down on his bed, and only asked leave to put on his shoes; after which he cheerfully followed the guards, who committed him and his two companions to close prison, where he spent his time with them in fervent prayer, full of joy at the prospect of the crown prepared for them. He gave his benediction to the faithful who visited him, and recommended themselves to his prayers. On Monday he baptized in jail a catechumen named Rogatianus. On Wednesday he kept the usual fast of the stations^† till none, or three o’clock in the afternoon. On Friday, the sixth day after their commitment, the 21st of January, the governor ordered them to be brought before him. and asked Fructuosus if he knew the contents of the late edict of the emperors. The saint answered that he did not, but that whatever they were, he was a Christian. “The emperors,” said Emilian, “command all to sacrifice to the gods.” Fructuosus answered, “I adore one God, who made heaven and earth and all things therein.” Emilian said, “Do you not know that there are gods?” “No,” replied the saint. The proconsul said, “I will make you know it shortly.” St. Fructuosus then lifted up his eyes to heaven, and began to pray in private. The proconsul broke out into this exclamation: “What will any man fear or adore on earth, if he contemns the worship of the immortal gods, and of the emperors?” Then turning to the deacon Augurius, he bade him not regard what Fructuosus had said: but he satisfied him in a few words that he adored the same almighty God. Emilian lastly addressed himself to the other deacon, Eulogius, asking him if he did not adore Fructuosus. The holy man answered, “I adore not Fructuosus, but the same God whom he adores.” Emilian asked Fructuosus if he was a bishop; and added, upon his confessing it, “say you have been one;” meaning that he was going to lose his dignity with his life: and immediately condemned them to be burnt alive.

The pagans themselves could not refrain from tears, on seeing them led to the amphitheatre; for they loved Fructuosus on account of his rare virtues. The Christians accompanied them with a sorrow mixed with joy. The martyrs exulted to behold themselves on the verge of a glorious eternity. The faithful offered St. Fructuosus a cup of wine, but he would not taste it saying, it was not yet the hour of breaking the fast, which was observed on Fridays till three o’clock, and it was then only ten in the morning. The holy man hoped to end the station, or fast of that day, with the patriarchs and prophets in heaven. When they were come into the amphitheatre, Augustalis, the bishop’s lector, came to him weeping, and begged he would permit him to pull off his shoes. The martyr said he could easily put them off himself, which he did. Felix, a Christian soldier, stepped in, and desired he would remember him in his prayers. Fructuosus said aloud: “I am bound to pray for the whole Catholic church spread over the world from the east to the west;” as if he had said, as St. Austin observes, who much applauds this sentence:¹ “Remain always in the bosom of the Catholic church, and you will have a share in my prayers.” Martial, one of his flock, desired him to speak some words of comfort to his desolate church. The bishop, turning to the Christians, said, “My brethren, the Lord will not leave you a flock without a pastor. He is faithful to his promises. Do not grieve for me. The hour of my suffering is short.” The martyrs were fastened to wooden stakes to be burnt; but the flame seemed at first to respect their bodies, having consumed only the bands with which their hands were tied, giving them liberty to stretch out their arms in the form of a cross in prayer, in which posture they gave up their souls to God before the fire had touched them. Babylas and Mygdone, two Christian servants of the governor, saw the heavens open, and the saints carried up with crowns on their heads. The faithful came in the night, extinguished the fire, and took out the half-burnt bodies. Every one carried some part of their remains home with them; but being admonished from heaven, brought them back and laid them in the same monument. St. Austin has left us a panegyric on St. Fructuosus, pronounced on the anniversary day of his martyrdom, on which his name has been always famous in the western church, especially in Spain and Africa.

St. Vimin, or Vivian, B. C., in Scotland

By the fervent practices of the most perfect monastic discipline in one of the famous abbeys in Fifeshire, he qualified himself to become, by word and example, a guide and director to many chosen souls in the paths of evangelical perfection. This appeared in the fruits of his zealous preaching and labors, when he was raised to the abbatial, and soon after to the episcopal dignity; for at that time, very few bishoprics being erected in Scotland, it was customary for learned and holy abbots of great monasteries to be often consecrated bishops, and to be attended by their monks in performing their functions; as venerable Bede informs us, speaking of St. Aidan.¹ St. Vimin to shun the danger of vain-glory, to which the reputation of many miracles which he had wrought exposed him, removed to a more solitary place, and there founded the abbey of Holywood, called in Latin Sacrum-boscum, in succeeding ages famous for many learned men; particularly the great mathematician, John à Sacro-bosco, in the thirteenth century. King places the death of St. Vimin in 615, but brings no proofs for dating it so high. The noble and very ancient family of Wemse, in Fifeshire, is said in Scotland to be of the same lineage with this saint. The ancient prayer in the Aberdeen breviary on his festival, and other monuments, bear evidence to the great devotion of the ancient Scottish church to his memory. See Breviarium Aberdonense of Chronicon Skonense.

St. Publius, B. M.

