Catechism of Perseverance, Vol 3

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CATECHISM OF PERSEVERANCE.
THOMAS O'SULLIVAN,
Ckn. Dkp.
E. MAC CABE,
ARCniEPISCOPUS DCRLTNENRIS,
FlilMAS HlRERWI-K.
THE
CATECHISM
OF
PERSEVERANCE;
AN HISTORICAL, DOGMATICAL, MORAL, LITURGICAL,

APOLOGETICAL, PHILOSOPHICAL, AND SOCIAL
EXPOSITION OF RELIGION,
FROM THK
BEGINNING OF THE WORLD DOWN TO OUR OWN DAYS.
BY MONSIGNOR GAUME,
APOSTOLIC PBOTHOKOTABY, DOCTOR IN THEOLOGY, TICAB-OENEBAL OP MONTAUBAN
AND AQUILA, XHIOHT OP THE ORDXB OP ST. sTLVBSTBR, UEMsER OP THE
ACADEMY OP THE CATHOLIC BKLIOION (ROME), &0.
Jeras Christ yesterday, ard to-day ; and the same for ever.Heb. xiii. 8.
God is charity.1 John, to. 8.
franslntcb from ifje &tnl{{ dfrttttjj (Ebition.

IN FOUR VOLUMES.
vol. in.
DUBLIN :
M. H. GILL & SON, 50 UPPER SACKVILLE-STREET.
1881.
I,--.
r ^
gmprimatnr :
+ EDUARDUS,
Archiepiscopus Dublinensis,
Hibernije Prtmas.
CATECHISM
OF
PEESEVEEANCE.
fart Cfcirir.
LESSON I.
CHEisTrANrrr established, (first centurv.)
Life of the Church an Everlasting Warfare. Picture of the First Century.
Day of Pentecost. Address of St. Peter : his Doctrine confirmed by
Miracles. Peter and John cast into prison. Church of Jerusalem.
Ananias and Saphira. Election of seven Deacons. Martyrdom of
St. Stephen : Advantages of this Death and of Persecution. Preaching of
the Gospel in Palestine. Simon the Magician. Conversion of St. Paul.
The history of the four thousand years that precede the comiDg of
the Messias may be summed up in these three lines:
All for Christ.
Christ eor Man.'
Man for God.
The history of the eighteen centuries that have rolled by since
the birth of the Messias, and of all those which sh all roll by till the
end of time, may also be summed up in three lines:
All for Christ.
Christ for Man.
Man for God.
From this admirable philosophy, with which everything may be
explained, and without which nothing can be explained, it follows
that the salvation of the human race through Jesus Christ is the
1 Christ for Man ! This truth belongs to Faith. Lest we should ever
forget it, the Catholic Church proclaims it Sunday after Sunday in every
region of the globe : Qui propter nos homines el pr&jtlrr nostram salutcm
descendil de calis, &c.
VOL. in.
2
term of the divine action in time ; that Christianity, instead of heing

a nonentity in the world, as the indifferent of our days assert, is
the centre towards which all things tend, is the pivot around which
the universe revolves; that, properly speaking, there is but one
history, the history of Christianity, of which all national histories
are only episodes. As in the heavens it is to one sun that all the
planets gravitate, so in the moral order there is only one kingdom
to which all other kingdoms refer.
Before the coming of the Redeemer, the great design of God is to
bring about His birth according to the times and places foretold
by the Prophets and determined from all eternity in the divine
counsels.
After His coming, the great design of God is to establish, to
preserve, to spread throughout the world,, to individualise for every
man, the work of the Redemption.
Hitherto we have seen events, empires, kings, and peoples con
tributing, under the hand of God, whether knowingly or unknow
ingly, willingly or unwillingly, to the glory of the Messias. The
same spectacle still awaits us on the long road that we are about to
travel. But this establishment of the kingdom of the Messias, its
propagation, and its preservation will not take place without an
effort : the life of the Church must be an everlasting warfare.
Established to continue the mission of her Divine Spouse, that is, to
take away the sins of the world, the Catholic Church will accom
plish her passage over the earth, sword in hand. It follows hence
that the sad consequences of this unceasing warfaredivisions,
hatreds, revolutions, torrents of bloodwill not be imputable to
her ; for it was not she that began the warfareit was the devil.
It was he that, in the terrestrial paradise, usurped the dominion of
God over man and creatures.
From that moment the Church might say what she says to all
heretics in the course of ages, " Why do you lay your scythe on my
crop ? Who gave you the right to free quarters here ? These
souls which you have bowed down under your yoke, this world
in which you have sown the cockle of error and vice, belong to me,
because they belong to God, my Spouse and my Father. He gave
them to me after creating them, that I might preserve them for
Him, and return them to Him safe on the last day. I am the first
in possession ; I am the daughter of the lawful owner : my titles
are genuine, and I easily prove my descent. Unjustly treated, I
am resolved to reclaim my imprescriptible rights and to drive out
the usurper. I only defend myself. On you, therefore, be all the
fatal consequences of this conflict : you are the assailant, you are
always the assailant, because you are an after-comer ; and you are
an after-comer because you are uot the lawful owner." This truth,
that the Catholic Church, though continually at war, never attacks,
gives occasion to a multitude of senseless diatribes, which shallow
minds send forth or take in as grave accusations.
The author of evil continually varies his plans of attack, so
as to recover from the Church a portion of her noble conquests,
or to keep her from making new ones; but he is always van
quished.
Hence, every century will present us with two armies face to
face. On the one side, evil, error, the devil, the usurper of the
Father of the Family's field ; on the other, truth, goodness, the
Church, or rather the Son of the Father of the Family, ever living
in the Church and maintaining the interests of His Father. On the
one side, Satan and his standard ; on the other, Jesus Christ and
His cross !
Let us give a sketch of the first century. The devil, seeing
the Church approach with a divine strength, to snatch from him
the sceptre that he has usurped, sounds the alarm. To his standard
flock the Jews, whose figurative worship is threatened with imme
diate abolition, and the pagans, whoso gods already tremble on
their altars; also, a host of hereticsNicolites, Ebionites,
Cerinthians, and others. Against the army of the devil, Jesus
Christ opposes His twelve fishermen and their new disciples. The
conflict is unceasing, bloody ; but not for a moment is the issue
doubtful : Christianity is everywhere the conqueror. Millions of
pagans are seen hastening to replace the Jews, who refuse to sub
mit to the truth ; and the true God is known far beyond the limits
of Judea.
To confirm the courage of His timid Apostles, the Son of God
had informed them beforehand of this endless war, saying, " I am
come to cast a sword into the world. Henceforth, all shall be war :
war between father and mother, husband and wife, brother and
sister. You shall be the objects of every kind of attack ; but fear
not: all power is given to Me in heaven and on earth. You shall
give testimony of Me in Jerusalem, in Samaria, and to the utter
most parts of the earth. Go, teach and baptise all nations : behold
I am with you all days even to the consummation of time I" In
structed in a divine school, the Apostles were thoroughly acquainted
with all the truths that they had to teach. Yet, to be not only
preachers, but also martyrs in support of these hely truths, they
required the help of God. Hence the Saviour, when leaving them,
was careful to give them this last advice : Undertake nothing for a
while, but remain in prayer until you are endued with power from
on high.
CiTECIIISM OF PERSEVERANCE.
Full of confidence in the words of their Master, the disciples
came down from Mount Olivet, whence Jesus had just ascended
into Heaven, and, accompanied by the Blessed Virgin, returned to
Jerusalem. They shut themselves up in an Upper Chamber, that
is to say, in a retired apartment, where nothing might disturb
their recollection or diminish their fervour, making ready thus for
their dread ministry, and invoking the Divine Spirit who should by
them regenerate the world. Never were the gifts of God more
worthily sought, and we cannot anywhere learn better than in this
school how they may be deserved.
Yet all the time was not employed in prayer. The Saviour had
said to His Apostles, when choosing them as the twelve patriarchs
of the Christian people, that at the time of the regeneration, when
the Son of Man should be seated on the throne of His majesty, they
themselves should be seated on twelve thrones, from which they
should judge the twelve tribes of Israel. One of these twelve
thrones was vacant by the apostasy and wretched end of Judas : it
should be filled. It was proper to fill it before the Holy
Ghost, whose effusion Jesus had promised them, should descend
on the Apostolic College. Peter arose, therefore, in the midst of
the assembly, composed of about a hundred and twenty disciples,
and said that they should provide a successor for Judas, of whose
treachery and tragic death he reminded them in a few words.
Among those who have been in the company of the Lord Jesus, he
added, during all the time that He lived with us, counting from the
baptism of John till the day when Our Divine Master left us to reascend to Heaven, choose out one who with us may render testimony
to the truth of His resurrection. Two subjects were presented :
Joseph, surnamed the Just, and Matthias.
Both were worthy of the apostleship, if the apostleship could be
merited ; but neither the assembled disciples, nor the ancient
Apostles, nor Peter himself, would venture to give a decision on the
matter. It was agreed to refer the election to the Lord, and all
present addressed together this fervent prayer to Him : Do Thou,
O Lord, who seest the depths of hearts, make known to us which
of these two Thou hast chosen ! The prayer being over, they cast
lots. The lot fell on Matthias, who immediately took his place
among the Apostles.
Meanwhile, the retreat of the disciples was drawing to its close :
the ever memorable Day of Pentecost dawned upon the world.
About nine o'clock in the morning, the time when the oblation of
new-wheaten loaves is being made in the temple, there is suddenly
heard from Heaven the sound as of a mighty wind, which fills the
whole house where the Apostles are assembled. To this first
-5
prodigy succeeds another, still more surprising and expressive.

They behold parted tongues, as it were of fire, which come and
re^t on the heads of all of theman admirable symbol of the
unity of belief and love which is about to reign throughout the
worldand they are all filled with the Holy Ghost. From this
moment the Church is animated with its divine and immortal life,
and the twelve fishermen of Galilee become the Apostles of the Son
of God and co-operators in His ministry.
Changed into new men, freed from all their old weaknesses,
courageous as lions, and burning with zeal, they begin to speak
different languages, according to the impulse of the Holy Ghost.
The fame of the prodigy soon spread through the city. Now,
on this day, Jerusalem overflowed with a countless multitude of the
children of Abraham. They had come this year from all parts of
the world, and in greater numbers than usual, because there was a
conviction throughout the whole East that the Messias was about to
appear. The crowd rushed to the Apostles, in order to witness the
prodigy. All asked in their astonishment, " Are not these men
who speak Galileans ? How does it come to pass that we all hear
them speak at the same time in the language of our own country ?"
Now there were there Parthians and Medes, and Elamites, and in
habitants ofMesopotamia, of the mountains of Cilicia, of Cappadocia,
of Pontus, of Proconsular Asia (of which Ephesus was the capital),
of Phrygia, of Egypt, and of the parts of Lybia about Cyrene; also
Romans, Jews, Arabians, and Cretes.
In the sight of all these people, Peter, accompanied by the
eleven, lifted up his voice and spoke thus : The miracle which sur
prises you is the accomplishment of the prediction of Joel. Behold,
said the Lord, by the mouth of this prophet, how, in the last days
of the reign of the synagogue, I will pour forth My Spirit on all
flesh. I will then show prodigies in Heaven and on earth, and
your children shall prophesy. He next announced to them the
approaching destruction of Jerusalem, adding that those who should
believe in the Lord would escape this dreadful catastrophe ; also,
that Jesus Christ, whom they had crucified, was truly the Messias
promised to their forefathers ; and exhorted them to be baptised in
His name, in order to receive the pardon of their sins and the gifts
of the Holy Ghost.
Three thousand persons were converted and baptised on the
spot : such was the wondrous effect of this first sermon. And then,
what new progidies were brought about by grace in so many hearts!
We see these Faithful of one day docile to the instructions of the
Apostles, assiduous at prayer, communing together in the breaking
of bread, that is to say, partaking in common of the Body and
CATECIIISM OF PBUSEVERANCE.
Blood of Our Lord, really present under the species of bread, and
spreading around them by the charm of their virtues the good odour
of God, whose children by adoption they have happily become.
God confirmed the doctrine of the Apostles and the faith of the
new believers by a great many miracles, which kept the whole city
in a state of respectful awe. One day Peter and John were going
up to the temple about three o'clock in the afternoon : this was the
time of public prayer for the children of Israel. Already the poor
were coming to the gates of the temple to ask an alms. At all
times it has been supposed that those who most frequent the House
of God are also the most charitable.
A man, forty years old, who had been born lame and who could
make no use of his legs, used to have himself carried thither every
day. He was placed at that gate of the temple which was called
the Beautiful Gate, and he begged relief from those who entered.
Seeing Peter and John, he asked them for an alms. The two
Apostles fixed their eyes upon him, and Peter said to him. Look
upon us ! Convinced that he was about to receive something, the
lame man gazed on them attentively. Gold and silver, says Peter
to him, I have none ; but what I have, 1 give you : in the name of
Jesus of Nazareth, arise and walk ! While uttering these words,
Peter takes the man by the hand and helps him to rise. Imme
diately his legs are strengthened : he begins to walk and leap.
Fully assured of his cure, he enters the temple with the Apostles,
and begins anew to leap in presence of all the people and to bless
God.
Never was there a more certain miracle. Admiration seized all
hearts, and, if we may so speak, caused a general ecstasy. A crowd
gathered round the two Apostles. Peter availed himself of the
opportunity to preach the Gospel again. This second discourse
was so efficacious, that it converted five thousand persons.
The sacrificators and the officer of the temple, provoked at such
amazing success, arrested the Apostles and cast them into prison.
Peter and John spent the night there ; but, with the loss of their
liberty, they lost none of their courage. They were no longer those
men whom the very sight of their Master's enemies or the voice of
a woman could terrify. Next day the Sanhedrim, which was the
supreme council of the nation, assembled, and, the two Apostles
being brought before it, inquired by what authority they were
acting. Peter, filled with the Holy Ghost, answered boldly : Since
it is on account of the good that has been done to the infirm man
that we are interrogated this day, and that we have to declare in
whose name he has been cured, know ye all, Princes and Priests,
and let all Israel learn with you, that it is in the name of Our Lord
Jesus Christ of Nazareth, whom you crucified, but whom God has
raised up from the dead, that this man has been cured.
The whole council was struck with astonishment on witnessing
the firmness of the Apostles, whom it supposed to be only ordinary
men. Moreover, the miracle was indisputable. After deliberating
upon the matter, the judges forbade them to teach any more in the
came of Jesus. Peter and John answered with a holy intrepidity,
" Judge yourselves whether it is just to obey you rather than God :
can we be silent regarding what we have seen and heard, when God
commands us to make it known ?" Great threats were uttered against
them ; nevertheless, they were allowed to depart.
On returning to the Faithful, the two Apostles related all that
had just occurred. The whole assembly returned thanks to God,
animating one another to proclaim louder than ever the divinity of
the Saviour Jesus.
Never has the world seen anything more admirable than this
Church of Jerusalem. All virtues shone in it : especially did
charity, the great virtue of Christians, reign there with an absolute
sway. The Faithful sold their goods, and brought the money to
the feet of the Apostles, who placed it in common. There were no
poor among them : all together had but one property, one heart,
one soul.
However, one of these Faithful, named Ananias, in concert
with Saphira his wife, was guilty of a lie, apparently very trivial.
This man had a field. He sold it, and secretly kept back a portion
of the money : the rest he brought to the feet of the Apostles.
Peter said to him, " Ananias, why have you let Satan tempt your
heart, so far as to make you lie to the Holy Ghost, and to keep
back some of the price that you received for your field ? The in
heritance was yours : no one forced you to sell it. It is not to
men, but to God, that you have lied." The moment the guilty
man heard these words, he fell dead at the Apostle's feet. You may
judge of the holy fear with which this sudden death inspired all the
Faithful. Some young men present carried away the body, and,
according to usage, buried it outside the city.
Peter continued his instruction : it lasted for nearly three hours.
He was still speaking when the wife of Ananias, who knew nothing
of what had occurred, made her appearance. "Tell me," said St.
Peter to her, " is the money which you see here all that you
obtained for the sale of your field?" "Yes," sho answered.
" Why, then," said the Apostle, " did you agree with your husband
to tempt the Spirit of the Lord ? Behold, I hear those coming who
have buried your husband : they are at the door ; they will take
you also to your grave." At these words, Saphira fell to the
CATECHISM OF PEESEVERANCR.
ground and died. The young men who had buried her husband
bore her away to his side.
This twofold example of severity had its effect: all were pene
trated with a sense of the greatness of God and the dreadfulness of
His justice. Every day increased the number of the Faithful.
Jerusalem was gradually changing its face. Perhaps it would
have become wholly Christian, if its rulers had not been for the
most part wicked men, irreligious masters. They only strove to
crush what they termed the new sect; but the means by which the
Gospel spread in spite of them disconcerted all their measures.
These means were continual and visible miracles. Peter in particular
wrought them without knowing it : so much so that the sick were
brought out into the streets, they were laid on their beds in public
places, that, Peter passing, his shadow at least might fall on some
of these unhappy sufferers and they should be restored to health.
From all the neighbouring cities people nocked to Jerusalem : thither
were brought the infirm and the possessed, and all were cured.
How could the synagogue endure this progress of the Gospel ?
The High-Priest, mad with vexation, cast the Apostles into prison ;
but an Angel delivered them and commanded them to go and preach
the word of God boldly in the temple. There they were again
seized, to be brought before the council of the nation. " We for
bade you," says the High-Priest to them, " to teach in the name of
this man, and behold, you have filled Jerusalem with your doctrine,
and you wish to bring the blood of this man on our heads." Ah,
how iniquity lies to itself! Prince of the Priests : were not you
among the first to ask that this blood should fall on your head and
the heads of your children ? Why do you now fear it? If, as you
maintained before Pilate and the people, Jesus of Nazareth was an
impostor, how does it happen that you fear the consequences of
your just sentence ?
Not at all intimidated, Peter answered, " We must obey God
rather than men." This answer, full of dignity and truth, so pro
voked these unjust judges, that they thought of mixing the blood
of the disciples with that of their Master. But a member of the
council, named Gamaliel, opening his lips, reasoned with them
thus, " Let these people alone : if their project is the work of men,
it will fall to the ground of itself ; if it is the work of God, in vain
do you strive to arrest its progress."
Gamaliel's advice was adopted. The council drew back from
the sentence of death that it was about to pronounce ; but it shame
fully scourged the Apostles, severely forbidding them ever again to
speak in the name of Jesus. After this, they were set at liberty.
Far from being dejected or discouraged, the Apostles went away
rejoicing that they had been thought worthy to suffer an outrage

for the name of their Master. Who can lay chains on the rays of
the sun ? In like manner, who can lay chains on tongues that
God Himself unchains? Heedless of the ill-treatment and the
prohibition of the synagogue, the Apostles continued no less to
proclaim the divinity of the Saviour.
Till this time they had been charged with the care of distri
buting among the Faithful the alms of which they were the
depositaries. But the number of disciples daily increasing, the
Apostles said to them, It is not right that we should abandon the
preaching of the word of God to attend to the service of tables,
and to regulate the details of what should be furnished to every
person. Look out among you, and choose seven men of good
character, filled with the Holy Ghost and endowed with the gift
of wisdom, that we may intrust this employment to them. As for
us, we will divide our time between prayer and the preaching of
the word.
The proposal of the Apostles was accepted unanimously. An
election followed, and the lot fell on Stephen, Philip, Prochorus,
Nicanor, Timon, Parmenas, and Nicolas. The choice was ratified
by the Apostles. They all prayed together over the newly elected,
and, imposing hands, conferred on them the order of Deaconship,
instituted by Jesus Christ to give inferior ministers to Bishops and
Priests, in the holy functions attached to their dignity.
Stephen, the first of the seven Deacons, was a man full of the
Holy Ghost. God performed, by his ministry, a multitude of
miracles, which rapidly propagated the Gospel. The members of
the synagogue wanted to dispute with him ; but Stephen so con
founded them that they determined to have his life. False wit
nesses were paid to say that Stephen had blasphemed against Moses
and against God. The council of the nation assembled again : the
innocent man was condemned to death. He was seized and led to
the place of punishment. While they were stoning the martyr, he
invoked God, and said, Lord Jesus, receive my soul ! Then, falling
on his knees, he cried out with a loud voice, Lord, lay not this sin
to their charge, for they know not what they do ! After these
words, he slept in the Lord. Thus had the chief of all the martyrs
died on Calvary : thus should die the first of His imitators and the
model of a million others.
Stephen, triumphing in Heaven, was not to be pitied. The
Church herself, though she lost by his death a minister worthy of
her, gained in a certain sense by her loss. God had so disposed of
events that, a persecution breaking out at this time, the word of
God, confined since Pentecost within the precincts of Jerusalem
10
was spread abroad through the provinces; and hence it may be

