Footnotes: 1. De Glor. Mart. c. 103.

2. Hist. l. 7, c. 6.

ST. GREGORY II., POPE, C.

HE was born in Rome, to an affluent fortune, and being educated in the palace of the popes, acquired great skill in the holy scriptures and in ecclesiastical affairs, and attained to an eminent degree of sanct.i.ty.

Pope Sergius I., to whom he was very dear, ordained him subdeacon. Under the succeeding popes, John the sixth and seventh, Sisinnius, and Constantine, he was treasurer of the church, and afterwards library keeper, and was charged with several important commissions. The fifth general council had been held upon the affair of the three chapters, in 553, in the reign of Justinian, and the sixth against the Monothelites, in those of Constantine Pogonatus and pope Agatho, in 660. With a view of adding a supplement of new canons to those of the aforesaid two councils, the bishops of the Greek church, to the number of two hundred and eleven, held the council called Quini-s.e.xt, in a hall of the imperial palace at Constantinople, named Trullus, in 692, which laid a foundation of certain differences to discipline between the Eastern and Western churches; for in the thirteenth canon it was enacted, that a man who was before married should be allowed to receive the holy orders of subdeacon, deacon, or priest, without being obliged to leave his wife, though this was forbid to bishops. (can. 12.) It was also forbid, (canon 55,) to fast on Sat.u.r.days, even in Lent. Pope Sergius I. refused to confirm this council; and, in 695, the emperor, Justinian II., surnamed Rhinotmetus, who had succeeded his father, Constantine Pogonatus, in 685, was dethroned for his cruelty, and his nose being slit, (from which circ.u.mstance he received his surname,) banished into Chersonesus. First Leontius, then Apsimarus Tiberius, ascended the throne; but Justinian recovered it in 705, and invited pope Constantine into the East, hoping to prevail upon him to confirm the council in Trullo. The pope was received with great honor, and had with him our saint, who, in his name, answered the questions put by the Greeks concerning the said council.

After their return to Rome, upon the death of Constantine, Gregory was chosen pope, and ordained on the 19th of May, 715. The emperor Justinian being detested both by the army and people, Bardanes, who took the name of Philippicus, an Armenian, one of his generals, revolted, took Constantinople, put him and his son Tiberius, only seven years old, to death, and usurped the sovereignty in December, 711. In Justinian II was extinguished the family of Heraclius. Philippicus abetted warmly the heresy of the Monothelites, and caused the sixth council to be proscribed in a pretended synod at Constantinople. His reign was very short, for Artemius, his secretary, {411} who took the name of Anastasius II., deposed him, and stepped into the throne on the fourth of June, 713. By him the Monothelites were expelled; but, after a reign of two years and seven months, seeing one Theodosius chosen emperor by the army, which had revolted in January, 716, he withdrew, and took the monastic habit at Thessalonica. The eastern army having proclaimed Leo III., surnamed the Isaurian, emperor, on the 25th of March, 717, Theodosius and his son embraced an ecclesiastical state, and lived in peace among the clergy. Pope Gregory signalized the beginning of his popedom by deposing John VI., the Monothelite, false patriarch of Constantinople, who had been nominated by Philippicus, and he promoted the election of St. Germa.n.u.s, who was translated to that dignity from Cyzicus, in 715. With unwearied watchfulness and zeal he laid himself out in extirpating heresies on all sides, and in settling a reformation of manners. Besides a hospital for old men, he rebuilt the great monastery near the church of St. Paul at Rome, and, after the death of his mother, in 718, changed her house into the monastery of St. Agatha.

The same year he re-established the abbey of Mount Ca.s.sino, sending thither, from Rome, the holy abbot St. Petronax, to take upon him the government, one hundred and forty years after it had been laid in ruins by the Lombards. This holy abbot lived to see monastic discipline settled here in so flourishing a manner, that in the same century, Carloman, duke or prince of the French, Rachis, king of the Lombards, St. Willebald, St. Sturmius, first abbot of Fulda, and other eminent persons, fled to this sanctuary.[1] Our holy pope commissioned zealous missionaries to preach the faith in Germany, and consecrated St.