He succeeded St. Dionysius the Areopagite in the see of Athens, as we are assured by St. Dionysius of Corinth, quoted by Eusebius.¹ He went to God by martyrdom, and St. Quadratus was chosen third bishop of that city. See Le Quien, Or. Christ, t. 2, p. 169.

St. Epiphanius, Bishop of Pavia

from 467 to 497.

The reputation of Epiphanius for sanctity and miracles, gave him the highest credit with all the last weak Roman emperors, and with the kings Odoacer and Theodoric, though all of opposite interests. By his admirable eloquence and charity he often disarmed the most savage barbarians, obtained the lives and liberty of whole armies of captives, the abolition of several oppressive laws, and the mitigation of heavy public imposts and taxes. By his profuse charities he preserved an incredible number of distressed persons from perishing, and by his zeal he stemmed the torrent of iniquity in times of universal disorder and calamity. He performed an embassy to the emperor Anthemius, and another to king Euric at Toulouse; both to avert the dangers of war. He rebuilt Pavia, which had been destroyed by Odoacer, and mitigated the fury of Theodoric in the heat of his victories. He undertook a journey into Burgundy, to redeem captives detained by the kings Gondebald and Godegisile, and died of a cold and fever at Pavia, in the fifty-sighth year of his age. His body was translated to Hildesheim in Lewen Saxony, in 963. Brower thinks it lies in a silver coffin near the high altar His name is inserted in the Roman Martyrology. See his panegyric in verse, by Ennodius, his successor, the masterpiece of that author, published by Bollandus and F. Sirmond. Consult also Marroni, of the Schola Pia Comment. de Ecclesiâ & Episcopis Papiensibus. Romæ. An. 1758*

¹ Ep. 8.

² Serm. 274.

³ S. Ambrose, l. 1, Virgin.

⁴ Prudent. S. Ambrose.

* St. Basil witnesses, (l. de verâ Virgin.) that when virgins were exposed by the persecutors to the attempts of lewd men, Christ wonderfully interposed in defence of their chastity. Tertullian reproached the heathens with this impiety, in these words: Apolog. “By condemning the Christian maid rather to the lewd youth than to the lion, you have acknowledged that a stain of purity is more dreaded by us than any torments or death. Yet your cruelty crafty avails you not: It rather serves to gain men over to our holy religion.”

^† This church gives title to a cardinal, and every year on her feast the abbot of St. Peter’s ad Vincula blesses in it, at high mass, two lambs, which are thence carried to the pope, by whom they are again blessed. After which they are sent to the nuns of St. Laurence’s in Panisperna, or sometimes to the Capucinesses, who make of their wool palliums, which his holiness blesses, and sends to archbishops as an emblem of meekness and spotless purity.

⁵ Matt. 19:11.

⁶ Wells, Paraph. on S. Matt. p. 185.

⁷ 1 Cor. 7:7, 8, 25, 27, 32, 38.

⁸ Apoc. 14:1, 3, 4, 5.

⁹ S. Ambr. i. de Viduis, t. 5, p. 635.

* Beneficiarii were soldiers distinguished by certain privileges, and who stood for promotion, as Vegetius informs us, l. 2, c. 7.

^† Wednesdays and Fridays were fast-days at that time; but only till none, that is, three in the after soon, and called the fast of the stations.

¹ Serm. 273.

¹ Bede. Hist. l. 4, c. 17, &c.

¹ Euseb. l. 4. c. 23.

* B. Macelain, A. His name in Irish signifies the son of Chilian. Passing into Belgic Gaul, in order to lead there an anchoretical life, he was appointed about of St. Michael’s, on the borders of Hainault, and of Vasour, or Vasencour, on the Meuse, in the diocese of Namur: monasteries which were just founded. He appointed St. Cadroe, who had accompanied him from Ireland, provost of the latter in 946. and died in 978. Ferrarius, Saussay, and Wilson, falsely place this monastery of St. Michael’s at Virdun, mistaking the epithet Vir Dni, which is given him in the chronicle of Flodoard, for the name of that town. Though he is styled saint in the catalogue of the abbots of Vasour, and by several martyrologists on this day, he never was honored in any public office even in either of his monasteries, as Bollandus observes; who makes the honored in any public office even in either of his monasteries, as Bollandus observes; who makes the same remark of his two companions. B. Forannand and B. Cadroe. This latter was called from Vasour, and made abbot of St. Clement’s, at Metz, where he died in 975. See Bolland, t. 2. p. 386. Chatelain, p. 371. Gallia Christ. Nova. t. 3. p. 570.

B. Forannand. B. C. This saint styled in ancient chronicles. Archbishop of Domnachmor, in Ireland. Domnach signifying church, and mor. the greater, says Mabillon: by which epithet many understand Armagh. Resigning his see, he travelled into Belgic Gaul, with twelve companions. among whom were B. Macelain, and B. Cadroe. After leading for some time an eremitical life, he was commanded by pope Benedict VII. to take upon him the charge of the government of Vasour. in which employment he died on the last day of April, in 982. See Gallia Christ. Nova, t. 3. p. 571.

 Butler, A., The Lives of the Fathers, Martyrs and Other Principal Saints (New York 1903) I, 188-193.