truly eaid that the blood of martyrs was the seed of Christians.
We do not know how long the persecution against the holy
Church of Jerusalem lasted, nor how many innocent victims it
sacrificed. All that we know is that one of the most active perse
cutors was a young man, named Saul, who held the garments of
those that stoned Stephen. An earnest follower of the Pharisees
and the High-Priests, he obtained ample powers from them. We
learn from himself that he visited in Jerusalem all the houses that
he suspected of Christianity : he dragged to prison such men and
women as confessed Jesus Christ; he caused them to be cruelly
tortured, and even passed sentence of death on them, securing its
speedy execution. This violence could not frighten the Apostles.
They remained steadfast at Jerusalem, but they obliged the new
disciples to scatter themselves through the various regions of Judea
and Samaria : a dispersion which became the salvation of peoples !
While the Apostles, remaining in Jerusalem, cultivated their
first conquests, the disciples spread over the country preached to all
the Israelites the Gospel of Jesus Christ. Thus, the furious storm
which seemed about to annihilate the Infant Church, was only a
favourable breeze that carried afar off the good seed. So it has been
with all persecutions, aa the centuries will prove to us.
The Deacon Philip went down to Samaria and preached in the
city where he stayed. His discourses, supported by the miracles
which he repeated day after day, disposed minds to receive the
Gospel; but a famous magician, named Simon, had so prejudiced
them that it required time to dissipate their illusions. Philip suc
ceeded so happily that he converted both the people seduced and
the seducer himself. Simon renounced magic, confessed Jesus
Christ, and received Baptism. As soon as the holy Deacon saw his
work prospering, he hastened to give an account of it to the
Apostles, whom the news filled with joy. As Philip had not the
power to impose hands, that is, to give Confirmation to the newly
baptised, the Church of Jerusalem sent Peter and John to Samaria
in order to administer this Sacrament.
In these early days of the Infant Church, God often added to
the invisible impressions of His Spirit some sensible gifts that ap
peared outwardly, such as the gift of prophecy and the gift of
tongues. This wondrous spectacle awoke the curiosity of Simon.
Nothing seemed to him more glorious or desirable than the power
to communicate to others these extraordinary gifts. He offered
the Apostles a sum of money, saying, "Give me the power to make
the Holy Ghost descend on those upon whom T shall impose hands."
" Let thy money," replied St. Peter, " perish with thee, since thou
11
hast thought that the gift of God might hp purchased for money.
Thou canst not pretend to this ministry, for thy heart is not right
before God." Simon did not profit of this remonstrance. On the
contrary, he became the personal enemy of the Apostles. The
disgrace of his crime has ever remained attached to his memory,
and, after eighteen hundred years, we still designate by his name
a traffic in holy things, introduced by' his impiety.
The Apostles, having done in Samaria what they had proposed to
themselves for the glory of Religion, returned to Jerusalem. Philip
continued his mission, and converted one of the ministers of Candace,
Queen of Ethiopia, a man who had come to adore in Jerusalem.
He next travelled through all the country from Azotus to Caesarea.
Peace was still reigning in these remote parts ; but it was not yet
re-established in the capital. The public hatred there was always
equally fired, and Paul continued to serve it with the same ardour.
One day as he was wholly intent on his schemes against the
disciples of Jesus crucified, he learned that a considerable number of
Israelites at Damascus had left Moses to follow Jesus Christ. Im
mediately he went in search of the High -Priest, and asked him for
letters to the synagogues of this city, with authority to arrest the
prevaricators, and to bring them in chains to Jerusalem. His pro
posal was warmly received, and he set out for Damascus, accom
panied by some officers under his orders. As a tiger thirsting for
blood runs to a sheep-fold, so Saul hurried forward, breathing only
bloodshed and slaughter, when suddenly he was stopped.
At noon on a beautiful day, he says himself, when relating his
conversion to King Agrippa, I was dazzled with a light from
heaven : it wholly surrounded me as well as the troop that I led.
Struck as by a thunderbolt, we all fell to the ground. At the same
time I heard a voice, saying to me, Saul, Saul, why persecutest
thou Me ? Lord, I answered, who art Thou ? I am, replied the
voice, Jesus of Nazareth, on whom thou makest war. Be obstinate
no longer : it will cost thee dear to kick against the goad.
Trembling and confused I had only strength to say these few words:
Lord, what wilt Thou have me to do ? Arise, said the Lord to me,
and go to Damascus : there thou shalt learn what thou shalt have
to do. Those who were with me led me by the hand to Damascus.
I remained there for three days without eating or drinking.
Now there was at Damascus a disciple of Jesus, named Ananias.
The Lord appeared to him and said, Go into the street that is called
Strait-street, and seek in the house of Judas a man named Saul,
from Tarsus. Lord, replied Ananias, I have heard of all the evils
that he has done to Thy Saints in Jerusalem, and he is come to
Damascus to seize all those who invoke Thy name. Go, Ananias,
12
said the Lord ; fear not, I have made of Saul a vessel of election,
to carry My name before the Gentiles, and their kings, and before
the children of Israel. Ananias, reassured, set out at the same
hour. Having entered the house, he laid his hands on the eyes
of Saul and said to him, Saul, my brother, the Lord Jesus, who
appeared to you on your way, has sent me to you that you may
recover your sight and be filled with the Holy Ghost. Ananias
was yet speaking when there fell as it were scales from Saul's eyes.
Saul recovered his sight and received Baptism.
Prayer.
0 my God ! who art all love, I thank Thee for having chosen
the Apostles to announce Thy Gospel, not only to the Jews, but
also to the Gentiles. Grant me the grace to receive Thy holy word
with the same docility as the Faithful of Jerusalem.
1 am resolved to love God above all things, and my neighbour
as myself for the love of God; and, in testimony of this love, I will
study thit Third Part of the Catechitm carefully.
LESSON II.
Christianity established, (first cENTURr, continued.)
The Gospel passes to the Gentiles. Baptism of Cornelius the Centurion.
Missions of St. Peter to Csesarea ; to Antioch ; through Asia ; to
Rome, where he encounters Simon the Magician ; to Jerusalem, where he
is cast into prison by order of Herod Agrippa and delivered by an Angel ;
to Bome, where St. Mark writes his Gospel ; to Jerusalem, where he pre
sides at the First Council ; finally, to Bome again. Missions of St. Paul
to Damascus, to Gcsarea, to Antioch, through Cyprus, to Iconium, to
Lystra, to Philippi.
The Apostles, who had accompanied the Saviour during His public
life, had been specially appointed to cultivate Palestine. But the
synagogue grew more hardened from day to day, and the deicide
people rapidly filled up that measure of iniquity which should bring
on them their ruin. The Sun of Justice, which had risen on Judea,
was not for this purpose extinguished: it should pass to other
peoples and enlighten new regions. This wondrous transfer of the
Gospel is the subject of which we are now about to speak.
Represent to yourself a bright furnace, whence proceed twelve
rays, which, going in different directions, extend to the ends
of the earth, and you will have an idea of the Propagation of
the Faith. This bright furnace is the Upper Chamber, is the
13
Church of Jerusalem. These twelve rays are the twelve Apostles.

Quitting Jerusalem, some go to the East, others to the "West ; some
to the North, others to the South. Even the most distant ends of
the earth receive the visit of some one of these new conquerors.
Let us give the hiography of each of them, while we study their
rapid marches. "We shall trace them by their benefits and their
blood.
"We begin with Peter. As we have said, the Jews were about
to be rejected, and the pagans called to the Gospel; but it was ne
cessary that Peter should open the door for the latter. The leader
of the whole flock, the supreme pastor of strangers as well as of the
children of the kingdom, he should everywhere appear first. One
day, therefore, as he was in prayer, God made known to him that
the moment had come to bring the nations into the fold of the
Divine Shepherd. At the same time there was in Caesarea a
Roman officer, named Cornelius, commander of one of the cohorts of
the Italian legion. He was a most religious man, full of the fear
of God; and his abundant alms were accompanied with fervent
prayers. The Angel of the Lord appeared to him and said,
Cornelius, your prayers and alms have ascended to the throne of
God. Send to Joppe for a man named Simon and surnamed Peter.
He lodges with another Simon, a tanner, whose house is by the sea
side. It is from him that you shall learn what you have to do."
The Angel having disappeared, Cornelius called two of his servants,
and a soldier who feared the Lord, and sent them immediately to
Joppe. As the distance from Cajsarea to Joppe was nearly fifty
miles, the messengers did not reach their journey's end till the next
day about noon.
Up to this moment the Lord had not revealed to Peter the
designs of His Providence. But when the messengers from
Cornelius were drawing near the town, Peter went up, according
to his custom, to the platform of the house, that he might spend
some time in prayer before taking his repast. His prayer being
ended, he was hungry and asked for something to eat. While it
was being prepared, he was suddenly ravished in mind. He saw
heaven opened, and as it were a great linen sheet descending to the
earth, let down by the four corners. This sheet was full of all
kinds of four-footed beasts, reptiles of the earth, and fowls of the air.
The sheet having come close to the Apostle, a voice was heard,
saying, " Arise, Peter; kill of these animals, and eat without dis
tinction or choice." " Ah, Lord," answered Peter, " I will take
care not to do so, I who have all my life observed the Law to the
letter, and have never tasted anything impure or unclean." The
voice replied, " Be not so rash as to call impure or unclean what
11
the Lord has purified." The vision was repeated a second and a
third time ; and each time did Peter receive the same command,
make the same answer, and hear the same warning. The sheet
was taken back to heaven, and Peter returned from his ecstasy.
He was endeavouring to understand the mystery when the
messengers from Cornelius, presenting themselves at the abode of
Simon the tanner, asked if it was there that Simon, surnamed
Peter, lodged. While they were yet speaking, Peter made his
appearance. They explained to him the object of their visit, and
begged him to follow them to Csesarea. The arrival of these
Gentiles had a sensible connexion with the revelation. Peter
understood that thenceforth there should be no further distinction
between Jews and Gentiles, and that these two peoples should
form but one fold. He received the messengers kindly, and set out
with them for Cassarea, where he baptised the virtuous officer and
all his family. Such were the happy first-fruits of the Church of
the Nations.
Prom Caesarea Peter went to Antioch, where the Gospel was
making rapid progress ; it was here that the disciples of the Saviour
were first called Christians. This name had no other meaning than
what was honourable among the Gentiles. It did not yet draw
tortures in its train ; and, while the Jews were blaspheming it in
Jerusalem, it was respected in the centre of idolatry. According to
the division of the world which the twelve fishermen made among
themselves, St. Peter was destined to carry the Gospel to the capital
of the Roman Empire ; but he did not immediately execute his
design: the moment of Providence had not arrived. While awaiting
it, he was, by the common consent of the Apostles, established
Bishop of Antioch, the capital of Syria. It is believed that he ruled
this Church for seven years : this does not mean that he constantly
remained here. As a matter of fact, the indefatigable Apostle
preached during this time to the Jews scattered through all Asia,
in Pontus, in Galatia, in Bithynia, and in Cappadocia. Notwith
standing these painful labours, the Yicar of the Son of God led an
exceedingly frugal life. St. Gregory Nazianzen tells us that he
was content with eating daily a halfpenny-worth of lupins, which
arc a kind of peas or beans.'
Meanwhile Herod, surnamed Agrippa, had renewed the perse
cution against the Christians: he had already put to death St.
James, the brother of St. John the Evangelist. To this unjust
death, he wished to add that of St. Peter. The Chief Pastor of the
Church, having returned to Jerusalem, was therefore arrested and
1 Orut. xvi, p. 241.
CATECHISM 0E PERSEVERANCE.
15
cast into a narrow prison, bound by a double chain. Here he

was guarded by sixteen soldiers, divided into four bands, ro as to
succeed one another. Two were near the prisoner day and night:
perhaps he was even fastened to them by his chains, according to
the usual manner of the Romans. The other two kept sentry before
the door.
All the precautions of Agrippa served only to render more
endent the new miracle which God was pleased to operate. The
Church of Jerusalem betook itself to prayer for the deliverance of
its father, and it was heard. On the very night before the day
fixed for the torture of St. Peter, an Angel descended into the
prison, awoke the Apostle, whom a danger so near could not keep
from sleeping, and told him to dress and come away. At the same
time the Angel burst his chains, opened the doors for him, and led
him, through the midst of the guards, by a light visible to him
alone, as far as the iron gate opening on the city ; he also led him
along a street, and then disappeared. St. Peter, who had hereto
fore regarded all that was passing as a dream, now at length under
stood that God had really delivered him.
Recognising the place where he stood, he went and knocked at
the gate of the house of Mary, the mother of John Mark,' where a
great number of the Faithful were engaged in prayer. A servantmaid, named Rhode, goes to hearken. She recognises Peter's
voice. Surprise and joy fill her soul ; and, without thinking of
letting him in, she runs to say to the Christians, " Peter is at the
gate." " You are mad," they say to her. " Not at all," she says,
"I am sure of it." " You deceive yourself," they add ; " it is his
Good Angel." Meanwhile Peter, whom Rhode has left in the
street, continues knocking. The gate is opened. He enters. He
is known. It is needless to inquire how great were the surprise
and joy of the Faithful. You may form some idea of it by the
affection that they bore him. Peter made a sign with his hand for
them to be silent, and he related to them how God had delivered
him.
When day came, Agrippa was told that his prisoner had escaped,
and he examined the soldiers regarding the affair; but, being unable
to learn anything from them, he commanded them to be put to
death. The Church, which had asked of God the deliverance ot
its chief, by so many prayers, annually returns Him thanks for it
on the 1st of August, the Feast of St. Peter in Chains.
The Apostle, miraculously delivered, left Jerusalem as soon as
possible, and made his way to the maritime frontier of Judea. He
' St. John Mark was a disciple and cousin of St. Barnabas.
16
CATECHIsM OF PERSEVERANCE.
visited the young Churches and established Bishops, everywhere

distributing the benefits of His doctrine and miracles. Enriched
by so many spoils wrested from the devil, Peter resolved to go and
encounter him even in Rome. 0 wonder! The very man who
lately trembled before a maid-servant, is now not afraid to enter a
city that is like an immense forest full of wild beasts : his courage
on this occasion is greater than when he walked on the waves of
the sea. But whence came so much intrepidity to him ? From the
ardent love with which the Divine Master had inspired him for His
sheep, when intrusting them to him. Peter therefore directed his
steps towards Rome, by the advice of the other Apostles, who had
destined him for the capital of the world, in order that the light of
truth might thence spread more rapidly and effectually, no part of
the Empire being ignorant of what was occurring at Rome.
It was in the second year of the reign of the Emperor Claudius,
the forty-fourth of Jesus Christ, that the Galilean fisherman entered
the city of the Caesars. He planted the sacred tree of the Gospel
in the very centre of idolatry. As this new tree was yet weak,
God, to give it leisure to grow in peace, inspired the Emperor
Claudius with a spirit of kindness and consideration for the peoples,
and enabled him to crush in a few days some dangerous revolts
that threatened the overthrow of the Empire. Thus the State
itself profited by the favour which God did the city of Rome in
sending His Apostle thither.
Among other conversions which St. Peter wrought during this
first visit we count those of the senator Pudens, and his wife
Priscilla, with their two sons, Novatus and Timothy, and their two
illustrious daughters, Praxedes and Pudentiana.' Lodging in the
house of this excellent family, the Apostle celebrated there the
divine mysteries, ordained Priests, consecrated the first church of
Romethat is to say, the first place where the Christians used to
assembleand contended with Simon the Magician.* Instead of
profiting by the reprimand that St. Peter hud given him in
Samaria, this impostor had become more hardened than ever. He
devoted himself earnestly to magic, travelled through various pro
vinces, and, inspired by the devil, went to Rome under the Emperor
Claudius, in order to be the first to seize the capital of the world.
He did so many wonderful things there, that he was ranked among
the gods by the Senate.3 St. Peter shook the impostor's credit, but
his victory was not complete till later on.
Meanwhile the Apostle availed himself of his residence in Rome
1 Baron., 44.
Just., Apol., ii, p. 69 ; Euseb., L II, c. xiv.
Euseb., 1. II, c. xiv.
17
to write his first letter. It is addressed to the Faithful of Pontus,

Galatia, Asia, and Cappadocia. Though particularly intended for
the converted Jews scattered throughout these provinces, it speaks
also to the Gentiles who have embraced the Faith. We find in it a
dignity and a vigour worthy of the Prince of the Apostles.'
The chief companions of the Head of the Church in this first
journey were St. Apollinaris, whom he consecrated Bishop of
Ravenna ; St. Martial, whom he sent among the Gauls ; Rufus,
whom he established Bishop of Capua ;* and the best known of all,
St. Mark the Evangelist. This last, while staying in Rome, wrote
a Gospel, at the entreaty of the Christians, and especially of the
Roman knights to whom St. Peter had announced Jesus Christ.'
After writing italmost at the dictation of St. PeterMark bore
it to Egypt, whither he was sent by the Head of the Church.
The fisherman of Galilee had laboured for about seven years to
extend the reign of the Cross in the very capital of the Caesars,
when, in the year 51 of Jesus Christ, the eleventh of the Emperor
Claudius, an edict obliged all Jews to leave Rome. St. Peter set
out, therefore, for the East, and went to celebrate the Feast of the
Pasch in Jerusalem. The same year he presided at the Council
which was held in this city, and which decided that Gentiles con
verted to the Faith should not be obliged to submit to Mosaic
observances, as some Jews that had become Christians wished. The
Apostles express their decision, to which the whole Church yields,
with these memorable words, It hath appeared good to the Holy
Ghost and to us, which show the supreme power and the infallibility
of the Apostolic College. After the Council of Jerusalem, St. Peter
continued with the same ardour to rule and to feed the lambs and
the sheep.
About five years after his departure from Rome, that is to say,
in the fifty-sixth year of Jesus Christ and the third of Nero, he
returned to Rome, never more to leave it. The arrival of St. Peter
in the capital of the world served Religion much there ; but the
devil, enraged to see his empire declining day by day, tried every
means that cunning and hatred could suggest to stay the progress
of the Gospel. Nero, his worthy minister, kindled a violent per
secution, which was to procure for St. Peter the crown of martyr
dom.
The Saviour, who, after the Resurrection, had revealed to him
the manner in which he should glorify God in his old age, made
1 Tbia is the remark of a Protestant.
e. i ; t, VIII, Critic Saer., p. 117 )
> Baron., an. 44.
Vol. III.
(See Grotius, in Kpist. Petr.,