Corbinian bishop of Frisingen, and St. Boniface bishop of Mentz. Leo, the Isaurian, protected the Catholic church during the first ten years of his reign, and St. Gregory II. laid up among the archives of his church several letters which he had received from him, from the year 717 to 726, which proved afterwards authentic monuments of his perfidy. For, being infatuated by certain Jews, who had gained an ascendant over him by certain pretended astrological predictions, in 726 he commanded holy images to be abolished, and enforced the execution of his edicts of a cruel persecution. St. Germa.n.u.s, and other orthodox prelates in the East, endeavored to reclaim him, refused to obey his edicts, and addressed themselves to pope Gregory. Our saint employed long the arms of tears and entreaties, yet strenuously maintained the people of Italy in their allegiance to their prince, as Anastasius a.s.sures us. A rebellion was raised in Sicily, but soon quelled by the death of Artemius, who had a.s.sumed the purple. The pope vigorously opposed the mutineers, both here and in other parts of the West. When he was informed that the army at Ravenna and Venice, making zeal a pretence for rebellion, had created a new emperor, he effectually opposed their attempt, and prevented the effect. Several disturbances which were raised in Rome were pacified by his care. Nevertheless, he by letters encouraged the pastors of the church to resist the heresy which the emperor endeavored to establish by bloodshed and violence. The tyrant sent orders to several of his officers, six or seven times, to murder the pope: but he was so faithfully guarded by the Romans and Lombards, that he escaped all their snares. St. Gregory II. held the pontificate fifteen years, eight months, and twenty-three days, and died in 731, on the 10th of February; but the Roman Martyrology consecrates to his memory the 13th which was probably the day on which his corpse was deposited in the Vatican church.

Footnotes: 1. Bulteau, Hist. Mon. d'Occid. t. 2, l. 4, c. 2, p. 8.

{412}

ST. MARTINIa.n.u.s, HERMIT AT ATHENS.

MARTINIa.n.u.s was born at Caesarea in Palestine, during the reign of Constantius. At eighteen years of age he retired to a mountain near that city, called, The place of the Ark, where he lived for twenty-five years among many holy solitaries in the practice of all virtues, and was endowed with the gift of miracles. A wicked strumpet of Caesarea, called Zoe, hearing his sanct.i.ty much extolled, at the instigation of the devil undertook to pervert him. She feigned herself a poor woman, wandering in the desert late at night, and ready to perish. By this pretext she prevailed on Martinia.n.u.s to let her remain that night in his cell.

Towards morning she threw aside her rags, put on her best attire, and going in to Martinia.n.u.s, told him she was a lady of the city, possessed of a large estate and plentiful fortune, all which she came to offer him with herself. She also instanced, in the examples of the saints of the Old Testament, who were rich and engaged in the conjugal state, to induce him to abandon his purpose. The hermit, who should have imitated the chaste Joseph in his flight, was permitted, in punishment perhaps of some secret presumption, to listen to her enchanting tongue, and to consent in his heart to her proposal. But as it was near the time that he expected certain persons to call on him to receive his blessing and instructions, he told her he would go and meet them on the road and dismiss them. He went out with this intent, but being touched with remorse, he returned speedily to his cell, where, making a great fire, he thrust his feet into it. The pain this occasioned was so great, that he could not forbear crying out aloud. The woman at the noise ran in and found him lying on the ground, bathed in tears, and his feet half burned. On seeing her he said: "Ah! if I cannot bear this weak fire, how can I endure that of h.e.l.l?" This example excited Zoe to sentiments of grief and repentance; and she conjured him to put her in a way of securing her salvation. He sent her to Bethlehem, to the monastery of St. Paula, to which she lived in continual penance, and lying on the bare floor, with no other sustenance than bread and water. Martinia.n.u.s, as soon as his legs were healed, which was not till seven months after, not being able all that time to rise from the ground, retired to a rock surrounded with water on every side, to be secure from the approach of danger and all occasions of sin. He lived here exposed always to the open air, and without ever seeing any human creature, except a boatman, who brought him twice a year biscuit and fresh water, and twigs wherewith to make baskets. Six years after this, he saw a vessel split and wrecked at the bottom of his rock. All on board perished, except one girl, who, floating on a plank, cried out for succor. Martinia.n.u.s could not refuse to go down and save her life: but fearing the danger of living on the same mountain with her till the boatman should come, as was expected in two months, resolved to leave her there to subsist on his provisions till that time, and she chose to end her days on this rock in imitation of his penitential life. He, trusting himself to the waves and Providence, to shun all danger of sin, swam to the main land, and travelled through many deserts to Athens, where he made a happy end towards the year 400, being about fifty years old. His name, though not mentioned in the Roman Martyrology, occurs in the Greek Menaea, and was in great veneration in the East, particularly at Constantinople, in the famous church near Sancta Sophia. See his acts in the Bollandists, and in most compilers of the lives of the saints. Also Jos. a.s.semani in Cal.