' Euseb., 1. II, c. xv.
18
known to him at a later date the time and the place thereof. Con
sidering now that he should soon quit his mortal hody, St. Peter
wished to profit of the little time that remained to him, to rouse
the piety of the Faithful, and to remind them of the truths which
he had taught them. With this view he wrote his Second Epistle.
Like the First, it is addressed to the Faithful of Pontus and Asia,
and forms, if we may so speak, the last will of the Head of the
Church.
Before relating the death of St. Peter, we must speak of him
who was to be his glorious companion in it and to share his victory
as he had shared his battles. This new conqueror, come forth from
Judea to subject the world to the sway of the Cross, is called
Saul. Born at Tarsus, a city of Cilicia, he was of the race of
Abraham and the tribe of Benjamin. He was also by birth a
Roman citizen ; for the inhabitants of Tarsus, who had always en
tertained a great affection for the house of the Caesars, having
suffered cruel things while Cassius, one of the murderers of Julius
Caesar, was master of Asia, Augustus thought himself bound to re
compense them. To the honours and benefits with which he
gratified them, he added the right of Boman citizenship.
The young Saul was sent to Jerusalem, and brought up by a
celebrated doctor named Gamaliel. It was a very common practice
among the Jews to make those who were studying the holy books
learn a trade, either that they might always have a means of
earning a livelihood, or that they might avoid the disorders which
spring from idleness. Hence it may be supposed that it was
during this time that he learned the trade of tent-maker, which he
practised even while preaching the Gospel. A zealous Pharisee,
Saul declared himself a persecutor of the Christians ; but, having
been converted, as we have seen, on the road to Damascus, he
became a most ardent propagator of the GospeL
The conversion of the Gentiles was his mission. He first
preached at Damascus, and then withdrew to Arabia. After an
abode there of some three years, he returned to Damascus. The
Jews, unable to witness any longer the advantages which the
Church derived from his conversion and his sermons, resolved to
put him to death : Saul was informed of it. The disciples, who
ieured for his life, let him down in a basket during the night from
a window in the city wall. Freed from danger, Saul took the way
to Jerusalem in order to see St. Peter : it was right that before
netting out on his great mission he should render homage to the
Head of the Church.
Prom Jerusalem, Saul went to Caesarea and then into Cilicia.
Ho spent some time too at Tarsus, where he had been born. It was
19
hither that his friend, St. Barnabas, who had been preaching at
Antioch, came desiring to take part in his labours. " He came
seeking him," says St John Chrysostom, "not only as a particular
friend, but as a general of the Christian army, as a lion, as a shining
lamp, as a mouth capable of being heard throughout the whole
earth."' Saul remained a full year at Antioch. His preaching,
blessed with abundant fruit, obtained for this city an honour which
rendered it illustrious in every part of the world. It was here, as
we have said, that the disciples began to bear the name of
Christians : this name was given them by the Apostles themselves.
While Saul was at Antioch, a great famine occurred in the East:
the year was the fourth of the Emperor Claudius, the forty-fourth
of Jesus Christ. God, who would turn all events to the establish
ment of the Gospel, found in this famine a means to show the con
duct of Christians commendable, and to unite the Gentiles, who
formed the greater portion of the Church of Antioch, with the Jews
who had embraced the Faith in Judea. The latter had either re
nounced their property or been despoiled of it : the Faithful of
Antioch resolved to come to their assistance. Saul and Barnabas
were charged to convey the alms contributed by them. Having
set out for Jerusalem, they delivered the same into the hands of the
priests for distribution.
On their return to Antioch, the two missionaries received the
imposition of hands, and resolved to quit this dear city, where the
Faith was now well planted and sufficiently grown. They directed
their course to the island of Cyprus, whose governor was then the
proconsul Sergius Paulus, a wise and prudent man. Desirous to
hear the word of God, he sent for Saul and Barnabas. But he had
near him a Jew, a magician and false prophet, named Bar-Jesu,
who opposed the Apostles and did everything in his power to pre
vent the proconsul from embracing the Faith. Saul deprived this
man of sight, and reduced him to the necessity of seeking some one
to lead him about. Struck by so great a miracle, the proconsul was
converted. It is also believed that by this blindness, which was
only temporary, God softened the heart of Bar-Jesu, gave him the
spirit of repentance, and opened the eyes of his soul with those of
his body, that he might see both the Sun which enlightens the intel
lectual world and the sun which enlightens the material world.* In
memory of the conversion of the proconsul, Saul took the name of
Paul, and wished to indicate hereby the glorious triumph which Jesus
Christ had won by the weak ministry of the last of His Apostles.
Paul and Barnabas advanced continually to new conquests.
1 Chryi., Momil. xxv.
2 Orig., in Exod., xxii.
20
After travelling on their evangelical mission through a great part

of Asia Minor, they arrived at Iconium. It was here, according to
common tradition, that the Apostle of nations converted St. Thecla,
and induced her to consecrate her virginity to God. At Lystra he
cured a man who was a cripple, who had never walked. The
miracle was wrought thus. Among his numerous auditors, Paul re
marked this infirm man. Enlightened by a divine light, he read in
the poor man's soul both his lively faith and his earnest desire to
know the truth. Suddenly the Apostle paused in the midst of his
discourse! and with a loud voice said to the man, " Arise, and stand
upright on thy feet."
The infirm man soon experienced the efficacy of the command
of an Apostle of Jesus Christ, speaking in his Master's name. He
did more than he had been told : he began to leap and walk before
the multitude. This miracle produced a wonderful effect. All
present exclaimed, " These are gods disguised under human form."
In a moment this foolish idea took possession of every mind :
nothing was left but to give each his name, and this occasioned no
difficulty. Barnabas was older than Paul and of finer appearance :
they made him Jupiter. Paul, who preached with great eloquence,
was taken for the interpreter of the master of the gods : - they made
him Mercury. The priest of Jupiter ran and brought crowns for
the new gods, and oxen to be sacrificed in their honour. Paul and
Barnabas, seeing what was about to happen, rent their garments,
and, leaping into the midst of the crowd, cried out with all their
might, " What are you doing ? We are mortals, men like your
selves, who come to conjure you to renounce your vain idols, that you
may be converted to the living God, who created heaven and earth."
These words, and the horror with which they regarded the
sacrilegious worship intended for them, were scarcely sufficient to
keep the people from sacrificing the victims. All this was a snare
that the devil was laying for them. They escaped from it, render
ing glory to God by their humility in the midst of honours, as they
had done by their patience in the midst of persecutions. It was
not long before they learned how vain is popular applause.
While they were still contending with the idolatrous inhabi
tants of Lystra, some emissaries from the synagogues of Antioch
and Iconium arrived. By their declamatory addresses, these Jews
so changed the minds of the people that they went so far as to stone
Paul. Thinking him dead, they dragged him out of the city. It
was thus that God punished him for the stones which he had cast
against St. Stephen by the hands of others, and that he expiated
the fault which he had committed by concurring in the torture of
the first of the martyrs.
CATXCHTSM OF PEHSEVERANCTE.
21
The Jews were satisfied ; but Paul was not dead. The same
day he returned to the city. However, not to irritate his persecu
tors further, he left it the next day, and went with Barnabas to
Derbe. Numerous victories crowned their courage. They passed
again through Lystra and Iconium, ordaining Priests in every
church with prayer and fasting, and, while encouraging the Faith
ful to persevere in the Faith, reminding them that it is by many
tribulations we are to enter into the kingdom of God.
In the year of Our Lord 47, the two Apostles returned to
Antioch. Paul did not remain here a long time. He carried the
Gospel into Cappadocia, Pontus, Thrace, Macedonia, and even
Illyria. Like a divine cloud driven along by the wind of charity,
this wonderful man travelled over all the earth to pour out the
vivifying dew of the divine word. Five years afterwards he was
at Philippi, a city of Macedonia, where he converted among others
a woman named Lydia, a seller of purple. She received Baptism
with all her family, and obliged St. Paul and his companions to
lodge with her, as a sign that they judged her to be faithful to the
Lord.
Here Paul endeavoured to gain to Jesus Christ all who came to
listen to him. One day as the evangelical labourers were going to
prayer, they were met by a girl possessed by a devil, who instructed
her regarding secret things as far as a devil could do so. She had
placed herself at the service of a gang of impostors ; and her evil
talent of divination, which has made dupes in all ages, was a source
of ample income for them.
As we were passing along, says the sacred historian, we were
perceived by this girl, who immediately followed us, crying out,
"These men are the servants of the most high God; they show
you the way of salvation." Paul let her speak. At length, wearied
with this artful praise, he commanded the devil to go out of the
girl's body, and he was obeyed. But the cruel avarice that pos
sessed the masters of this poor creature cast them into despair at her
core. They endeavoured to give it the colour of a state offence, not
daring to acknowledge their passion. They arrested Paul and
Silas, and, dragging them to the market-place, presented them to
the magistrates. " We bring you two men who are disturbing the
city," they said. Without further investigation, the magistrates
ordered them to be beaten with rods and cast into prison. The gaoler
led them to a dungeon and secured their feet in stocks, which obliged
them to lie on their backs and prevented them from standing up
straight.
So many ignominies, far from disheartening them, only filled
them with a divine joy : at midnight they began to praise God with
22
CATECHISM OF PEH8EVERANCE.
such fervour that the other prisoners heard them. God, on His
side, was pleased to show the efficacy of their prayers. The foun
dations of the prison were shaken, the doors were opened, the
fetters of all the prisoners were broken. The gaoler, awaking, and
seeing the doors open, thought that his prisoners had escaped. As
he should answer for them with his life, he drew out his sword to
kill himself. Paul saw him, though no light had yet been brought,
and cried out, " Do yourself no harmwe are all here."
The gaoler procured a light, and, entering the dungeon of Paul
and Silas, fell trembling at their feet. He led the Saints into his
own apartments, washed their wounds, and gave them to eat.
" Masters," he said to them, " what must I do that I may be
saved?" They answered him, " Believe in the Lord Jesus." He
believed and was baptised with all his family.
When day was come, the magistrates sent lictors to the prison
with an order to release the two prisoners. The gaoler hastened to
inform them of the good news. Then St. Paul, who had not uttered
a word of complaint when beaten with rods and cast into prison,
said that it was very strange if Roman citizens could be treated as they
had been, and afterwards let out of prison secretly withoutany repara
tion being made to them.' " No," said he, " this matter cannot pass
so easily. Let them come themselves and set us free." He was
very glad to frighten the magistrates a little, so that the Faithful of
this city might have more quiet and liberty. These rulers, greatlyalarmed, came to the prison, and besought the two Saints to leave
it and to depart from the city. Paul cherished ever afterwards a
tender recollection of the Christians of Philippi ; and they, on their
side, always looked up to him as a father. It was these beloved
children that at a later date brought to the Great Apostle in Corinth
the things of which he stood in need. They observed the same
conduct a long time afterwards, when he was a prisoner in Rome.
Prayer.
0 my God ! who art all love, I thank Thee for the admirable
zeal with which Thou didst fill St. Peter and St. Paul ; grant me
the docility of the Early Christians.
attend to these instructions with a great desire to profit by them.
1 Roman citizens enjoyed great privileges. The laws specially forbade their
being beaten with rods. (Chrys., in Act. Homil. xlviii.)
23
LESSON III.
CHRISTIANITY ESTARLISHED. (FIRST CENTtJRY, Continued.)
Missions of St. Paul to Thessalonica, to Athens, to Corinth, to Ephesus, to
Jerusalem. He is taken prisoner and sent to Ciesarea. He sets out for
Home. His Reception. Though a prisoner, he preaches the Gospel. Ho
Tisits the East, and returns to Rome, which he enters with St. Peter.
Death of Simon the Magician. Martyrdom of SS. Peter and Paul.
Paul and his companions, having left Philippi, went to Thessalonica,
a celebrated city, and the capital of the province. Paul wus
specially destined to be the Apostle of the Gentiles. It was by
this title above all that the children of Jacob, who regarded him as
the natural enemy of their privileges and their law, everywhere
declared themselves to be his relations. Yet he did not cease to Reek
them in all places where he established his missions : he preached
on three Saturdays in the synagogue of Thessalonica. His words
were not spoken in vain. They converted a few Jews and a great
many Gentiles. These new Christians became, by their constancy,
their piety, and their tender charity, the model of all succeeding
churches.
The Apostle behaved towards them as a fond mother towards
her children. In the exuberance of his love he would have desired
to give them not only the knowledge of the Gospel, but even his
own life. He exhorted and consoled them, and besought them to
act always in a manner worthy of God and of the glory to which
they had been called. He taught them to sanctify their least
actions, and particularly the labours of their hands, in which he
set them an example.
Meanwhile, the hardened Jews resolved to rid themselves of the
new preachers. Warned in time of the storm that threatened them,
Paul and Silas departed for Berea. Here tho Gospel soon bore
fruit. But certain emissaries having come from Thessalonica to
stir up the people, the Christians were obliged to take Paul down
to the sea-shore and to put him on board a vessel. Thus did God
permit the breath of persecution to drive from city to city this
beneficent cloud, in order that it might pour out far away the salu
tary rain with which it was charged. So true it is that, in the
hands of Providence, the passions of men tend to the accomplishment
of Its adorable designs.
Some Christians of Berea accompanied the Apostle to Athens,
where Silas and Timothy were to meet him. Athens had been the
rendezvous of the greatest geniuses, the most famous philosophers !
24
It was still the most polished of cities, the one most occupied with
literature. All the fruit that it had derived therefrom was that,
Rome excepted, there was not in the world a city more crowded
with idols, more burdened with superstitions. It adored all the
false gods that it knew to be adored by other peoples. Lest it
should have omitted any of which it had no knowledge, it erected
an altar with this inscription : To the unknown God.
The zeal of the Athenians for error animated that of St. Paul
for truth : so much so as to make him pine away with grief. He
used to speak to the Jews every Saturday in the synagogues, and
in the market-place every day to those whom he met : he had no
want of auditors. The inhabitants of Athens seemed to have no
other occupation than to while away their time in hearing and
telling some new things. The city was also full of Stoics and
Epicureans, people curious to know every strange doctrine. They
came therefore in a crowd to listen to the word-sower : this is the
name that they gave the Apostle. In the beginning they were well
enough satisfied with ridiculing him ; but they soon led him to the
Areopagus, that he might render an account of his doctrine. The
Areopagus was the Senate of Athens. Nothing is more celebrated
in classic history than this assembly, regarded as the oracle of truth
and the standard of taste.
We may also say that there never was a more celebrated
meeting than that in which Paul appeared before this academy.
Christianity and Paganism, which seemed as if they had been a
long time looking out for each other, were at length come face to
face : they were about to wrestle with all their strength. On the
one side stood the representatives of all the philosophical sects of
antiquity, their hearts inflated with pride, their heads filled with
prejudices, their tongues expert in sophistry. On the other, a
stranger, a Jew of low stature, one in whose exterior there was
nothing to command respect. What could be more dramatic or
exciting than such a contrast? When all the judges had taken
their seats, Paul appeared at the tribunal. What is he going to
say ? To appreciate the sublime simplicity of his discourse, it is
necessary to remark that each of his words is like the stroke of a
hammer, which demolishes some one or even several of the absurd
systems regarding God, man, and the world, of which his judges
are the partisans or the apostles. That he may not strike them on
the forehead, Paul does not encounter paganism or philosophy
directly : he sets forth the truth. It is for his auditors to draw the
conclusion. Here is his admirable discourse:
" Citizens of Athens ! Whatever meets my eyes tells me that
you are religious even beyond measure. For, passing through your
25
city, and observing the images of yonr gods, I have even seen an
altar on which I read the inscription, To the unknown Qod. Now
that which you adore without knowing it, I am come to preach
to you, namely, the God who made the world and all things
therein. The Master of heaven and earth, He does not dwell in
temples raised by the hands of men. If He receives the homage
of mortals, it is not because He has need of anything, since it is He
who gives life and breath and everything else good to all.
" It was He who brought forth from one man the whole human
race, to dwell upon the earth, marking for every man the term of
his life, and for every people the limits of its possessions. His de
sign was that men should seek Him in His works, and that, having
found Him, they should render to him their homage ; for He is not
far away from any one of us. It is in Him that we live, and move,
and have our being. Hence it was that some of your poets said,
We are the offspring of God.
"Now, being the children of God, let us beware of supposing
that the Divinity is like idols of gold, silver, or stone, works of art
and the devices of men.
" And God indeed, looking with pity on those past times of
ignorance and blindness, now declares to men in every part of the
earth that they must do penance for their wilful wanderings from
the right path ; because He has fixed a day on which He will judge
the world with the utmost equity, by the ministry of a Man to
whom He has given the power to do so : of which He has assured
us beyond all doubt by raising this Man from the dead."
It is impossible to imagine anything better suited to the disposi
tions or the capacities of his auditors than this discourse of the Great
Apostle. An altar erected to the unknown God, in the city of
Athens, attracts his attention. He takes occasion from it to awaken
in the minds of the idolatrous and superstitious Athenians those
ideas of a Creator, a Master, and a Judge which the works of God
so naturally suggest to all men. He makes them feel how far they
have departed from the first of truths. He'adds that God wishes to
put an end to this culpable ignorance : that it is necessary to be
converted, because the world will be judged ; that the Judge exists,
and that, to render testimony to the supreme authority given Him,
God has raised Him up from the dead.
Thus the unity, the spirituality, the sovereign perfection of God ;
the creation of man to the image of God, his fall, his obligation to
do penance because he must render an account of his works; the
creation of the world intended to reveal to man the existence of
God : these are the chief articles of the simple and sublime symbol
set forth by the Apostle. And so all the systems of philosophers
-
26
regarding a plurality of gods, the eternity of the world, creative

atoms, the nature and the destiny of the soul, are reduced to dust.
What was the fruit of this discoursethe most heautiful, doubt
less, that ever fell from the lips of a mere mortal ? The same that the
word of God still daily produces. No one durst answer it. Some
mockedbehold the impious ! Others put off concerning them
selves with it till another timebehold the indifferent ! A few
believedbehold the Faithful! Among the last-mentioned was
one of the members of the Areopagus, named Denis, who became
the first Bishop of Athens and of Paris.
On leaving the Areopagus, Paul learned that Timothy had
arrived. Accompanied by his dear disciple, he quitted the city in
which he had perceived that the harvest was not yet ripe, and shortly
afterwards reached Corinth, the capital of all Greece.
Situated between two seas, which made it the commercial centre
of the East and West, this city was exceedingly rich and populous.
All vices, but especially impurity, reigned here to a frightful degree.
St. Paul went to lodge with a man named Aquila and his wife
Priscilla. He chose their house because they were Jews and tentmakers like himself : he used to work with them. No more at
Corinth than elsewhere did the Great Apostle wish to receive his
subsistence from those to whom he gave the treasure of truth. The
self-denial, the prayers, and the zeal of the new missionary had
their effect. In spite of all obstacles, Paul planted the Faith at
Corinth. It was here that Timothy, who had gone to Thessalonica,
rejoined him with Silas. They were his consolation, as well by
their presence as by the good news that they brought him of his
dear Thessalonicans. To these fervent neophytes he wrote his first
epistle, that he might congratulate them and encourage them in
their attachment to the Faith.
After an abode of eighteen months at Corinth, Paul left it, and,
passing through various provinces of Asia, went to Jerusalem. He
soon returned to Ephesus. Here he remained for three years to
found this church, which St. John should afterwards consolidate by
his presence and honour by his death. It is impossible to tell all
that the Great Apostle had to endure, in order to clear this uncul
tivated field. He informs us himself that there was not a day but
he ran the risk of his life. On one occasion, among others, he was
seized and thrown to beasts in the amphitheatre ; but God delivered
him.
In the midst of so many labours and dangers, the indefatigable
Apostle wrote his letter to the Galatians. These fervent Christians
had let themselves be deceived by some false teachers, who wanted
to make them submit to the Mosaic observances : their efforts
CATECHISM OP PERSEVERANCE.
27
tended simply to the overthrow of the Gospel. St. Paul wrote to