Univ. ad 13 Feb. t. 6, p. 145.

{413}

ST. MODOMNOC, OR DOMINICK, OF OSSORY, C.

HE is said to have been of the n.o.ble race of the O'Neils, and, pa.s.sing into Wales, to have studied under St. David in the Vale of Ross. After his return home he served G.o.d at Tiprat Fachna, in the western part of Ossory. He is said to have been honored there with the Episcopal dignity, about the middle of the sixth century. The see of Ossory was translated from Seirkeran, the capital of this small county, to Aghavoa, in the eleventh century, and in the twelfth, in the reign of Henry II., to Kilkenny. See Sir James Ware, l. De Antiquitatibus Hiberniae, and l.

De Episcopal. Hibern.

ST. STEPHEN, ABBOT.

HE was abbot of a monastery near the walls of Rieti in Italy, and a man of admirable sanct.i.ty. He had despised all things for the love of heaven. He shunned all company to employ himself wholly in prayer. So wonderful was his patience, that he looked upon them as his greatest friends and benefactors, who did him the greatest injuries, and regarded insults as his greatest gain. He lived in extreme poverty, and a privation of all the conveniences of life. His barns, with all the corn in them, the whole subsistence of his family, were burned down by wicked men. He received the news with cheerfulness, grieving only for their sin by which G.o.d was offended. In his agony angels were seen surrounding him to conduct his happy soul to bliss. He lived in the sixth age. He is named in the Roman Martyrology. See St. Gregory, hom. 35, in Evang. t.

1, p. 1616, and l. 4, Dial. c. 19.

B. ROGER, ABBOT, C.

HAVING embraced the Cistercian order at Loroy, or Locus Regis, in Berry, he was chosen abbot of Elan near Retel in Champagne, and died about the year 1175. His remains are enshrined in a chapel which bears his name, in the church at Elan, where his festival is kept with a ma.s.s in his honor on the 13th of February. His life was written by a monk of Elan.

See Chatelain, on the 4th of January, on which day his name occurs in a Cistercian calendar printed at Dijon.

FEBRUARY XIV.

ST. VALENTINE, PRIEST AND MARTYR.

His acts are commended by Henschenius, but objected to by Tillemont, &c.

Here is given only an abridgment of the princ.i.p.al circ.u.mstances, from Tillem. l. 4, p. 678.

THIRD AGE.

VALENTINE was a holy priest in Rome, who, with St. Marius and his family, a.s.sisted the martyrs in the persecution under Claudius II. He was {414} apprehended, and sent by the emperor to the prefect of Rome; who, on finding all his promises to make him renounce his faith ineffectual, commanded him to be beaten with clubs, and afterwards to be beheaded, which was executed on the 14th of February, about the year 270. Pope Julius I. is said to have built a church near Ponte Mole to his memory, which for a long time gave name to the gate, now called Ports del Popolo, formerly Porta Valentini. The greatest part of his relics are now in the church of St. Praxedes. His name is celebrated as that of an ill.u.s.trious martyr, in the sacramentary of St. Gregory, the Roman missal of Thomasius, in the calendar of F. Fronto, and that of Allatius, in Bede, Usuard, Ado, Notker, and all other martyrologies on this day. To abolish the heathen's lewd superst.i.tious custom of boys drawing the names of girls, in honor of their G.o.ddess Februata Juno, on the 15th of this month, several zealous pastors subst.i.tuted the names of saints in billets given on this day. See January 29, on St. Francis de Sales.

ST. MARO, ABBOT.

From Theodoret Philoth. c. 16, 22, 24, 30, Tillem. t. 12, p. 412. Le Quien, Oriens Christ. t. 3, p. 5, Jos a.s.semani Bibl. Orient. t. 1, p.

497.

A.D. 433.

ST. MARO made choice of a solitary abode on a mountain in the diocese of Syria and near that city, where, out of a spirit of mortification, he lived for the most part in the open air. He had indeed a little hut, covered with goat skins, to shelter him from the inclemencies of the weather; but he very seldom made use of it for that purpose, even on the most urgent occasions. Finding here a heathen temple, he dedicated it to the true G.o.d, and made it his house of prayer. Being renowned for sanct.i.ty, he was raised, in 405, to the dignity of priesthood. St.