them with an energy proportioned to his zeal, and to the greatness
of the evil that he strove to remedy. About the same time he also
wrote his two letters to the Corinthians. All the wise counsels
that the most enlightened firmness, the most tender charity, and the
most sublime prudence could inspire, are to be found in these two
monuments of apostolic zeal.
Meanwhile, the good seed began to bud. Ephesus already
counted a considerable number of Christians; but contradiction is
the seal of the works of God. So many conversions drew new
troubles on the Apostle. Diana, the goddess of the chase, had at
Ephesus a temple which was regarded as one of the wonders of the
world : all idolaters held it in veneration. Those who came to
Ephesus never failed to visit this temple, and, in order to render
homage to the goddess, they were accustomed to buy and carry
home with them some little silver temples, in which the statues of
the goddess might be placed.
A certain man named Demetrius, by occupation a silversmith,
had a very large stock of these articles on hands, and saw clearly
that if the doctrine of Paul should gain ground, there would be an
end to his business. Hereupon, he called together all the other
silversmiths of the place. " You know," he said to them, " that it
is from these goods manufactured in honour of Diana that we earn
a livelihood. You know, too, you see with your eyes, that this Paul
turns aside, not only in Ephesus, but throughout all Asia, an in
numerable multitude of people from calling on us, preaching every
where that gods made by the hands of men are not gods. What
will be the consequence ? Why, our craft will be set at nought,
and the temple of the great Diana, revered throughout all Asia, will
become an object of contempt."
This was to catch vulgar souls by the most effectual means
interest and superstition. Demetrius succeeded far beyond his
hopes. All the workmen, filled with rage, began to cry out, " Great
is Diana of the Ephesians I" The people flock together. The city
becomes one scene of wild confusion. At length there is a rush to
the theatre. For want of Paul, whom God has hidden from the
fury of his enemies, the crowd drags along violently two of his com
panions, Gaius and Aristarchus.
Paul, informed of what was occurring, had courage enough to
desire to present himself before the maddened multitude ; but his
disciples opposed him in this project. Meanwhile, a thousand shouts
rose from the crowd ; and, as nearly always happens in a popular
commotion, a great many even of the most excited did not know
what was the matter. The Jews were nfraid lest the storm should
28
CATEcarsM of perseverance.
burst upon them. In their anxiety they did all in their power to
place one of their party, named Alexander, on an elevated stand,
from which he might be able to make himself heard and to
plead their cause. He tried to speak ; but as soon as it was known
that he was a Jew his voice was drowned by a thousand shouts
louder than before, " Great is Diana of the Ephesians I" The up
roar lasted for about two hours, without any possibility of calming
it When the multitude were tired of this conduct, the town-clerk
came forward and represented to them that such a tumult might be
regarded as a sedition, for which the inhabitants would be respon
sible to the emperor; and that if Demetrius had a misunderstand
ing with anyone, he might go to the court and obtain justice from
the proconsul. The people were satisfied with these words and
dispersed.
On his side, Paul, having assembled the Christians, bade them
farewell, and had no other desire than to depart. Before setting
out, he addressed his famous Letter to the Romans : it was in the
year of Our Lord 58. This Letter, written after several others, is
nevertheless placed first, as well on account of the dignity of the
city of Rome as of the important instructions and the admirable doc
trine which it contains. The Apostle explains particularly in it the
mystery of grace which justifies the sinner, and shows that neither
Jews nor Gentiles deserved such a mercy.
Though St. Peter had founded the Church of Rome, St. Paul
wrote to the Faithful composing it, for he was the Apostle of the
Romans as well as of other peoples. He had already filled with
the name of Jesus Christ all the countries extending from Judea to
Illyria. Through the various provinces of the East, there was not
a place to be found in which the Gospel had not been announced.
Wherefore, he had resolved to go to Spain as soon as he should have
taken to Jerusalem the alms of the Faithful, and, on his way
thither, to call at Rome. Admirable zeal ! Empires were wanting
for the ambition of Alexander, and now the earth is too small for
our new conqueror !
All things being ready, Paul set out from Ephesus, where he
had dwelt three years. After passing through Macedonia, collect
ing the alms of the Faithful for their brethren in Jerusalem, he
arrived at Troas, where he celebrated the feast of the Pasch. On
this day the disciples assembled in a third-story room to break the
sacred bread. Paul preached till midnight, because he should leave
the next day. Thus they forgot the hours of refreshment and
sleep, all hungering only for truth and the salvation of their souls.
The devil wished to disturb this holy joy ; but he only increased it.
A young man named Eutychus, who had been sitting at a window,
CATKCH1SM OP PERSEVERANCE.
29
could not resist drowsiness. While asleep during the sermon, ho

fell from the third story and was killed. This accident points out
very clearly the punishment deserved hy those who listen negli
gently to the word of God; but God turned it to the glory of His
Apostle and the consolation of the Faithful.
Paul came down immediately, cast himself on the dead man,
and, embracing him, restored him to life. " Be not grieved," he
said, returning with him to the assembly, " the young man is alive."
He continued his discourse, and blessed the sacred bread. We may
judge of the renewed fervour with which the disciples heard the
Apostle and partook of the holy mysteries. The Divine Eucharist,
presented by the hands of a Saint who had just raised a dead man
to life, could not fail to touch minds deeply convinced and hearts
well disposed. After the heavenly banquet, Paul continued to ex
hort and to console the Faithful. At break of day he departed for
the port, and, having embarked, reached Miletus the third day
afterwards. This was a celebrated city on the coast of Asia, in the
province of Caria.
It was his intention to be in Jerusalem at Pentecost, that he
might more easily gain the Jews by the respect which he would thus
show for their feasts and their ceremonies. Notwithstanding his
little leisure, he could not prevent his zeal from convoking a kind
of synod at Miletus. Sending to Ephesus, he called the Ancients
of the Church, that is, the Pastors whom the Holy Ghost had there
established to rule the people of God. When he saw them all
gathered round him, he uttered one of those apostolic farewells in
which a father, all tenderness, letting the sentiments of his heart
escape unrestrained, says to his children such touching things as can
never be forgotten.
'* You know," he said, "what has been my behaviour among
you, since the first day that I came to Asia. I have served the
Lord in humility, in tears, in the contradictions raised against mo
by the Jews. Yet I have neglected nothing, omitted nothing, that
I thought would contribute to your salvation. I have preached the
Gospel to you in public and in private.
"And now, drawn as it were in chains by the Holy Spirit, I
am going to Jerusalem, ignorant of the fate that is reserved for me.
What I know is that the Holy Spirit tells me to announce, in all
the cities through which I pass, that bands and tribulations await me
at Jerusalem. But I am not afraid of these things : I do not prefer
my life to the eternal salvation of my soul. It matters little what
will happen, provided I finish my course and accomplish the mission
which I received from the Lord Jesus, to preach the Gospel of the
grace of God.
30
"What I also know is that you, whom I have visited in my

travels, preaching the kingdom of God, shall see me no more.
Watch therefore over yourselves, and over the flock of which the
Holy Ghost has appointed you bishops and leaders the dear flock
which Our Lord purchased with His blood. Watch therefore, I
say to you again, keeping in mind that for three years I ceased not,
iay or night, to admonish every one of you with tears. And now I
commend you to God, and to His grace, which is powerful enough
to raise and to uphold the building of the Church, whose foundations
I have laid among you."
To all the other traits that characterise the perfect pastor, the
Apostle adds that of disinterestednessa noble virtue, which
shone in his life with rare lustre. " I have never desired any man's
gold, or silver, or apparel," he says, " as you yourselves know.
These hands have provided for my wants and those of my fellowlabourers."
After this affecting discourse, Paul casts himself on his knees :
all present imitate his example and pray together. The silence of
prayer was soon interrupted by the sighs and sobs of the assembly.
All the children of this good father fell on his neck, weeping much,
especially because he had said to them that they should never see
him again in this world : and thus they brought him on his way to
the ship.
Paul disembarked at Tyre, and a few days afterwards he was
at Jerusalem. The day after his arrival in this city, he went to see
St James, its Bishop. All the Priests assembled to salute him, and
to bless God for the wonders wrought by his ministry among the
Gentiles. Seven days rolled by, during which the Apostle was
occupied solely with the distribution of the alms that he had
brought to the Faithful. As he was one day praying in the temple,
ho was recognised by some Jews from Asia. They began on the
spot to cry out that it was he who everywhere dogmatised against
the Law. This cry roused the whole city. The people fell on the
Apostle, and dragged him out of the temple, that they might beat
him to death with more freedom and less scruple. These furies
would soon have killed him, if they had been let alone ; but the
tribune, Claudius Lysias, who commanded the Koman cohort that
kept garrison in Jerusalem, ran hastily with his soldiers: his
presence stayed the mob. Taking the Apostle out of their hands,
he loaded him with chains, and would have scourged him, the
better to appease the people ; but Paul put a stop to his designs byinquiring boldly, " Is it thus that you dare to treat a Roman
citizen ?"
These words made Lysias tremble. He hastened to secure the
31
Apostle from the violence of his enemies, and to send him to Felix,
the governor of Palestine, who resided at Caesarea. Like most other
Roman governors of those days, Felix was a venal soul, anxious
only for wealth. He was soon fully aware of the innocence of his
prisoner ; yet he kept him in prison for two years, hoping that
some one would deliver him hy the payment of a considerable sum
of money. This unjust detention would have been prolonged if
Paul had continued longer in his power ; but Felix was recalled,
and Nero appointed Portius Festus as his successor, in order to
win over the Jews. Felix left Paul, chained in the prison of Caesarea,
to the discretion of Festus.
The nomination of a new Roman president in Judea was the
last arrangement of Providence to bring about the departure of the
Apostle for his mission in Italy. Festus, on his arrival from Rome,
called the Apostle before him. After hearing his accusers, the
president asked him where he wished to be judged. Paul answered,
" I appeal to Caesar." Festus, astonished at this answer, conferred
a moment with his council, and returning to his tribunal said,
" You have appealed to Caesar; to Caesar you shall go." Thus do
men, without knowing or desiring it, second the designs of Provi
dence. Paul went to preach the Gospel in Rome, and the predic
tions of the Saviour were accomplished to the letter.
The governor learned that a ship, which had called at Caesarea,
was about to lift its anchor. Paul was put on board with other
prisoners, under the care of an officer named Julius, a centurion of
a cohort of the Augustan legion. He had St. Luke and Aristarchus
of Thessalonica with him. The history of this voyage is so in
teresting in itself, and so well calculated to acquaint us with the
zeal and noble character of St. Paul, that we shall enter into some
details regarding it.
After launching out, says St. Luke, we began to coast along by
the shores of Asia. The next day we arrived at Sidon, and Julius,
treating Paul courteously, permitted him to visit his friends and to
provide for his wants, Having set sail again, we steered our course
under Cyprus, for the winds were contrary. Passing over the sea
of Cilicia and Pamphilia, we reached Lystra, where the centurion,
finding a ship of Alexandria about to sail for Italy, removed us into
it. We made very little way for many days, and it was only with
extreme difficulty that we came abreast of Gnidus ; and, because
the wind was keeping us back so much, we sailed near the island
of Crete on the Salmone side. And, coasting along, we touched at
a place named Good Haven, not far from which was the city of
Tbalassa. A good deal of time having been thus spent, and our
advance still becoming more dangerous, Paul warned the crew to
32
CATECHISM OF PERSEVEEANCE.
look well ahead of them. " My friends," he said, " I see that you are
running a very great risk, not only as regards the ship and the cargo,
but also our lives." But the centurion had more trust in the words
of the pilot and the master of the ship than in those of Paul ; and,
as the harbour was not a commodious one to winter in, the majority
of the authorities were of opinion that they ought to put out to sea
and strive to gain Phenice, a Cretan port, there to pass the winter.
The south wind beginning to blow gently, they thought that
they might execute their design with safety. Accordingly, they
heaved anchor and for some time coasted along by the island of
Crete. But there soon arose a tremendous north-east gale, which
drove us under a little island called Cauda, where we were scarcely
able to master the boat.
The next day, as we had been dreadfully beaten about by the
storm, the sailors cast a goodly portion of the cargo into the sea.
The third day afterwards, they also cast out with their own hands the
tackling of the ship. Yet neither sun nor stars appeared for manydays ; and the storm continued so violent that all hope of our being
saved was lost. In the midst of the general alarm, Paul arose and
said, "Doubtless, my friends, you would have done better, you
would have saved yourselves all this trouble and loss, if you had
taken my advice, not to leave Crete. However, I exhort you to have
courage, for not one on board shall perish : only the vessel shall be
lost. I tell you so because this very night an angel of God, whose
I am, and whom I serve, appeared to me and said, ' Fear not, Paul ;
thou must be brought before Caesar, and I am further to inform thee
that God hath given thee the lives of all them that sail with thee.'
Wherefore, my friends, be of good cheer; for I have this confidence
in God, that what has been communicated to me will turn out true.
But we must be cast on an island."
The fourteenth night, as the winds drove us along on the Adriatic
Sea, the sailors thought about midnight that they could see land,
and, having cast out the line, they sounded twenty fathoms of
water, and, a little while after, fifteen fathoms. Then, fearing lest
we should dash against a rock, they dropped four anchors from the
stern, and waited anxiously for daybreak. Now, as the sailors
were purposing to flee from the ship, having lowered the boat into the
sea under pretence of dropping anchors from the bow, Paul said to
the centurion and to the soldiers, " If these people do not stay in
the ship, you cannot be saved." Then the soldiers cut the ropes of
the boat and let it fall off. When morning was come, Paul besought
them all to take food, saying, " This is now the fourteenth day that
you have been fasting, scarcely taking anything, in expectation of
the end of the storm. Wherefore I pray you to take some meat
33
that you may be able to save yourselves, for not one of you shall
lose a hair of his head."
After these words he took bread, and, having returned thanks to
God in presence of all, he broke it and began to eat. The rest took
courage and began also to eat. Now, we were two hundred and
seventy-six souls on board. When the seamen were refreshed, they
lightened the ship by casting the wheat into the sea. It being now
day, they could not make out what land was in view ; but they
saw a creek, on the shore of which they resolved to ran the vessel
aground, if they possibly could. They took up the anchors there
fore, and at the same time let go the helm-bands. Then, committing
themselves to the sea and hoisting the mainsail to the wind, they
made for the shore. But, meeting with a small promontory, they
stranded the vessel there. It was then that the soldiers gave counsel
that all the prisoners should be killed, lest any of them, swimming
from the wreck, should escape. But the centurion, who wished to
save Paul, forbade this, and commanded that those who could swim
should first cast themselves into the sea and get to land. As for
the others, some were carried off safe on planks and some on the
spars of the ship. And thus it came to pass that not a siDgle life
was lost.
Now, there were in this place lands belonging to a man named
Publius, the chief man of the island. He received us very kindly,
and for three days entertained us with much hospitality. It hap
pened that his father was sick of a fever and dysentery. Paul
went to see him, and, having prayed and imposed hands on him,
healed him. After this miracle, all the inhabitants of the island
that were sick came to Paul and were healed. They also showed
us many honours, and supplied us with everything necessary for the
continuance of our voyage. At the end of three months, we em
barked in an Alexandrian ship, which had spent the winter in the
island, and which bore Castor and Pollux on its flag. We reached
Syracusa, where we tarried three days. Thence, coasting along, we
came to Rhegium. After one day, the wind being set from the
south, we arrived on the second day at Puteoli, a city near Naples.
Paul found some Christians here ; for Rome, nay Italy itself,
was already crowded with them : St. Peter had planted the Faith
in these parts long ago. After spending a whole week with the
fervent neophytes of Puteoli, Paul set out for the capital of the
world. The brethren of Rome came forth sixty miles to meet him,
some as far as a city called The Forum of Appius, others to a place
called The TJtree Inns.' Surrounded by these fervent disciples, the
1 These ever memorable places still exist. On Feb. 15, 1842, we passed
vol. m.
4
34
CATECHISM OF PERSKVSEANCE.
Great Apostle made his entrance into the city of the Csesars by the
Appian Way : it was in the early part of the spring of the year 61
after the birth of Jesus Christ. He entered the city laden with
chains, but with the joy and noble confidence of a prince returning
to his capital on a triumphal chariot, crowned with the laurels of
victory.
All the prisoners were handed over by the centurion Julius to
the prefect of the prsetorium, who was the captain of the emperor's
guards. This position was then held by Afranius Burrhus, whose
good qualities are praised by history, and who restrained as long as
he could the evil propensities of Nero. Paul, admired by the very
pagans, was granted leave to dwell by himself, with a soldier to
whom he was made fast day and night by a long chain, according
to the custom of the Romans. The Apostle rented a lodging for
himself and his guard : here he spent two whole years, labouring
with his hands to defray his expenses.
He received all who came to visit him, and preached the
Gospel boldly to them. His captivity was a constant mission, which
aided very much in the propagation of the Faith, and made him
self celebrated even at the court of the emperor, where there were
already many Christians.
Meanwhile the Faithful of Philippi, so tenderly attached to their
Apostle, having learned that he was a prisoner at Rome, sent to him
their Bishop, Epaphroditus, as well to convey him presents as to
assist him otherwise in their name. Paul wrote to his dear
Philippians a letter, in which are revealed all the greatness of his
soul and the ardour of his zeal. He also wrote to Philemon of
Colossa, a Phrygian city, in favour of Onesimus, one of this man's
servants. " I beg of you," he says among other things, " in the
name of my chains, to receive him as you would receive myself.''
From this same prison came forth also the admirable Epistles to the
Colossians and the Hebrews.
After a captivity of two years, St. Paul succeeded in obtaining
a hearing, and, having fully cleared himself from all the accusations
urged against him by the Jews, was set at liberty. The man of
God soon departed again for the East. According to the general
opinion, it was during the course of this journey that he wrote to
his beloved disciples Titus and Timothy. After casting a last look
on the eastern churches, this glorious orb turned once more towards
the city of Rome, where it should sink for ever. Having returned
through Cuitcrna, which, tradition assures us, is the Three Taverns of the Acta
of ths Apostles. A few hours afterwards we breakfasted, in the midst of the
Pontine Marshes, at the Appii Forum, now called Forappio. (See the Trots
Rome, t. II.)
CATECHISM OF PER8EVEEAUCE.
35
to the capital of the world, he wrote his second letter to Timothy,

and also a letter to the Faithful of Ephesus.
Paul entered Rome with St, Peter. These two conquerors,
uniting their powers, planted the standard of their Divine Master
even in the Palace of Nero ;' but this infamous prince, who pre
ferred to lose an empire rather than his infamous pleasures, could
not endure the introduction of such a holy religion into Rome. His
fury knew no bounds when he was informed of the conversion of a
courtesan who was his guilty idol. The Great Apostle, the worker
of this prodigy, was immediately laden with chains and cast into
prison, where he was soon joined by St. Peter.
Before triumphing over Nero himself by a glorious death, the
two champions of Jesus Christ should win a splendid victory over
the greatest enemy that the Church had in those early times.
Simon the magician, sent to Rome by the devil for the purpose of
decrying and hindering the progress of the Gospel, had announced
that, as a proof of his divinity, he would fly in the air. It was on
the day of the public sports, in presence of the whole city, including
the emperor himself, that the false prophet was to work his pre
tended miracle and confirm his doctrine. Peter and Paul, having
learned all this, began to pray. The impostor, abandoned by the
devils who upheld him, fell to the ground and broke his legs : his
blood even marked the tent from which Nero was watching him.
He was borne off ; but, mad with rage, he flung himself from the
top of his house and so ended his life.*
The day of the martyrdom of the two Apostles having come,
they were brought forth from their prison, and led together out of
the city by the Ostian Gate. St. Peter was taken to the Vatican
Hill, where he was crucified with his head downwards : he had
asked out of humility to be so put to death, lest it might be supposed
that he affected the glory of Jesus Christ, if crucified in the same
manner as his Divine Master. St. Paul was taken to a place called
the Salvian Waters ;3 and, as a Roman citizen, was beheaded. The
ever memorable day on which these events occurred was the 29th of
June, in the 66th y.ear after Jesus Christ.4 8t. Peter, the Founder
and first Bishop of the Church of Rome, had governed it for about
twenty-five years.
i The two Apostles were not content with evangelising the city of Bome.
St. Paul passed into Spain. St. Peter sent into Gaul and Germany the first
Bishops of these countries : among the number, St. Denis the Areopagite, the
apostle of Paris. (See Lea Troia Rome.)
' Prud., de Martyr., II, 145. (See also Tillemont, 1. 1, 180, and Selvaggio,
L I, 21.)
'
3 Baron., 68, Constit. apost., lib. VI, c. ix.
iSee Baron., ad ann. 69, 1, 3, 19.See Let Trois Rome,i. HI, and
ogginio, De Itinera et Episcopate Romano Dim Petri.
36
CATECHISM OF PER8EVEBANCE.
Prayer.
0 my God I who art all love, I thank Thee for having brought
us into life in the bosom of Thy Holy Church ; grant us the grace
to be ever sincerely attached to the Roman Church, the Mother and
Mistress of all other Churches.
as myself for the love of God ; and, in testimony of this love, 1 will
do promptly all that the Church commands me.
LESSON IV.
CHRISTIAHITY ESTARLISHED. . (FIHST CENTURY, Continued.)
Life, Missions, and Martyrdom of St. Andrew, and of St. James the Greater.
Judgment of God on Agrippa, the First Royal Persecutor of the Church.
Life, Missions, and Martyrdom of St. John the Evangelist ; of St. Philip ;
of St. Bartholomew ; of St. Thomas ; of St. Matthew ; of St. James the
Less ; of St. Jude ; of St. Simon ; of St. Matthias ; of St. Mark ; and of
St. Luke.
The last lesson set before our eyes a short history of SS. Peter and
Paul : the present will sketch for us the expeditions and victories
of other evangelical conquerors. The first of whom we have to
speak is St. Andrew. The brother of St. Peter, he had the glory of
leading to the Saviour him who should be the Head of the Uni
versal Church. After the Ascension, he directed his steps towards
Scythia, passed through Greece and Pontus, and at length turned
northward. The Russians are convinced that St. Andrew bore the
Faith to their country, and even to the frontiers of Poland. He
closed his life in the city of Patras in Achaia. It was here that he
gave his blood for Jesus Christ, by a death like that of his brother
and his Divine Master : he was crucified. Tradition teaches ub
that St. Andrew's cross was made of two pieces of wood, which
crossed each other obliquely in the middle and resembled the
letter XWhen from afar the holy Apostle saw the instrument of his
torture, he cried out in a transport of joy, " Hail, precious Cross,
consecrated by the body of my God, and adorned by His members
as by so many costly jewels ! 0 saving Cross, receive me into thine
arms ! How long have I desired and sought thee ! May He who
employed thee to redeem me vouchsafe to receive me by thee !"
The relics of the Saint now repose in Italyin the cathedral of
37
Amalfi.' May his love for the Cross dwell wherever there are
Christians !
Here comes a new conqueror, a new witness of the Faith which
we have the happiness to profess. St. James, the son of Zehedee
and Salome, was a brother of St. John the Evangelist and a near
relative of the Saviour. He is surnamed the Greater, to distinguish
him from the Apostle of the same name who was Bishop of
Jerusalem. The latter is surnamed the Less, probably because he
was called to the apostleship after St. James the Greater, or because
he was of low stature, or perhaps on account of his youth. Salome,
the mother of St. James the Greater and St. John, was also named
Mary, and was a first cousin to the Blessed Virgin.
St. James belonged to Galilee. He was a fisherman by profes
sion, as were also his father and brother. After the ascension of
the Saviour, he hastened, like the other Apostles, to cultivate the
immense field that had fallen to him in the general division. "We
read that he preached the Gospel to the twelve tribes of Israel,
scattered over the earth. He carried the light of Faith to Spain.'
Laden with the spoils of hell, he returned to Jerusalem, and had
not long to wait for the day of his final triumph.
Agrippa, the grandson of Herod, had been brought up in Rome
during the reign of Tiberius. He had known Caligula, and
deserved the confidence of this prince by basely flattering his pas
sions. 8carcely was Caligula come to the throne, when, to show
his attachment to Agrippa, he gave him the title of King of the
Jews. The new monarch hastened to take possession of his states.
Pretending to be very zealous for the Law of Moses, he raised a
cruel persecution against the disciples of Jesus, quite sure of thereby
gaining the hearts of the Jews. He profited accordingly of the
journey that he made from Caesarea to Jerusalem with the object
of celebrating the Pasch in the year 43, to acquaint them with his
desire of pleasing them. St. James was the first victim of his policy :
having been arrested a few days before the solemnity, he was
ordered to be beheaded, which was done.
Eusebius relates, on the authority of Clement of Alexandria,
that the accuser of the holy Apostle was so struck by his courage
and constancy that he declared himself a Christian, and was con
demned at the same time to decapitation. As he was led with
St. James to the place of execution, he begged his pardon for having
thus delivered him to his murderers. The Apostle, turning, and
1 See Ughelli, Ital. Sacr., t. VII; and, regarding the traTels of the
Apostles, Selraggio, 1. 1, 17 et seq.
* Such is the tradition of the Church of Spainresting on the authority of
St. Isidore of Seville, Asc.
embracing him, said, " Peace be to you." They were put to death
at the same place. St. James the Greater is the first of the
Apostles that suffered martyrdom. The Church, losing on earth
one of the great pillars on which it seemed particularly to rest, did
not remain less firm, that its enemies might know well that it was
not established on the strength of men but on the omnipotence of
God.
St. James observed perpetual chastity. He used to eat neither
fish nor flesh. He wore only one tunic and a linen robe.' His body
was buried at Jerusalem ; but some time afterwards, his disciples
carried it away to Spain. He rests to-day in the cathedral of Compostella, which has become one of the most celebrated pilgrimages
of the Catholic world.
Agrippa, who put the holy Apostle to death, was the first king
that persecuted the Church. With him begins the dreadful history
of the justice of God exercised on those who dared to rise up against
the Lord and against His Christ. For kings and peoples have been
placed in the world to know, love, and serve Jesus Christ : this is
an immutable condition of their glory, their happiness, their very
existence. If they despise it, they are assuredly stricken with an
exemplary punishment. The rigorous precision with which this
law has been carried out during eighteen centuries is not the least
proof of the divinity of Christianity. It is a splendid answer to the
guilty indifference of our days, which seems to regard Jesus Christ
as a kind of dethroned monarch, who no longer deserves to be
feared, obeyed, or respected, while it throws an admirable light on
the care with which the Divine Shepherd watches from on high over
His dear flock.
Herod and Pilate, as we have seen, died miserably. Agrippa,
covered with the blood of an Apostle of Jesus Christ, had not long to
wait before feeling the effects of the divine vengeance. After the feast
of the Pasch, he returned to Cassarea with the intention of giving
some public entertainments in honour of the Emperor Claudius.
He was followed thither by an immense number of distinguished,
persons. On the second day of the sports he appeared in the
theatre, with magnificent silver-woven apparel, not less re
markable for its artistic elegance than its extreme costliness : it
derived a new beauty from the rays of the sun, which, shining at
the time, dazzled the eyes of the beholders. These, on their part,
showed him a kind of respect that savoured of adoration. Agrippa
having delivered a speech, the flatterersusually a very numerous
class around princesshouted out again and again, " It is not the
voice of a man, but of a god." The prince, intoxicated with this
1 Epiph., Epiat. iviii, c. xiv.
CATECHISM OP fEBSEtEHAlTCE.
wicked praise, forgot that he was a mortal ; but that moment an
Angel of the Lord struck him, and he felt such grievous pains in
his bowels that he could not endure them. After lingering on for
five days, the physicians being unable to afford him the least relief
or to prevent the worms from eating him up alive, he expired in
sufferings that cannot be imagined, much less described. The
justice of God !a warning to persecutors !
St. John the Evangelist holds the fifth place among the twelve
fishers of men who drew the world forth from the depths of
idolatry. The youngest of the Apostles, of virginal body and
heart, St. John was the beloved disciple of the Saviour. With Peter
and James, he was present at the glorious scene on Thabor, and
afterwards at the agony of Jesus in the Garden of Gethsemani. But
he alone, of all the Apostles, had the ineffable happiness of resting,
doling the Last Supper, on the adorable bosom of the Man-God.
He alone followed Him to Calvary. He alone was named with Mary
from the summit of the cross in the last will of the Saviour. As a
reward for so much love and fidelity, Jesus confided to him the care
of His Blessed Mother.
After the ascension of the Divine Master, John preached the
Gospel in Judea and Samaria. When the moment was come to bear
the sacred torch of truth to the Gentiles, the portion that fell to the
beloved disciple was the vast country occupied by the Parthians.'
These famous people were the only ones that then disputed with the
Komans the empire of the world. There remains no trace in history
of the wonders that St. John wrought for their salvation. We only
know that he returned to Asia Minor, and settled at Ephesus, where
the Blessed Virgin dwelt with him. The Beloved Apostle was
charged with the government of all the Churches of Asia, and
enjoyed a wide renown, as well on account of his eminent dignity as
of his virtues and miracles.
Having been arrested by command of Domitian, he was led to
Rorne in the year of Our Lord 95. He appeared before the emperor,
who, far from being touched at the sight of such a venerable old
man, barbarously commanded him to be thrown into a caldron of
boiling oil.* Great was the joy of the Saint when he heard his
sentence pronounced : he so burned with the desire of meeting
again his Divine Master and of returning Him love for love ! But
God was satisfied with his dispositionsgranting him, however, the
honour and the merit of martyrdom. He suspended the activity of
' Bar., 44; Aug., Qumt. ev., lib. II, e. xxxix ; et Estius, in Joan., p. 1250.
* TertulL, dt Prcucript., c. xxxvi. A chapel built on the pot of the
martyrdom, near the Latin Gate, still exieU,
40
the fire, as He had preserved the three children in the furnace of

Babylon. The Saint only found in the boiling oil a refreshing
bath, and he came forth from it more vigorous than he had
entered it.
The tyrant was greatly struck at this occurrence. Not venturing
again to put the Saint to death, he banished him to the island of
Patmos,' there to work in the mines. It was during his abode in
Patmos that St. Johna martyr, an apostle, and a prophet of the
~Ne w Lawwrote his Apocalypse : the word Apocalypse means
revelation. The Saviour here made known to His virginal Disciple
what should happen at the end of time, as well as the wonders of
the Heavenly Jerusalem, previously known only to Angels : so
much does God love to communicate Himself to pure souls I Con
demned to exile, and also to painful labours in mines, at a very
advanced age, St. John hoped soon to see an end of his life by
martyrdom ; but his Divine Master took away this prospect.
Domitian having been assassinated the following year, Nerva,
a man naturally peaceful and of many other good qualities, was
raised to the throne. St. John received permission to return to
Ephesus : he was then about ninety years of age. This did not
prevent him from visiting the provinces in the neighbourhood, as
well to consecrate Bishops there as to form new Christian terri
tories. Thus did he govern, as before, all the Churches of Asia.
One of those whom he consecrated in the closing years of his glorious
career was the great Polycarp, whom he established Bishop of
Smyrna.*
It was about this time that the heart of the Beloved Disciple let all
its goodness be seen. The holy old man, having gone to a city near
Ephesus,' entrusted to the Bishop, before all the people, a young
man who, to many bodily graces, joined a quick and warm disposi
tion of mind. " I recommend this young man to you as strongly as
I can," he said ; " I hand him over to you in presence of Jesus
Christ and of the Church." The Bishop promised to take care of
him ; but he soon forgot his promise. The young man, having too
much freedom, was corrupted by some young people of his own age.
Borne away by the warmth of his nature, like an unruly horse that
gallops off with the bit between its teeth, he soon surpassed his
companions in crime. He formed them into a band of robbers, and
placed himself at their head : no one more violent, pitiless, or terrible
than he !
' One of the Sporades or " Scattered Islands'' in the .-Egcun Sea.
Christ, ad Th. ; Baron., lib. I, c xcriii ; Eui., lib. Ill, c. xxiii.
CATECHlSlt OF PEESEVEEAlfCE.
41
Meanwhile, some business brought the Apostle back to the same

city. When it was arranged, he called the Bishop and said to him,
" Restore to me the deposit that Jesus Christ and I confided to you
in presence of the Church over which you preside." The Bishop
looked amazed. " I ask you again," said the Apostle, " for your
brother's soul, for the young man whom I confided to you." The
Bishop, casting down his eyes, replied with tears, " He is dead !"
" How so ?" inquired the holy old man ; " by what kind of death ?"
" He is dead to God," answered the Bishop ; " he became a wicked
and perverse youth, and, to tell all in one word, a robber. Instead
of being here in the Church, he has taken possession of a mountain,
on which he dwells with a troop of people like himself."
On hearing these words, the Apostle, rending his garments and
heaving a deep sigh, said to him, "Truly you are a faithful
guardian of your brother's soul !" He at once asks for a horse and
a guide. Listening only to his charity, the venerable old man
mounts the horse and rides off to the mountain mentioned. He is
soon arrested by the outlying spies ; but, instead of trying to escape
from them or begging them to spare his life, he cries out with a loud
voice, " It is to be taken that I am come ; lead me to your captain."
He is led along towards this young man, who stands armed to
receive him. Suddenly the robber chieftain recognises John. Seized
with fear, he betakes himself to flight. The Saint, unmindful of
his weakness and old age, runs after him with all his might, crying
out, " My son, my son, why do you run away from me ? "Why
do you run away from your father ? What have you to fear from
an old, unarmed man ? My son, have pity on me ! Fear not :
there is still hope for your salvation. I will answer for you to Jesus
Christ ; I will gladly suffer death for you ; I will give my soul for
yours. Stop, I say : it is Jesus Christ who sends me to you.''
The young man could not resist these tender words. He
stopped, threw away his weapons, and, casting down his eyes, burst
into tears. As he saw the holy old man drawing near, he went
forward to embrace him and to bedew him with tears ; but he took
care to hide his right hand, because it had been sullied with a
multitude of crimes. The holy Apostle, pressing him to his breast,
assured him anew and with an oath that he would obtain pardon
for him from the Saviour. He even went on his knees before him,
and, with a kindness that cannot be sufficiently admired, took the
hidden hand and kissed it, as being already purified by the tears of
penance.
Bejoicing in his success, the good shepherd brought back this
stray sheep to the fold, and presented it in the assembly of the
Faithful. He did not rest here : he offered continual prayers to
42
CAlECHtSM OP PEfcflETERASCE.
God for the young man. He mortified himself with him, softened
his heart, as hy a holy enchantment, with various words from the
Scripture, and did not leave him until he had re-established him in
the Church by a participation in the Sacraments.
It was also in the city of Ephesus that St. John, after his return
from Patmos, wrote his Gospel. We are indebted for it to the
entreaties of his disciples, of nearly all the Churches of Asia, and
of all the Faithful of the neighbouring provinces, who besought him
to render in writing an authentic testimony to the truth. He began
it only after a fast and public prayers. It was setting out with a
profound revelation that he uttered its first words,' In the beginning
was the Ward, and the Word was with God, and the Word was
God, &c. The other Evangelists made known the humanity of the
Saviour; St. John acquaints us with His divinity. This is the
chief object that he has in view.
The Beloved Apostle also wrote three letters, of which we are
still in possession. They are worthy of the favourite disciple of
Him who is all love. In order to consolidate the evangelical work,
God allowed St. John to live to an extreme old age. Unable, from,
the weight of his years, to walk any longer to the church, he used
to be carried thither by his disciples. Finding it beyond his power
to deliver a long sermon, he would only say these few words to the
people : " My dear children, love one another." When some persons
expressed themselves weary of always hearing the same thing re
peated, he made this answer, truly worthy of the Apostle of love :
"It is the commandment of the Lord. If this is done, itis enough."*
His old age was not fretful : he approved of innocent recrea
tions, and set an example in the matter himself. One day as he was
amusing himself in fondling a tame partridge, he was met by a
huntsman who seemed amazed on beholding so great a man employ
himself in such a way. " What is that in your hand ?" said St.
John to him. " A bow," answered the huntsman. " Why do you
not keep it always bent?" " Because it would lose its strength."
" Well," replied the holy Apostle, " it is for the same reason that I
allow my mind some relaxation." To conclude, having reached his
hundredth year, he gave up his beautiful soul into the hands of
Him on whose bosom he had had the happiness of reposing. He
was buried at Ephesus.
The sixth evangelical conqueror is St. Philip. This new Apostle
was from Bethsaida in Galilee : he was one of the first disciples of
the Saviour. When, after the descent of the Holy Ghost, the
twelve fishers of men divided the world amongst them, St. Philip
1 See Tillemont, 1. 1.
1 Hieron., in Epist. ad Gal., lib. Ill, o. vi.
CATECHISM OF PER8EVERAHCB.
43
took his departure for the two Phrygias. This glorious vanquisher
of paganism long enjoyed there the fruks of his triumph, since St.
Polycarp, who was not converted till the year of Our Lord 80, had
the happiness of conversing with him for some time. He was buried
in the city of Hierapolis, Phrygia, and more than once has this
city felt itself indebted for its preservation to miracles wrought by
the virtue of its holy Apostle.
The seventh is St. Bartholomew. Of Galilean descent, he was
numbered among the Apostles by the Saviour Himself. As soon
as, leaving the Upper Chamber, his companions set out, some for
the "West, some for the South, some for the North, he turned his
eyes towards the most barbarous countries of the East, and pushed
forward even to the ends of the Indies.' Under this title the
ancients sometimes understood, not only Arabia and Persia, but also
India properly so called. In effect, they speak of the Brahmans of
this countryfamous throughout the world for their pretended
knowledge of philosophy and for their superstitious mysteries. In
the beginning of the third century, St. Pantaanus, having visited
the Indies to refute the Brahmans, found traces of Christianity
there. A copy of the Gospel of St. Matthew in Hebrew was shown
him, which he was assured had been brought into those parts by
St. Bartholomew, when planting the Faith there.*
The holy Apostle returned to the countries situated on the
north-west of Asia, and met St. Philip at Hierapolis in Phrygia.
Thence he went into Lycaonia, where, as St. Chrysostom assures
us, he instructed the people in the Christian Religion. Lastly, he
penetrated into Great Armenia, there to preach the Faith to a nation
obstinately attached to the superstitions of idolatry: he there re
ceived the crown of martyrdom.3 Greek and Latin historians agree
in saying that he was crucified, and flayed alive. The union of
these two punishments was customary, not only in Egypt, but also
among the Persians : from the latter, their neighbours, the Arme
nians may have borrowed such a barbarous practice. It is believed
that the city of Albanopolis, where he was martyred, is the city of
Albania, situated on the shores of the Caspian Sea, which is close
to Armenia.
Who can think without astonishment on the many prisons which
the Apostles sanctified by their presence, on the vast regions which
they traversed and which they watered with their blood ? But
while we admire their ardent zeal and heroic courage, can we fail
to be humbled at the sight of our own slothwe who do little or
' Eueeb., 1. V, c. x.
' Greg, of Tours, b. I, c. xjxiv.
a., I V, p. 175.
44
CATECHTSM OF PERSEYERANCE,
nothing to extend the kingdom of God among the nations, or even

to sanctify our own souls ?
The eighth evangelical conqueror is St. Thomas. Like the
others of whom we have spoken, he was a Jew hy birth. It was
to him that the Risen Saviour gave permission to touch the holes
of His wounds. After the Ascension, he departed for the East, and
carried the Gospel into Persia and Ethiopia, and lastly into India,'
where he sealed with his blood the doctrine that he had preached.
We do not know the exact year of his martyrdom, which took
place in the city of Calamina. We know, at all events, that his body
was afterwards carried to Edessa, a celebrated city of Mesopotamia,'
where it was for a long time an object of singular veneration. Such
piety is not surprising, when we reflect that it is to the labours and
sufferings of the Apostles that we are indebted for the happiness of
knowing the Gospel and being Christians.
While St. Thomas was devoting himself to so many trials in the
Indies, the ninth evangelical conqueror was forcing his way into
Ethiopia and Persia.3 This new Apostle is St. Matthew. Called
from the custom-house to the apostleship by the Saviour in person,
he gives himself no other title than that of his first profession : he
always calls himself Matthew the Publican. His humility employs
this language that all generations may admire the power and mercy
of Him who is able, when He pleases, to make even from a stone
a child of Abraham. Before setting out for his distant missions,
St. Matthew wrote his Gospel.4 Obliged to part for ever with his
dear neophytes in Jerusalem, he wished to supply by his book for
the want of his presence.
He gives this work the name of Gospel, that is to say, Good
Newt. And rightly so ; for, in tracing the life of the Word Made
Flesh, he announces to all men, even the most wicked, the recon
ciliation of Heaven with earth, the forgiveness of sins, deliverance
from hell, the adoption of children of God, the inheritance of an
eternal kingdom, the glory of becoming the brethren of God's
Only Son : much happy news indeed ! St. Matthew pauses to
describe the temporal generation of the Redeemer, and leaves to St.
John the care of finishing what he has begun, by discovering His
eternal birth. He was the first to write a Gospel. Could any
thing be more proper than that he who had been converted after
many sins should be the first to announce the infinite mercy of the
Saviour, who came to call, not the just, but sinners ?
' Chrya., t. VI, Eomil. xxxi ; Baron., 44.
Greg, of Tours, Gloria martyr., c. xxxii.
s Socr., 1. I, c. xix, p. 50; Bui., 1. X, c. ix, p. 164.
* Eiueb., p. 95.
45
St. Matthew led a very austere life. He used never to taste