Chrysostom, who had a singular regard for him, wrote to him from Cucusus, the place of his banishment, and recommended himself to his prayers, and begged to hear from him by every opportunity.[1]

St. Zebinus, our saint's master, surpa.s.sed all the solitaries of his time, with regard to a.s.siduity in prayer. He devoted to this exercise whole days and nights, without being sensible of any weariness or fatigue: nay, his ardor for it seemed rather to increase than slacken by its continuance. He generally prayed in an erect posture; but in his old age was forced to support his body by leaning on a staff. He gave advice in very few words to those that came to see him, to gain the more time for heavenly contemplation. St. Maro imitated his constancy in prayer: yet he not only received all visitants with great tenderness, but encouraged their stay with him; though few were willing to pa.s.s the whole night in prayer standing. G.o.d recompensed his labors with most abundant graces, and the gift of curing all distempers, both of body and mind. He prescribed admirable remedies against all vices. This drew great mult.i.tudes to him, and he erected many monasteries in Syria, and trained up holy solitaries. Theodoret, bishop of Cyr, says, that the great number of monks who peopled his diocese were the fruit of his instructions. The chief among his disciples was St. James of Cyr, who gloried that he had received from the hands of St. Maro his first hair-cloth.

G.o.d called St. Maro to his glory after a short illness, which showed, says Theodoret, the great weakness to which his body was reduced. A {415} pious contest ensued among the neighboring provinces about his burial. The inhabitants of a large and populous place carried off the treasure, and built to his honor a s.p.a.cious church over his tomb, to which a monastery was adjoined, which seems to have been the monastery of St. Maro in the diocese of Apamea.[2]

Footnotes: 1. St. Chrys. ep. 36.

2. It is not altogether certain whether this monastery near Apamea, or another on the Orontes, between Apamea and Emesa, or a third in Palmyrene, (for each of them bore his name,) possessed his body, or gave name to the people called Maronites. It seems most probable of the second, the abbot of which is styled primate of all the monasteries of the second Syria, in the acts of the second council of Constantinople, under the patriarch Mennas, in 536, and he subscribes first a common letter to pope Hormisdas, in 517. The Maronites were called so from these religious, in the fifth century, and adhered to the council of Chalcedon against the Eutychians. They were joined in communion with the Melchites or Loyalists, who maintained the authority of the council of Chalcedon. The Maronites, with their patriarch, who live in Syria, towards the seacoast, especially about mount Liba.n.u.s, are steady in the communion of the Catholic church, and profess a strict obedience to the pope, as its supreme pastor; and such has always been the conduct of that nation, except during a very short time, that they were inveigled into the Greek schism; and some fell into Eutychianism, and a greater number into Nestorianism; they returned to the communion of the Catholic church under Gregory XIII. and Clement VIII., as Stephen a.s.semani proves, (a.s.semani, Act. Mart. t. 2, p. 410,) against the slander of Eutychius in his Arabic Annals, which had imposed upon Renaudot. The Maronites keep the feast of St. Maro on the 9th, the Greeks on the 14th of February. The seminary of the Maronites at Rome, founded by Gregory XIII. under the direction of the Jesuits, had produced several great men, who have exceedingly promoted true literature especially the Oriental; such as Abraham Eckellensis, the three a.s.semani, Joseph, Stephen Evodius, and Lewis, known by his Judicious writings on the ceremonies of the church. The patriarch of the Maronites, styled of Antioch, resides in the monastery of Canabine, at the foot of mount Liba.n.u.s; he is confirmed by the pope, and has under him five metropolitans, namely, of Tyre, Damascus, Tripolis, Aleppo, and Niocsia, in Cyprus. See Le Quien. Oriens Christia.n.u.s. t.

3, p. 46.

ST. ABRAAMES, BISHOP OF CARRES.

HE was a holy solitary, who, going to preach to an idolatrous village on Mount Liba.n.u.s, overcame the persecutions of the heathens by meekness and patience. When he had narrowly escaped death from their hands, he borrowed money wherewith to satisfy the demands of the collectors of the public taxes, for their failure in which respect they were to be cast into prison; and by this charity he gained them all to Christ. After instructing them for three years, he left them in the care of a holy priest, and returned to his desert. He was some time after ordained bishop of Canes, in Mesopotamia, which country he cleared of idolatry, dissensions, and other vices. He joined the recollection and penance of a monk with the labors of his functions, and died at Constantinople, in 422, having been sent for to court by Theodosius the Younger, and there treated with the greatest honor on account of his sanct.i.ty. The emperor kept one of his mean garments, and wore it himself on certain days, out of respect. See Theodoret Philoth. c. 17, t. 3, p. 847.