flesh-meat : he lived only on herbs, roots, and wild fruits.' He
died at Lucha, in the land of Sennaar, which formed part of the
ancient Nubia, and lies between Abyssinia and Egypt. It was
thus that, by an arrangement of Providence, every Apostle should
rest, even after his death, in the country assigned to him for the
planting of the Gospel, until the day when Rome, to save their
precious relics from profanation, would bring them to her bosom.
Mighty guardians of our Faith, watch over your work from the
heights of your glorious dwelling-place !
The tenth is St. James the Less. He was the son of Alpheus
and Mary, a near relation of the Blessed Virgin. St. Jerome and
8t. Epiphanius inform us that the Saviour, at the moment of His
ascension, recommended to him the Church of Jerusalem, and that,
in consequence, the Apostles established him Bishop of this city,
when they were separating to preach the GospeL The holy Bishop
of Jerusalem made the Jews respect him, in spite of the fury with
which they persecuted Christians. It was about the year 59 that
he wrote the letter which bears his name. It is entitled Catholic
or Universal, because it was not addressed to any particular church,
but to all the converted Jews in general, scattered over various
parts of the earth. The Apostle therein refutes the errors of some
false doctors, who taught that Faith alone would suffice for salva
tion, and accordingly that good works would be useless. He also
lays down some excellent rules for leading a holy life, and exhorts
the Faithful to receive the Sacrament of Extreme Unction in their
sicknesses.
At the same period, St. Paul having eluded, by his appeal to
the emperor, the evil designs of the Jews, the latter determined to
satisfy their rage on the holy Bishop of Jerusalem. The high-priest
Ananus, a worthy son of the infamous Annas mentioned in the
Gospel, assembled the Sanhedrim, and had St. James with many
other Christians brought forward for trial. The Apostle was
accused of having violated the Law of Moses, and was condemned
to be stoned. Before being delivered to the people, he was taken
up to the platform of the temple : there he was asked to deny his
Faith, in such a way as to be heard by everyone. He was told
that this would be a means of undeceiving those whom he had
seduced. The Saint, far from doing what was required of him,
began to confess Jesus Christ in the most solemn terms. The
Scribes and Pharisees, mad with indignation, cried out, " What !
i Clem. Alex., Ptedag., 1. II, c. i.
the just man is gone astray too !" They rushed in all haste to the
place where he stood, and cast him down headlong.
St. James was not killed by the fall : he had yet strength enough
to place himself on his knees. In this posture he raised his eyes to
Heaven and implored of God the pardon of his murderers, saying
like his Divine Master, For they know not what they do. The
populace rained on him a shower of stones, till at length a
fuller completed the work by striking him on the head with a club,
such as is used in dressing cloth. This happened on the festival of
the Pasch, the 10th of April, in the year of Our Lord 61.' Such
was the opinion entertained by the Jews concerning the death of
the venerable Bishop, that they attributed to his unjust death the
destruction of Jerusalem.*
The eleventh Apostle is St. Jude. He was surnamed Thaddeus,
which means praise, and Lebbeus, which means a man ofintelligence.
He was a brother of St. James the Less, and a near relation of the
Divine Master. Chosen like the rest to deliver the world from the
sway of the devil, he quitted Judea after Pentecost, made his way
into Africa, and planted the Faith in Lybia.3 In the year 62 after
Jesus Christ, St. Jude returned to Jerusalem, and assisted at the
election of St. Simon, his brother, as Bishop of this city. It is re
corded that he died at Ararat in Armenia. One thing is certain :
to this day the Armenians honour SS. Bartholomew and Jude as
their first Apostles.4 We have an Epistle from St. Jude, addressed
to all the Churches, and especially to the converted Jews. Its
chief object was to fortify the Faithful against the rising heresies of
the Nicolites aud Gnostics.
Before his vocation to the apostleship, St. Jude had been
married.5 History speaks of two of his grandsons, whose virtues
made them worthy of their illustrious ancestor. These innocent
Christians owned in common a couple of acres of land, which they
cultivated together. The income from their little inheritance
enabled them to pay the taxes that Domitian rigorously exacted of
the Jews. This suspicious tyrant was not yet satisfied. He com
manded that all the descendants of David should be put to death,
in order to deprive the Jews of the least pretext for a rebellion.
In due course, the grandsons of Jude were denounced to him as
belonging to the royal race of David and related to the Christ. They
were accordingly brought before Domitian. The emperor ques
tioned them concerning their descent and their property, as well as
1 Bus., p. 64.
* Josephus, Antiq., b. XX, c. viii.
s S. Paulin., Carm. nvi.
4 See Joachim Schroder, Thei, Ling. Armen., p. 149.
3 Kusob., Hist., 1. HI, c. xx.
CATECHISM OF PER8EVERANCE.
47
the Messias and His royalty. They answered everything with the
utmost sincerity- Their hands, hardened with toil, showed well
enough that what they said of their poverty was true. As for the
Messias, they declared that He was really a King, hut that His
kingdom would not appear in all its splendour till the end of the
world, when He should come to judge the living and the dead.
Charmed with their simplicity, and appeased by the lowliness of
their condition, the emperor sent them away as persons from whom
there was nothing to fear. They were afterwards raised to the
priesthood, and piously ruled considerable Churches.'
God, who glories in displaying the great actions of His servants,
is sometimes pleased to keep them concealed : His infinite wisdom
would teach us that we ought ourselves to love obscurity and to
desire to be forgotten by the world. Such is the reflection inspired
by the life of St. Simon. All that is known of this eleventh
.Apostle is that the ardour of his zeal for the glory of His Divine
Master obtained for him the surname of The Zealous, and that he
evangelised Mesopotamia, Egypt, and Mauritania. The martyrologies
of St. Jerome, Bede, Ado, and Usuard, place his martyrdom in
Persia, in a city called Suanir, and they attribute his death to the
fury of idolatrous priests.
The name of St Matthias, of whom we are now about to speak,
cannot be pronounced without awaking some sad memories. Judas
Icariot had left, by his treachery and death, a place in the
Apostolic College vacant. A few days before Pentecost, St.
Matthias was elected as his substitute. We are not acquainted with
the particulars either of his evangelical conquests in Judea and
Ethiopia or of his death. His life, like that of St. Simon, is hidden
in Jesus Christ, and written only by the Angels in the imperishable
book of eternity.
Of the illustrious fishermen whose history we have just traced,
twelve had been sent expressly to take in the Church's net the
children of Abraham. Thus, by a tenderness that never grows
weary, God had vouchsafed, notwithstanding the murder of His
Son, to be mindful of His ancient promises to the Patriarchs. The
Jews should enter first into the kingdom of God ; but their obstinacy
obliged the Almighty to give the Messias a new people : the Gen
tiles became the heirs of the promises. For them Paul was called
to the apostleship : his zeal corresponded with the greatness of his
mission.
To the history of the twelve conquerors, who never receive from
modern peoples that tribute of gratitude which is their due, let us
Tillemont, 1. 1.
48
CATECHISM OP PEESTEVEEAirCE.
add the history of St. Mark and St. Luke. These two faithful
companions of St Peter and St. Paul deserve by more than one
title the homage of Christian nations. First, they shared the
labours of their illustrious patrons ; again, they left us the history
of the Saviour and of the early evangelical conquests.
St. Mark was of Jewish origin. Drawn to the Faith by the
Apostles after the Ascension, he became the companion of St. Peter.
The Head of the Apostolic College having in his first journey to
Home converted a great many persons, it was at the request of these
new believers, and especially of the Roman knights, that St. Mark
wrote his Gospel.' He collected all that he had heard from the
Apostle, and formed his work- thereof. St. Peter was delighted
with the longing that the Christians showed for the word of life.
He approved of St. Mark's Gospel, and impressed upon it the seal
of his authority, that it might be read in the assemblies of the
Faithful. The Apostle, departing again for the East, sent St.
Mark into Egypt with the title of Bishop of Alexandria, which
was, after Rome, the most celebrated city in the world.
St . Mark preached during the space of twelve years in various parts
of Egypt, after which he came to Alexandria, where in a little while
he formed a very numerous Church. The astonishing progress of
Christianity set the pagans in such a rage that they decided on
destroying the instrument of so many wonders ; but St. Mark found
a means of concealing himself for some time. At last he was dis
covered, as he was offering the prayer to God, that is to say, as he
was celebrating the sacred mysteries. The boldest among the
pagans laid hold of him, bound him fast with cords, and dragged
him along the streets, crying out that the ox must be led to Bucoles,
which was a place near the sea, full of rocks and precipices. This
happened on the 24th of April, in the sixty-eighth year of Jesus
Christ and the fourteenth of the reign of Nero.
The Saint was dragged about during the whole day. The
ground and the stones were spotted with his blood, and everywhere
might be seen pieces of his torn flesh. All through this frightful
torture, the venerable old man never ceased to bless God for having
thought him worthy to suffer for the glory of His name. When
evening was come, the pagans threw him into prison. Next morn
ing he was dragged out again, as on the day before, and under so
many cruelties he expired. The Christians gathered up the remains
of his body, and interred them at Bucoles, in the very place where
they usually assembled for prayer.
St. Mark, in his Gospel, has only abridged St. Matthew. His
I Euseb., 1. II, c. xv.
CiTECHISM OF PERBEVF.BANCEi
49
style of narration is concise : it has all the charms of an elegant

simplicity. After the example of St. Matthew, he makes the
Saviour known to us as a Man, a Legislator, and a Model. He
does not relate what the Son of God said in praise of St. Peter, but
enters into all the particulars of his denial, in order to gratify the
holy Apostle's humility.
A very different treatment is given to events by the Evangelist
of whom we are now about to speak. St. Luke seems to have
aimed at showing us the Saviour as a Priest and a Pastor. In his
Gospel alone do we find an account of several circumstances relative
to the Incarnation, as the annunciation of this mystery to the
Blessed Virgin and her visit to St. Elizabeth, the parable of the
Prodigal Son, and several other important points. The style is
clear and varied. "We are amazed at the sublimity of the thought
and the diction. Withal, we cannot but admire that simplicity
which is the distinctive characteristic of the sacred penmen. The
energy with which the Evangelist speaks of the patience, meekness,
and charity of a God made Man for us ; his calmness in relating
the Passion and Death of the Saviour, avoiding every kind of ex
clamation, and abstaining from all those severe epithets which are so
commonly applied to the enemies of a person beloved : there is
something about all this so grand, so noble, so affecting, and so
convincing, that we shall in vain look for the like amid the most
beautiful ornaments of profane language. Such a simplicity makes,
if we may be allowed the expression, great actions speak for them
selves, when human eloquence would only diminish their splendour.
Having made known the work, let us make known the author.
8t. Luke was a native of Antioch, the metropolis of Syria, where
he laid the foundation of many excellent studies, which he after
wards perfected by travelling into Greece and Egypt. His taste in
clined him particularly towards medicine ; but it seems that it was
only after his conversion to Christianity that charity induced him
to practise an art which he found to be compatible with the labours
of the apostolic ministry. St. Jerome assures us that he excelled
in it; and all tradition adds that he was no less expert in
painting.
He was already a perfect model of every virtue, when St. Paul
chose him to be his companion and fellow-labourer, about the year
51 of Jesus Christ. These two great Saints never afterwards
separated, except at intervals and when the necessities of the
Church required it. St. Luke followed the Great Apostle to Rome
in 62, when the latter was sent thither a prisoner, and did not
leave him till he had the happiness of seeing him released in 63.
This same year he completed the Acts of the Apostles, a valuable
vol. in.
5
CATECHISlt OF FEBSEVERANCt!.
history which he had undertaken at Rome hy the inspiration of the
Holy Ghost.' It forms, as it were, a continuation of his Gospel.
He proposes to himself therein to refute the false accounts that
were published regarding the lives and labours of the founders of
Christianity, and to leave, in an authentic record of the wonders that
God had wrought in favour of His Church, an unanswerable proof
of the resurrection of the Saviour and the divinity of the Gospel.
After the death of St. Paul, the Evangelist preached in India and
Dalmatia. He terminated his long career by a glorious martyr
dom.*
It is worthy of remark that, so to speak, it was only with re
gret and as if forced thereto, that God, in the New as well as in the
Old Testament, caused His law to be written. Oral tradition is
much more conformable to the simplicity and the innocence that
God desires to see prevailing amongst men ; it is also much better
suited for drawing close the family bonds, and making of all the
scattered members of the human race but one united people. Hence,
we do not see that Our Lord charged His Apostles with the duty of
writing the history of His life or His doctrine : the authors who have
done this were induced to it by a variety of circumstances and by the
inspiration of the Holy Ghost. St. Matthew wrote his Gospel at the
request of the Jews converted in Palestine. St. Mark was moved
to the task at the request of the Faithful of Rome. St. John was
besought by the Bishops of Asia to leave an authentic testimony of
the truth against the heresies of Cerinthus and Ebion.3
St. Irenaeus, St. Jerome, and St. Augustine find a figure of the
Evangelists in the four mysterious animals of Ezechiel and the
Apocalypse. Hence, the portrait of each of the Evangelists is
usually accompanied with one of these figurative animals. It is
generally agreed that the eagle denotes St. John, who, at the very
outset, rises even to the bosom of the Deity, there to contemplate
the eternal generation of the Word. The ox is symbolic of St. Luke,
who begins by making mention of the priesthood of the God-Man
and the sacrifice of Zachary. St. Matthew is represented by an
animal that has as it were the figure of a man, because he begins by
relating the temporal generation of the Saviour, with whose holy
humanity he desires to acquaint us. Last of all, the lion charac
terises St. Mark, because he explains the royal dignity of the
Saviour, the true Lion of the fold of Juda, and begins with His
retreat in the desert, the usual abode of the lion.
1 Hier., Catalog. Vir. Ilhutr., c. vii.
* See St. Greg. Max., Orat. iii ; St. Paulin., Scrm. xvii.
* See Eusebius, 1. Ill, o. xxiv; id-, 1. II, o. xv; St. Jerome, Prol. in Matt.
CATRCHISM OP PERSEVERANCE.
Prayer.
0 my God ! who art all love, I thank Thee for having trans
mitted Thy holy doctrine to us, not only by word of mouth, but also
in writing. Vouchsafe to enlighten those who do not yet know
Thee !
as myself for the love of God ; and, in testimony of this love, I
will read the Gospel with the most profound reapect.
LESSON V.
CHRISTIANITT ESTARLISHED. (FIRST CENTURY, Continued.)
Conflict between Paganism and Christianity. Pagan Rome.
The Kingdom of Heaven or the Church is like a grain of mustardseed, which, though the least of all seeds, becomes in course of time
a large tree, so that the birds of the air may build their nests among
its branches and find shelter beneath its foliage. This is what the
8aviour said to His Apostles when, poor and obscure, He was
journeying from village to village in Palestine. As there is no part
of the earth that the sun does not visit in his daily course, so there
is no people under the sky that has not heard their voice. This is
what the Royal Prophet said, a thousand years beforehand, when
announcing the conquests of the Galilean fishermen.
The history of their missions is the literal accomplishment of these
two prophecies. East, South, West, and North saw the evangelical
conquerors. At every corner of the earth, they raised on high the
victorious standard of the Cross. In all lands they scattered the
peed of truth; and the good seed brought forth a hundredfold.
When the last of these twelve wonderful men sank to rest in the
city of Ephesus, the light of the Gospel was shining from pole to
pole : there were Christians everywhere and in great numbers.
Here then is a new society forming itself in the bosom of the
old society. It grows rapidly. The two shall soon stand face
to face, and one step shall bring them to blows : the old shall
seek to crush the young society. Before describing the bloody con
flict that, for three centuries, will redden the fairest fields of the
world, it is necessary to be well acquainted with the character of
the two opposing camps : on the one side, Paganism ; on the other,
Christianity. From this knowledge will result three principal
advantages.
52
1. Seeing on the one side the old world, the pagan world, worn
out with infidelity and debaucheryfurious at being disturbed in
the enjoyment of its infamous pleasures and brutal despotism
issuing its edicts of general proscription, like so many thunderbolts,
against its weak rivalarming its soldiers and proconsuls with
axesunchaining as many lions, tigers, and bears as the deserts of
Africa and the forests of Germany can supply to it calling to its aid
its victorious legions, its senators, and its emperors ; seeing on the
other side the young world, the Christian world, formed of the poor
and the lowlystrong only in its Faithopposing naught to its
formidable enemy but its angelic virtues, and the short expression,
I am a Christian : we shall behold with our eyes, we shall touch, so
to speak, with our hands, the almighty arm that made the feeble
triumph over the powerful, the victim over the slaughterer. Filled
with astonishment, we shall adore in silence, and say with Tertullian : It is incomprehensible. It is incredible. Therefore, it is
the work of God. Incredibile, ergo divinum !
2. When we have studied in detail the state of the pagan world
when we have witnessed the abjection and misery into which, of
old, the child, the wife, the slave, the poor were plunged, and
withal what has been done for them by Christianity, we shall know
the difference between the two societies. Our hearts will overflow
with gratitude, and continual praises will ascend from our lips to
the Divine Saviour, who, drawing us from that awful state, in
which, without Him, we should have been born and should have
died, has called us to the sweet light and liberty of the Gospel.
3. In becoming acquainted with the Early Christians, our illus
trious ancestors, we shall supply what was wanting to our early
education, to that foolish education which spoke to us only of pagan
heroes and fabulous gods, as if we had been little citizens of Athens
or Rome, future adorers of Mercury and Jupiter. The virtues of
our forefathers will teach us how great is the sanctity of our voca
tion. We shall say to ourselves, "See what our fathers did, and
how, like our Divine Model, they cry out to us, ' We have given
you an example, that you may do as we have done !' Heirs of their
blood and their name, why should we not be able to do what they
did? In Religion nothing changes. We adore the same God,
profess the same Gospel, expect the same reward. Children of the
Old Adam, like us, our ancestors were weak, tempted, poor,
oppressed ; it only remains for us to become, like them, children of
the New Adam, simple, humble, sincere, chaste, resigned, charitable.
It must be done ; yes, it must be done : Heaven is the prize !"
To know well the difference between Paganism and Christianity,
to appreciate fully the benefits for which the world is indebted to
53
the latter, to gaze close at hand on the virtues of our ancestors in

the Faith, let us go hack eighteen hundred years. Let us suppose
that we arrive in Rome on the day after the martyrdom of 88.
Peter and Paul, and let us study carefully this famous city, in
which the whole world was then reflected as in an immense mirror.
Paganism and Christianity are preparing for battle.
The first has reached its highest stage of development. The
second is yet in its cradle. Let us consider Paganism in regard to
its worship, its manners, and its laws ; and then oppose to them
the worship, the manners, and the laws of Christianity. Paganism
occupies that Rome which appears in sight of the sun ; Christianity
occupies Subterranean Rome. Let us take a view of Pagan Rome.
After seven hundred years of continual war, the Romans had
attained to the empire of the world. Like all other pagan peoples,
they had fought only for the sake of booty and slaves. The earth
had appeared to them like a sheep which it was not enough to
shear, but which they should also flay. Let us ascend to the summit
of their Capitol, and see what they did with their great spoils.
At our feet lies an immense city : through it move more than
five millions of inhabitants.
Nothing elsewhere to equal the
numbcr'and magnificence of its palaces and temples : we are sur
prised that all the gold in the world should have sufficed to build
and adorn them ! Rome had stood on seven hills ; but, thanks to
successive enlargements, it crowned under the Caesars a dozen of
these heights.' It was divided into fourteen wards,' and had a
perimeter of two hundred and four thousand nine hundred and fifteen
feet. It contained forty-eight thousand seven hundred and nine
teen houses. This number included two thousand palaces of in
credible splendour.3 Arched to a certain height, and built of a
stone that resisted fire, they all stood apart from one another, with
out partition walls : each of them was like a whole city. There
might be seen forums or spacious courts, circuses, porticoes, baths,
gardens, and rich libraries.
1 The following are the names of the seven original hills : Palatin,
Capitolin, Aventin, Coelius, Quirinal, Viminal, Esquilin. The others :
Janicule, Monte-Cavallo, Pincio, Vaticano, Citorio, Giordano.
* Namely(1) Porta Capena ; (2) Coolimontium ; (3) Isis et Serapis Moneta ;
(4) Templum Pacis; (5) Esquilina cum turre et colle Viminali ; (6) A\ta
Semite; (7) Viu Lata; (8) Forum Romanum ; (9) Circus Flaminius;
(10) PaJatium ; (11) Circus Maximus ; (12) Piscina Public* ; (13) Aventius;
(14) Trans Tiberim.
> In former editions of the Catechism we only mentioned the palaces.
(See Onuphre, Detcript. wbis Soma, p. 105 ; Nardini, Roma antica, p. 74.)
The above calculation does not include the suburbs, which covered the vast
plain in the middle of which Bome was seated.
54
To satisfy the effeminacy and to nourish the indolence of its

voluptuous inhabitants, Rome had nine hundred bath establishments,
three hundred and twenty- seven capacious granaries, and forty-five
palaces of debauchery. Within its vast cirouit rose four hundred
and seventy temples, in which worship was rendered to thirty
thousand gods. Rome also possessed five naumachies, or lakes for
representing naval battles ; statues and obelisks without number ;
thirty-six triumphal arches, formed of exquisite marble and orna
mented with rare specimens of sculpture ; twenty-four horses of
gilt bronze and ninety-four of ivory ; several amphitheatres, of
which one alone could afford sitting accommodation to eighty-seven
thousand spectators ; and a Grand Circus, which could admit, accord
ing to those who make the lowest computation, a hundred and fifty
thousand persons, and according to those who make the highest,
four hundred and eighty-three thousand. There was not one
hospital there. Far above everything else in magnificence rose the
imperial palace, built by Nero, less remarkable for the gold and
jewels lavished on its ornamentation than for the gardens, ponds,
and woods with which it was surrounded. Twenty-four road?,
covered with large flagstones and bordered with superb mauso
leums, went out from the twenty-four gates of Rome, leading from
the capital of the world to its provinces.'
Let us now descend from the Capitol, and penetrate into the in
terior of the houses. Before coming to a master, we meet with
thousands of slaves, who, during the day, are at the beck of his
every caprice, and, during the night, are shut up in dork and loath
some prisons called ergastula. The multitudes of people who swarm
in the streets, sleep on the tiles, or wherever else they can. During
the day they visit the amphitheatre or places of debauchery. There
are only two wants : food and pleasure.* As for the rich man, he
occupies apartments whose walls are painted in fresco, the floors
adorned with costly mosaics, and the ceilings inlaid with gold. He
is surrounded with all that we should expect to find in a palace of
the utmost magnificence. History, and the monuments still re
maining, tell us that gold, silver, ivory, jewels, and the most pre
cious woods superabounded in the furniture.
Cicero, the modest Cicero, had a table of citron-wood that cost
two hundred thousand sesterces, that is to say, about a thousand
pounds sterling. A simple house that he purchased from Crassus
cost him three and a half million sesterces, that is to say, about
eighteen thousand pounds sterling.
1 This description is taken from Aurelius Victor, and Onuphre, lib. I, p. ICS.
(See other details in the Trait Some, t. I.)
> Duas tantum res anxiui optat, panem et circenses.
CATECHISM OF PERBETEEANCE.
*5
Julius Ceesar had two tables that cost him ten thousand pounds.
This same Coesar used to appear at the public games in a chair of
massive gold.
Let us now reckon up the wealth of some of these Roman
citizens.
Crasgus owned two thousand millions of sesterces between land
and money, without counting his furniture or slaves. Hence, he
would modestly remark that a man ought not to be called rich
unless it was in his power to maintain a legion : now, we know
that a Soman legion numbered about six thousand men.
Seneca, the Philosopher, had in landed property three hundred
millions of sesterces. Another Roman, named Caius Cascilius
Claudius Isidorus, declared in his will that, though he had lost
much during the civil war, yet he left to his heirs four thousand
one hundred and sixteen slaves, three thousand six hundred yoke
of oxen, and two hundred and fifty-seven thousand other animals,
with six hundred millions of sesterces.
How did they employ their enormous riches, and their power
over the whole world ? With regard to God, in sacrilege ; with
regard to themselves, in immorality ; with regard to others, in the
most barbarous oppression. These degraded beings turned all
creatures into so many instruments of crime.
Their religion was infamously gross. Their temples were
places of debauchery ; their feasts, schools of corruption ; their
gods, all the passions of their hearts. Of their mysteries and their
secret initiations, we will not speak : every modest soul knows the
reason. We will only say that the example of the gods served as
an encouragement to crime. Notwithstanding the multitude of her
own gods, Rome, as if not sufficiently rich in this respect, adopted
all those of the nations which she subjected to her authority. Hence,
within her walls might be seen divinities of every shape and name,
sacrifices and religions of every kind. Satan received there under
a thousand and a thousand forms the adoration of mortals. Rome
was the centre of his empire, was his temple, was his heaven.
With passions nourished by opulence and countenanced by re
ligion, it may be imagined what, under the burning sky of Italy,
were the manners of the Romans. Their foolish expenditure for
the gratification of their luxury surpassed all that can be told.
Caligula squandered in less than a year two thousand seven hundred
millions of sesterces that had been left to him by the Emperor
Tiberius. Some private individuals, having returned from their
expeditions, outshone in magnificence the greatest monarchs. Such
a one was the famous Lucullus. Besides his gardens, so celebrated
in historv, he had many banquet-halls, to each of which he gave,
66
the name of a particular divinity : and this name was a sign to his
steward of the style to prevail there. One day, Pompey and
Cicero having visited him unexpectedly, he said that he should
have supper in the hall of Apollo, and a repast that cost a thousand
pounds was served up to them. Another time, this decent man
fell into a fury with his steward, who, knowing that he was to sup
alone, had caused a repast less sumptuous than usual to be pre
pared. " Did you not know," said he, " that Lucullus was to sup
to-day with Lucullus ?" His excesses upset his mind, and he died
a fool.
Titus Annius Milo died indebted to the amount of nearly three
and a half million pounds.
Another, having spent six hundred million sesterces in good
cheer, was obliged to examine the state of his revenue:' he found
that it did not show more than about ten thousand pounds. Think
ing that such a sum would never suffice to maintain a Roman, he
poisoned himself. His kitchen alone had cost him a thousand
million sesterces.* The name of this man was Apicius. Glorious
were his titles : he was the inventor of cakes that bore his name,
and president of a society of gormandisers !
All were more or less abandoned to these disgusting excesses.
The splendour of their festivities exhausted the resources of the
state and the wealth of families. For this people of Sybarites, it
was necessary to search out the rarest fishes in the most distant
regions. They had discovered a means of serving up whole pigs,
roasted on one side and boiled on the other. They piled together
the brains of poultry and porklings, the yolks of eggs, and roseleaves, and made of all a savoury pie, cooked at a gentle fire, with
oil, brine, pepper, and wine. Before their repast, they would eat
grasshoppers to give themselves an appetite. The most exquisite
wines were not admitted, unless made fragrant with aromatics.
Far from discouraging this luxury, which was ruinous to the
rich and provoking to the poor, the emperors were foremost in
setting an example of it. We have seen the conduct of Caligula :
his profuse expenditure was at least equalled by his successors.
Verus gave a banquet that cost six million sesterces. Heliogabalus
surpassed all his predecessors. He fed the officers of his palace
with the entrails of barbels, the brains of pheasants and thrushes,
the eggs of partridges, and the heads of parrots. To his dogs, he
gave the livers of ducks ; to his horses, Apamenian grapes ; and to
his lions, parrots and pheasants. As his own share, he had the
heels of camels, crests torn from living cocks, the tongues of pea' The sesterce was worth about five farthings. (See Coutumeadet Romaitu,
par Nieuport, liy. VI, p. 282.)
3 Seneca, Com. ad Jlchiam, c. *,
CATECHISM 0 PERsEVERANCR.
57
fowl and nightingales, pease boiled with grains of gold, beans

fricasseed with bits of amber, and rice mixed with pearls. It
was also with pearls, instead of white pepper, that be sprinkled
truffles and fishes. A forger of meats and drinks, he used to mix
mastic with wine from roses.
In summer, the ornaments at his repasts changed their colour
daily. On the chafing-dishes, pans, and silver vases a hundred
pounds weight, were embossed the most obscene figures. Tables of
massive silver were strewn with roses, violets, hyacinths, and
daffodils. Turning ceilings scattered so many flowers that the
guests were almost suffocated by them. Spikenard and rich per
fumes fed the lamps at these banquets, which sometimes numbered
twenty-two courses.
To the extravagance of the table, the Romans added that of
dress. Heliogabalus again served them as a model. He was clad
in silken robes, embroidered with pearls. He never wore twice the
same shoes, the same ring, or the same tunic. The cushions on
which he rested were stuffed with a down gathered from under the
wings of partridges. Beneath porticoes spangled with gold, he
rolled on golden chariots incrusted with precious stones; for
Heliogabalus scorned to drive in silver or ivory chariots.
If these iniquities and follies belonged only to one man, we
could not thence draw any conclusion regarding the manners of a
people. But Heliogabalus had merely united in his own person all
that had been seen before him from Augustus to Oommodus. The
example of masters had produced its effect : in all things it had
found imitators. Women carried on themselves what would sup
port several provinces. Near the indolent matron might be seen
arriving, from the hour of rising, a long procession of slaves, who
carried to her the articles of her toileta gold or silver basin, a
pitcher, a mirror, curling-irons, and paint, with pots of ointment
for cleaning the teeth, blackening the eyebrows, and dyeing and
perfuming the hair : it might be said, the laboratory of an apothe
cary ! From her ears were suspended precious pearls. Bracelets
in the shape of golden serpents entwined her arms. A crown of
diamonds and gems from the Indies rested on her head. Her neck
laces were long and superb. Golden heels adorned her purple shoes.
And she tinged with pink her impudent cheeks, in order to hide
her paleness.
When all did not succeed to the liking of these criminal women,
they rushed into extreme measures with their slaves. The toilet of
some of them was no less terrible than the tribunal of Sicilian
tyrants.' Besides the legion of attendants engaged in the actual
1 Juvenal, Sat. vi.
58
work of ornamentation, there were others whose sole duty was to

give their opinion. They formed a kind of council, and any affair
brought before them was treated as seriously as if it were a matter
of life and death. Physicians having said that a lotion of ass's
milk would remove wrinkles, and, while softening the skin, would
preserve its whiteness, there were women who, to keep up the
beauty of their faces, used to wash themselves seventy times a day
(the number scrupulously observed) with this cosmetic. All the
world knows that Poppea, so shamefully celebrated in the life of
Nero, had usually five hundred suckling asses in her suite, and used
to bathe in their milk in order to make her skin more tender.'
They could no more venture out without diamonds than a
consul without the marks of his dignity. " I saw," says Pliny,
" and it was not at a public ceremony, at one of those feasts in which
all the luxury of opulence is displayed ; I saw, at the supper of a
most ordinary wedding, Lollia Paulina all covered over with
emeralds and pearls, which looked still more brilliant by their
mixture. Her head, her ears, her neck, her arms, and her fingers
were laden with them. They were worth forty million sesterces."'
They were the family jewels : she had inherited them from her
uncle, Marcus Lollius.
After what we have just said, it cannot be difficult to conjec
ture what were the morals of the pagan world, given over without
restraint to these monstrous excesses of luxury and gaiety. They
were such that our pen shrinks from tracing a picture of them : so
powerless would it be, even though it were dipped in mire. All
that we may say is that infamous deeds, the sight of which would
make the moon grow pale, and the very names of which would sully
the lips that uttered them and the ears that heard theminfamous
deeds, consecrated by usage, authorised by the silence of the laws,
sanctioned by religion, were committed publicly, in the houses and
the theatres, in the palaces of emperors and the temples of gods, by
the young and the old, by the noble and the vulgar : Sodom itself
would have been put to the blush 13
Such was Pagan Bome. Such were its inhabitants. Their
religion and their morals were an outrage on the Divinity, as well
as on humanity. What were they towards their fellow-beings ?
This is what remains for us to examine.
Voluptuous people are always cruel people. Debauchery is
1 Pliny, xt, 41.
J Ibid., lib. I, c. xxrr.
3 Not one of the particulars into whioh we have just entered regarding
Rome, and the luxury and the depravity of its inhabitants, but hns been taken
from pagan authors. We are far from having said all. We have not eren
cited the authors: God knows why.
59
the daughter and the mother of selfishness; and selfishness is

hatred of others. Pagan Bome justifies this principle ; for that
cruelty which is the perfection of hatred reigned everywhere.
First, in the amphitheatre. Before speaking of the streams of
blood with which it was inundated, let us make known the place
itself, so celebrated by the glorious victories of our ancestors in the
Faith.
The amphitheatre was an elliptical space, surrounded with seats
that rose one above another, from which the people could behold
the entertainment. The greatest and grandest of all the amphi
theatres of the Bomans was that which even to the present day is
called the Coliseum. This name it received from a colossal statue
of Nero, which stood in the neighbourhood. It was constructed of
Tiburtine stone, whose hardness and beauty approach those of marble.
Its width was five hundred and twenty-five feet. The terraced
seats with which it was surrounded, rose to a height of a hundred
and sixty-five feet, and placed a hundred thousand spectators at
their ease. Underneath these seats were the cages and prisons,
wherein were confined the beasts intended for the conflict. Not
far away were immense reservoirs full of water.
To vary the pleasures of the kingly people, the reservoirs might
be opened. They inundated the central part of the amphitheatre ;
and a kind of sea-fight would begin in the same place where a
moment before had been seen a deadly struggle between men and
beasts. Near the entrance was an altar, on which these good
Romans used to immolate human victims at the beginning of their
sports.' In a prominent position was the imperial box :' when the
emperor entered, all present rose, and clapped their hands. The
combatants, drawn up in order, would defile before his box, and
gay, " Csssar ! they who are about to die salute thee !"3
At a given signal, the combat began. To see men slaughtering
one another for mere amusement was a spectacle so agreeable to
this bloodthirsty people, that, by the promise of it, anything could
be obtained from them. Such was the extent of this evil that in
dividuals, seeking office, had to be prohibited from promising to the
people a spectacle of gladiators.*
Persons of all ages and ranks, as well as of both sexes, feasted
eagerly on these horrible scenes. When a gladiator was wounded,
the people cried out, " He is caught !"4 The gladiator let his arms
' Minut.Felix, Oct.; Tertull., Apol., c. Ix.
3 Cubiculum principis.
3 Caesar, morituri te salutant.
4 Lex Tullia, enacted by Cicero.
5 Hoc habet. (See the detailed description of the Coliseum, and the
different kinds of combats, in Les Trois Rome, t. I.)
60
CATECHISM OF PERsEVERANCE.
fall, which was a sign that he acknowledged himself beaten. It

depended on the people to grant him life. If they wished to save
him, they held down their thumbs ; if they wished him to die,
they held them up, and the poor gladiator submitted to death. The
motion of a thumb decided the life of a man ! What respect for
human nature!
These victims, compelled thus to immolate themselves for the
diversion, not only of the most abject, but also of the most refined
classes, were sometimes unfortunate prisoners of war; sometimes
poor slaves, whose only crime was that they were slaves ; some
times abandoned children, whose lives had been preserved that they
might be parted with in these dreadful combats. Fathers, sons,
and brothers were thus forced to slaughter one another, that they
might recreate a Nero, or, still better, a Vespasian or a Titus.
And let it not be supposed that this spectacle was peculiar to
the city of Rome, and counted only a small number of combatants.
Throughout the whole extent of the empire there were amphi
theatres ; and by kings, and governors, and magistrates, and private
individuals, were gladiators given to the people. It is by millions
that we must count the victims of this cruel sport. In the space
of a hundred and twenty-three days, Trajan gave ten thousand
gladiators. At these same sports, eleven thousand animals appeared
in the arena. So many hungry mouths would have been in want
of pasturage, if happily the martyrs had not been found to supply
with flesh and blood those armies of the desert.
The Roman law threw the mantle of its tender care over these
pitiless beasts. It forbade the killing of lions, tigers, or panthers
in Africa, and of wolves or bears in the forests of Germany, as we
should forbid the killing of a sheep with lambs. The clash of
swordsthe roar of animalsthe groans of victims, whose entrails
were dragged along a sand perfumed with essence of saffron and
exquisite watersdelighted the multitude. On leaving the amphi
theatre, they went to plunge into baths or places of debauchery.
Private festivities were set off by these sanguinary pleasures.
When persons had fully sated themselves and were drawing near to
drunkenness, the gladiators were called in. The hall rang with
applause when one of the combatants was slain.'
This cruelty of Pagan Rome, this contempt of humanity, mani
fested itself in many other ways. In that old society, which knew
no other rule than the right of might, the weak were everywhere
oppressed.
To begin with the wife, I cannot venture to say what was her
' Chateaubriand.
61
lot: it might be supposed that I was calumniating the whole

human race. And yet history is there, written in filth, to attest the
horrible debasement of the pagan wife. Born the slave of her
father, who could kill or sell her, and who often availed himself of
his right, the pagan daughter was at last sold to him who offered
the highest price for her.' Do not think that in becoming the
wife of man she became his noble companion : no, she remained his
slave, she formed a portion of his property, she even lost her name.*
Every day, exposed to the caprice and the brutality of her new
master, betrayed, dishonoured, she looked upon herself as too happy
if she was not at length abandoned to utter misery and disgrace :
this was her ordinary lot. Polygamy (that fatal source of jealousy,
hatred, and murder) and divorce (that sacrament of adultery and
cause of unspeakable humiliations to the wife) were authorised by
the laws.3 The wretched slave of the head of a family, what re
gard, what respect, could be hoped for from the children of a mother
who might, one day or other, be ignominiously banished from the
domestic hearth ?
So much for the wife, the mother, in Paganism. Such is she
still to-day among idolatrous people ;* and, that she may know well
1 Histoirc dea lou sitr le manage et le divorce, par M. Nougarede, t I.
Hutoire dea his aur le manage et le divorce, par M. Nougarede, t. I.
This condition of the daughter has remained the same wherever Christianity
has not exercised its sweet influence. Among the Arabs of the Delta, the
formula of marriage runs thus : the father of the girl says to the future hus
band, / will give thee a alave to take care of thy household. (Michaud,
Correspond, d'Orient.)
3 The principle of the arbitrary right of repudiation was to be found in the
Code of the Twelve Tables. The abuse of this right was carried to extremes :
the causes of divorce were soon a mere mockery. The wife of Sempronius had
cone to the public games without bis permission ; that of Antistius had spoken
in an under tone to a freed-woman of doubtful character ; and that of
Sulpitius had been met by him in the street without a veil. Offences so grave
sufficed for their repudiation ! Soon there were found causes that had not
even the appearance of a crime. "Scarcely," says Juvenal, "hasthecom*
plexion of Bibula begun to fade, and her teeth to lose their whiteness and her
eves their brightness, when a freed-man comes to her. ' Begone,' he says j
' you blow your nose so often ! Make haste : we want a less disgusting nose
than yours '.' "
* It is enough to know what takes place in Turkey, in China, in the Indies.
I cannot count all the books that describe the abjection of woman in these
countries. It is the same among the Negroes of Central Africa. (See In
fluence dea femmes, by Madame de Mongellaz ; Institutions dea peuplea de
CInde, by M. Dubois ; Voyage a Tombouctou, by Caille. See also the accounts
of missionaries and travellers.) While we write these lines, an iron yoke still
eighs on Chinese girls. Let us quote from the Annalcs de la Propagation de
W Voi, n. 50, p. 220, an. 1837 :
" The Chinese laws do not permit a dowry to be given to girls. Parents
62
that it is to Christianity alone she owes the advantages that she