ST. AUXENTIUS, H.

HE was a holy hermit in Bithynia, in the fifth age. In his youth he was one of the equestrian guards of Theodosius the Younger, but this state of life, which he discharged with the utmost fidelity to his prince, did not hinder him from making the service of G.o.d his main concern. All his spare time was spent in solitude and prayer; and he often visited holy hermits, to spend the nights with them in tears and singing the divine praises, prostrate on the ground. The fear of vain-glory moved him to retire to the desert mountain of Oxen, in Bithynia, eight miles from Constantinople. After the council of Chalcedon, where he appeared upon summons by order of the emperor Marcian, against Eutyches, he chose a cell on the mountain of Siope, near Chalcedon, in which he contributed to the sanctification of many who resorted to him for advice; he finished his martyrdom of penance, together {416} with his life, about 470. Sozomen commended exceedingly his sanct.i.ty while he was yet living.[1] St. Stephen the Younger caused the church of his monastery to be dedicated to G.o.d, under the invocation of our saint; and mount Siope is called to this day mount St. Auxentius. See his life, written from the relation of his disciple Vendimian, with the remarks of Henschenius.

Footnotes: 1. Sozom. l. 7, c. 21.

ST. CONRAN, BISHOP OF ORKNEY, CONFESSOR.

THE isles of Orkney are twenty-six in number, besides the lesser, called Holmes, which are uninhabited, and serve only for pasture. The faith was planted here by St. Palladius, and St. Sylvester, one of his fellow-laborers, who was appointed by him the first pastor of this church, and was honored in it on the 5th of February. In these islands formerly stood a great number of holy monasteries, the chief of which was Kirkwall. This place was the bishop's residence, and is at this day the only remarkable town in these islands. It is situated in the largest of them, which is thirty miles long, called anciently Pomonia, now Mainland. This church is much indebted to St. Conran, who was bishop here in the seventh century, and whose name, for the austerity of his life, zeal, and eminent sanct.i.ty, was no less famous in those parts, so long as the Catholic religion flourished there, than those of St.

Palladius and of St. Kentigern. The cathedral of Orkney was dedicated under the invocation of St. Magnus, king of Norway. On St. Conran, see bishop Lesley, Hist. Scot. l. 4. Wion, in addit. c. 3. Ligni Vitae. King, in Calend.

FEBRUARY XV.

SS. FAUSTINUS AND JOVITA, MM.

A.D. 121.

FAUSTINUS and JOVITA were brothers, n.o.bly born, and zealous professors of the Christian religion, which they preached without fear in their city of Brescia, while the bishop of that place lay concealed during the persecution. The acts of their martyrdom seeming of doubtful authority, all we can affirm with certainty of them is, that their remarkable zeal excited the fury of the heathens against them, and procured them a glorious death for their faith at Brescia, in Lombardy, under the emperor Adrian. Julian, a heathen lord, apprehended them; and the emperor himself pa.s.sing through Brescia, when neither threats nor torments could shake their constancy, commanded them to be beheaded.

They seem to have suffered about the year 121.[1] The city of Brescia honors them as its chief patrons, and possesses their relics. A very ancient church in that city bears their name, and all the martyrologies mention them.

The spirit of Christ is a spirit of martyrdom, at least of mortification and penance. It is always the spirit of the cross. The remains of the old man, of sin and of death, must be extinguished, before one can be made heavenly by putting on affections which are divine. What mortifies the {417} senses and the flesh gives life to the spirit, and what weakens and subdues the body strengthens the soul. Hence the divine love infuses a spirit of mortification, patience, obedience, humility, and meekness, with a love of sufferings and contempt, in which consists the sweetness of the cross. The more we share in the suffering life of Christ, the greater share we inherit in his spirit, and in the fruit of his death. To souls mortified to their senses and disengaged from earthly things, G.o.d gives frequent foretastes of the sweetness of eternal life, and the most ardent desire of possessing him in his glory.

This is the spirit of martyrdom, which ent.i.tles a Christian to a happy resurrection and to the bliss of the life to come.

Footnotes: 1. See Tillemont, t. 2, p. 249. Pagi, &c.

ST. SIGEFRIDE, OR SIGFRID,