enjoys among us, such does she gradually become among the nations
and in the families on which the influence of Religion is lost.
Young females ! Christian wives ! oh, if you knew all that
you owe to Christianity, no, your hearts could not be full enough of
gratitude towards the God who has been twice your Redeemer !
For you, not to love Christianity, not to practise its duties with a
joyous enthusiasm, would he not only ingratitude but suicide !
From the wife let us descend to the child. The child! the
little child 1 At this name all the tenderness of the Christian
heart is moved. A religious awe takes possession of our souls.
Anxious cares and sweet caresses are lavished on the dear one that
bears so heavenly a name. Was it thus among the pagans of
Ancient Rome ? What was the child in their eyes ? Their laws
judged that, before its birth, the child did not yet belong to the
human species, and they authorised abortion.' Soon afterwards
they authorised the murder of any child that came into the world,
but had not yet rested on a nurse's breast. Augustus confirmed
this jurisprudence by his decree and his example.* To the murder
of the child before or after birth succeeded exposure :3 this was not
only permitted by the laws, but in certain cases was obligatory.
Poor child 1 thou art not yet at the end of thy wrongs 1 Another
law gave the father leave to kill his children.4 Another, to sell
may sell them like vile animalsthe legislation condemns this horrid practice,
but the government tolerates itthey maT even put them to death, but they
cannot give them a dowry. Boys alone inherit. If there are only girls, the
property passes with all its rights to the nearest relative in the male line, unless
the father of the family has adopted some male child, no matter of what degree
of relationship. A barbarous prejudice makes the female sex be considered a
degenerate species, inferior to man, It is especially in the upper classes of
society that this state of servitude and humiliation is perceived. There is
nothing but the Christian Religion that, in China as in the rest of Asia,
sweetens the fate of women and gives them the utmost liberty. We may say
that Christianity has in some manner restored them to civil life. The dif
ference between Christian and pagan females is so striking that the Chinese
call the Christian Religion the religion of women."
We should cite all the histories of ancient and modern pagans, if we sought
to recount the humiliations of woman, not set free by Christianity. (See the
work of M. Nougarede, mentioned above, t. I.)
See the law Falcidia, Digest., lib. XXV, tit. ii.
3 Suetonius, Life of Augustus. He ordered that the child with which his
daughter Julia was erwiente should be smothered immediately after its birth.
3 The law permitted the exposure of children without any restriction : this
custom was general under the emperors. (See Suetonius, in Octav., c. lxvin
Calig., c. v ; Tacitus, lib. V, Hist., o. v.)
* A law of the Twelve Tables, whose text was, Endo liberiejuatis jus vita et
nccis, venumdandiyuc pottsstas esto.
63
them, to buy them, and to resell them till the third time.' Re
ligion joined with the law in oppressing this little heing, so much
the worthier of compassion as it was weaker : the child was a choice
victim, which might be strangled, burned, or otherwise sacrificed,
with songs and dances, in honour of some monstrous deity. This
horrible custom extended over the whole world.*
Even at the present day, an abominable superstition prevailing
in India condemns a multitude of children to a cruel death. In a
province of the Madras presidency, the cultivators of the soil are in
the habit of fattening children and then killing them. While the
child is yet alive, they make incisions on its body, and cut off pieces of
its flesh, which they send to different parts of their fields and
plantations. They let all the blood of the unfortunate child flow
out on the ground before it dies, being assured that land irrigated
with the warm blood of a child becomes more fertile. Some
English soldiers, despatched to one of the villages, found therein no
less than twenty-five children in the hands of priests, who were
appointed to fatten them, so as to make, at a later date, the infamous
age of them that we have just stated. Thus, Old Paganism made
the child a victim ; New Paganism makes it manure !3
In Darfur, a province of Africa adjoining Egypt, two children
are still immolated every year in order to obtain fine weather and a
good harvest!
0 children ! return thanks to the God Saviour, who, to rescue
you from so much tyranny, vouchsafed Himself to become a child.
And we also, men of mature age, let us return Him thanks ;
for we were children in our day. Perhaps many among those who
Till read these lines must attribute to Christianity alone the benefits
of their existence and preservation. Let us love, let us practise
this beneficent Religion : wherever it loses its influence, oppression
of childhoodexposureand infanticide reappear I
If fathers treated their children thus, what was the lot of slaves ?
And first, we must know that out of a hundred and twenty millions
of men whom the Roman Empire counted under Trajan, there were
less than ten millions of freemen. Such was freedom in the pagan
1 See Goguet, Origine dee loii.
1 It existed among the Carthaginians, the Chanaanites, the Gauls, the Egyp
tians. It was found among the Mexicans, &c. See the histories of these
rarious peoples. All the details desirable regarding this matter, as interesting
u it is little known, will be found in our Mistoire de la/amille, 2 vols., octavo.
'This fact is recorded in the English journals of 1845.In China, of
twenty children that are born in the bosom of paganism, there are, on an
aTerage, at least five smothered and thrown into the common sewer, (Lettre de
M. Pinchon, missionaire en Chine, 13 aout 1850.)
64
world. "What, then, was slavery? The text of the laws will
show us.
According to the ignoble expression of the ancient legislation,
the slave was a thing, capable of being valued in money, and
actually made the object of a base traffic.' The conditions of the
sale of human creatures were regulated like those of beasts.
" Those who sell slaves," says the law, " must declare their diseases
and defects to the buyers ; if they are prone to flight or vaga
bondism ; if they have not committed some outrages or injuries; if,
since the time of sale, the slave has lost in value, or, on the con
trary, has gained."*
Immediately after this article follows another on the sale of
horses and cattle, beginning in the same manner : " Those who sell
horses must declare, &c." Now, to be fully conscious that
Christianity alone has abolished this usage and prevents its reestablishment, we must not forget that at Constantinople, at Tunis,
in America, in many parts of the world, there are markets still
held for the sale of human beings.
The master had the right of life and death over the slave, and
he did himself no harm by using it. The cruelties practised on
slaves make us shudder: a vase broken an order immediately to
cast into the pond the unhandy servant, whose body would help to
fatten the favourite lampreys,3 ornamented with rings and collars !
A master put to death a slave for having pierced a wild boar with
a spear, a kind of weapon forbidden to bondsmen.4 Old or sick
slaves were often let perish or knocked down. Labouring slaves
were branded on the forehead with a red hot iron, and, having been
urged on to work during the day by the heavy lashes of a whip,
were sent to pass the night chained in dungeons underground,5
where they received some air only through a narrow luthern. For
their food there was distributed to them a little salt. The owner of a
slave could throw him to beasts, sell him to gladiators, or force
him to infamous deeds. Worthy emulators of their husbands, the
Roman ladies would, for the slightest fault, condemn the women
attached to their service to the most cruel treatment. If a slave
killed his master, all his innocent companions suffered death with
him.
So many laws regarding slavery were crowned by that which
is known under the name of the Silanian Senatus-consultum. This
1 The legal definition of a slave goes even further : Non tam vilis quam
nullusLess vile than nothing.
1 Edit Ediles, lib. XXI, tit. I.
* Mureenas.
4 Cicero, in Vcrr., v, c. iii.
5 Called ergattula. (See, regarding slaves, Lee Trois Rome, t. I ; and Lcs
Ctesari, by M. Champagny, &c.)
CATECHISM OF PEE8EVEKANCE.
65
law, which no words can properly characterise, which might have heen
written in letters of blood, was passed towards the close of the reign
of Augustus. It ordained that, when a master had been murdered,
all those present at the time under the same roof, all those not at a
distance sufficiently remote to render it impossible for them to hear
his voice or even to perceive his danger, should pay the penalty
with their lives. It prohibited any distinction in favour of age or
sex, and any regard for excuses whose reasonableness might in no
wise be questioned. It rejected all proofs to the contrary: it
obliged the deceased man's heir, under pain of a fine, to become
himself the accuser of the slaves.
In consequence of this law,1 Pedanius Secundus, prefect of
Rome, having been murdered in his own house, four hundred slaves
were pitilessly led forth to capital punishment.
The instincts of Roman cruelty again appear in regard to
prisoners of war, who were reduced to slavery, or condemned to
fight one another in the amphitheatre,sometimes to be sacrificed
on the tombs of conquerors or the altars of gods.' The barbarous
law of hatred, which ruled the pagan world, reached to everything.
The creditor had a right to tear his insolvent debtor to pieces.3
A stranger was an enemy : in the language of Pagan Rome, the
two were named by the same word.4 Treated accordingly, the
stranger became a victim for the sacrifice. Who will tell the lot
of the poor ? For them there was not one hospital throughout the
whole extent of the Roman Empire : it was thought a crime to re
lieve them.5
To so much heartlessness was added more than insult.6 When
the sight of them wearied the voluptuous rich, would you like to
know what means there were of getting rid of them ? Ask thut
1 Tacitus, Annal., lib. XIV.
> See Maurs des Romains, by Nieuport, lib. IV, p. 21 ; Encyclopfdie, art.
Druides.
3 Tertull., Apol. iv.In India, even at the present day, the wretch who
cannot pay a debt of twenty-Jive shillings becomes the slave of his creditor. The
latter has a right to keep him in irons till some one liberates him. {Annates
de la Propagation de la Foi, n. 51, p. 409.)
' Hoetis apud majores dicitur quem nunc peregrinum vocamus. (Cic.)
5 Male meretur qui mendico dat quod edat ;
Nam et illud quod dat perit, et illi producit vitam ad miseriam.
(Plaut., Trinum., act. i,sc. ii.)
Plato desires that these impure animals should be pitilessly banished from
his republic. (De Legib., Dialog, xi.)
8 Xil babet infelix paupertas durius in se
Quain quod ridiculos homines facit.
(Juv., Sat. iii.)
vol. in.
6
66
emperor who, having laden three ships with them, gave them a
home in the deep sea.1
Such was Bome on the day when the Galilean fisherman entered
it alone, on foot, without any other support than his travelling staff
and his missionary cross, to preachin that huge Babylon
poverty and penance, humility and charity, the fraternity of all
men and their equality before God. It is therefore true that, under
the splendid veil of a material civilisation, arrived at the highest
degree of development, the pagan world was only a putrid carcass,
whose infectious stench mounted to the skies. Need we be sur
prised if there were soon in the Catacombs of Rome another people,
who, by their austerities and their tears, would call for the creation
of a new world ? In our next lesson we shall visit Subterranean
Rome.
Prayer.
0 my God ! who art all love, I thank Thee with my whole heart
for having delivered the world from the darkness and wickedness
of idolatry : grant us the grace to live as children of light and
virtue.
daily say a prayer for the conversion of infidels.
LESSON VI.
CHRISTIVNITr ESTARLISHED. (FIRST CENTUUT, Continued.)
Christian Rome. The Catacombs.
Beneath that Rome which appeared in sight of the sun as a great
prostitute, decked with gold and purple, but drunk with blood and
hideous with crime, there existed, since the coming of the Galilean
fisherman, a Subterranean Bome, inhabited by some of the common
people. It is time to go down there and to study its inhabitants.
Let us enter its dark depths fearlessly : we shall find ourselves in
the midst of our own kindred. These are our ancestors in the
Faith : they are Christians. This new people, destined to one day
renovate the face of the earth, is now charged to place in the scales
of the divine justice a counterpoise to that mass of iniquities whose
fatiguing history we have just traced.
1 Lact., De Mortib. persecutor. -
67
Thus, to the infamous religion of the old society this young

society opposes a holy religion ; to its infernal pride, humility ; to
its luxury, modesty ; to its debauchery, fasting and temperance ; to
its shamelessness, the purity of angels ; to its thirst for gold, volun
tary poverty ; to its law of hatred, the law of universal charity ; to
all its crimes, prayers and tears. Before developing this comparison,
let us study the New Rome. How strange ! at Rome, as at
Jerusalem, the cradle of Christianity was a tomb ! It is from the
womb of death that life is born : a beautiful image of the moral
resurrection'of the world by means of the Gospel !
Now, this New Rome, the cradle of Christianity in the West,
means the Catacombs.
Represent to yourself a subterranean city of many miles in ex
tent, with its different wards, known by illustrious names ; its
numerous inhabitants, of both sexes, and of all ages and conditions ;
its public squares, its crossings, its chapels, its churches ; its paint
ings, a living picture of the sentiments of the generations whose
abode it is ; its numberless streets or galleries ranged above one
another to the number of four and even five, sometimes low and
narrow, sometimes high and wide, sometimes straight, sometimes
crooked, running in all directions, intersecting one another, mixing
with one another, like the passages of an immense labyrinth ; these
galleries, these squares, these chapels lighted up from without, at
various distances, by openings in the surface of the soil, and from
within by millions of earthen or bronze lamps, having the shape of
a little boat ; everywhere, to the right and to the left, tombs cut
horizontally in the sides of these galleries, even to the spring of the
arches ; these galleries themselves so numerous and extensive that,
if they were placed in a line, they would form a street of nine hun
dred miles in length, bordered with six million tombs. Represent
to yourself the Early Christians here, our ancestors and our models,
pure as angels, obliged to conceal themselves in order to escape the
contagion and the fury of pagan society, offering, with the holy
mysteries, their prayers and their tears, either to prepare themselves
for martyrdom or to obtain the salvation of the haughty persecutors
whose golden chariots roll noisily above their heads. Having re
presented all this to yourself, yield to the emotions of Faith, and
you shall have an idea of the Catacombs in the days of the Infant
Church.
The word Catacomb means in general a cave, a cemetery, and is
applied, in religious language, to those vast excavations in which
the Early Christians sought a refuge from persecution and buried
the bodies of their companions and martyrs. There were cata
combs in a great many cities, as Naples, Syracuse, Carthage,
68
CATECHISM OF PEESEVEEANCE.
Alexandria,' &c. Those of Rome are the most celebrated and the
most venerable ; for these immense vaults are exclusively the work
of our ancestors in the Faith.
From a description of the Catacombs, let us pass on to their
use. First, they served as a retreat for the Faithful. As soon as
an edict of proscription was issued, they were to be seen leaving
their abodes, according to the counsel of the Divine Master, and
burying themselves alive in these vast cemeteries. There, prostrate
at the tombs of the martyrs, they asked for one another the grace
of imitating them. There, they received, with a fervour that God
alone knew, the bread of the strong and the wine that produces
virgins. There, those who had not yet been baptised were admitted
to the first of the Sacraments. All together heard respectfully the
instructions of the Bishop, whose body sometimes shone with the
scars of martyrdom. It was thus that the children of the patriarchs,
seated under the palm-tree of the desert, used to listen to the voice
of the old man whose hairs were white with years.
In nearly all Catacombs indeed we meet halls,* sometimes very
spacious, of a more or less regular shape, which can have served
only for the reunions called Synaxes, or for the celebration of the
sacred mysteries. These halls, always deprived of the light of day,
were lighted up by lamps suspended from the roof, some of which
have even lately been found still in their places. At other times,
these lamps were fixed in little niches, which are yet to be met by
hundreds. There were some halls that admitted the daylight by
an opening from the roof out on the country above.3 We have
examples of Christians who were precipitated alive into the caverns
of Rome by this way, and who thus found death in the places where
burial awaited them.
Yet these halls in the Catacombs, with or without air-shafts,
required to be continually lighted up by lamps, for the accom
plishment of the duties of piety and the mysteries of religion.
Hence the immense numbers of lamps found in the Catacombs.
Hence, also, without any doubt,4 the usage which is maintained in
the Church, of having lighted tapers at the celebration of the holy
offices : a venerable usage, which recalls, even at the present day, so
many ages after Christianity has obtained permission to profess its
worship in the sunlight, those times of misery and trial when it
was obliged to hide itself in the dark caverns of the earth.
1 Regarding Subterranean Romethe paintings, the usages, and the Uvea
of the Early Christianasee our Histoire act Catacombes.
2 Cubicula.
3 Cubicula clara.
4 M. Raoul Rochette, Tableau det Catacombet, p. 50 ; Prudence, Peristeph. ,
Hymn, ii ; St. Paulinus of Nola, Poem xviii, t. 96-98.
69
Independently of these halls, more or less spacious, cut out of

the tufa, sometimes with a number of steps rising all round for the
multitude of the Faithful, and a seat leaning back against the chief
partition for the Pontiff who presided over the assembly, with
pillars of the same tufa supporting the arches, there are met little
edifices, partly hollowed out, partly built, which undoubtedly offer
us the most ancient models of Christian churches to be found on the
earth.
There are also places in the Catacombs where fountains and
cisterns are found, which show by more than one arrangement
that they served for the administration of Baptism.' These,
then, were the primitive baptisteries, just as the subterranean
temples of which we have been speaking offer us the first models of
Christian basilicas. Lastly, we enter halls which would evidently
appear, from their arrangement and from the very nature of the
paintings that adorn them, to have served for the celebration of the
innocent feasts called Agapte. Thus, the first use of the Catacombs
was to give an asylum to Christians during times of persecution.
"We may judge what a life of want and misery they led in these
dark retreats, filled with the smell of corpses. Nevertheless, our an
cestors preferred to endure all this rather than run the risk of losing
their souls by losing their Faith. A great lesson for their children !
To encourage themselves in their trials, they had represented,
with colours and otherwise, on the partitions, tombs, vases, glasses,
lamps, in a word, on all things of which they made use, such sub
jects of the Old and the New Testament as corresponded with their
situation. Those most frequently met are, the three children in the
furnace, Daniel in the lions' den, Isaac on the funeral pile
wherein our forefathers, submitting to similar trials, saw at once
an image of the reality, a pattern to imitate, and a motive of con
solation and hope ; Noe, the Ark, and the Dove bearing in its beak
an olive brancha touching image of the Church, which, though
tossed about by persecution, arrives, nevertheless, in the heavenly
port ; and, from the New Testament, the Saviour in the midst of
the most tender scenesmultiplying the loaves, healing the paralytic,
restoring sight to the blind, raising Lazarus from the dead, always and
everywhere as the Good Shepherd.
In what constitutes the purely decorative part of these represen
tations, nothing but subjects pleasing and gracefulpastoral
scenery ; agapte; symbols of fruit, flowers, palms, and crowns!
Wholly occupied, amid the trials of a life so disturbed and often of
a death so terrible, with the heavenly reward which awaited them,
1 Aringhi, Roma aublerr., 1. I, p. 318.
70
CATECHISM 07 PERSEVERANCE.
our ancestors saw in death, and even in a cruel death, inflicted by

tyrants, only a safe and speedy passage to everlasting happiness.
Far from associating with this image that of the privations or
tortures which opened Heaven to them, they delighted in adorning
it with smiling colours, in presenting it under a variety of beauti
ful symbols, in surrounding it with vine-branches and flowers ;
for it is thus that the refuge of death appears to us in Christian
Catacombs.'
Admirable power of Christianity! During so long a period of
persecutions, under the daily influence of sad impressions, our
ancestors, hidden in caverns, obliged to pray on graves, and con
tinually occupied with painful duties, did not, for all that, leave in
these cemeteries a single image of grief, a single sign of resentment,
a single expression of revenge: quite the contraryeverything
here breathes sentiments of meekness, benevolence, and charity.
"Iam very much mistaken, or this remark, which is so quickly
justified by an examination of Christian paintings, presents Primi
tive Christianity in a light as proper to conciliate respect and love
as any of the traits of its history or the monuments of its genius."*
Besides
every step in the
streets of Subterranean Rome, as the statues of infamous deities
would be met at every step in the streets of Pagan Rome, we find
countless others. At this first epoch, the teaching of Religion was
entirely vocal. Now, as the Patriarchs raised monuments that
were ever-subsisting witnesses to the miracles and benefits with
which the Lord had favoured them, so our ancestors engraved,
painted, and sculptured all the truths of Religion. As an occasion
offered itself, the Patriarchs explained to their children the origin
and meaning of those monuments of the desert ; in the same way
our forefathers called to mind themselves, and explained to their
children, the meaning of the paintings and sculptures with which
they were surrounded.
The principal traits of the Old and the New Testament were
represented here. The name and the essential characteristics of
Our Lord were to be met with everywhere. He is figured by a
fish, because the letters that in Greek form the word fish are the
initials of Our Lord's name: "Jesus Christ, Son of God, Saviour.3
1 See all this marvellous symbolism explained in our Histoire des Catacombes.See also Mamaehi, t. I, pp. 156-164.
3Words of M. Baoul Rochette.
3 'IÔvi. On their rings, their medals, and a multitude of other article! of
which they made use, we find the sign -13 which is composed of two Greek
letters, X, P, the first letters of the word It? Christ. This sacred sign is begin
ning to reappear on many objects of
modern art. It has been preserved
71
Under various symbols, they also represented all the Christian

virtues, all the holy affections of a soul that loves God. The hart,
the horse, the lion, the hare, the dove, and the vine reminded them
in turn of the desire of Heaven, ardour in the way of virtue,
strength against the devil and the world, a prudent timidity,
innocence, and a sweet and tender charity.'
Our ancestors had great need that everything around them
should support their courage and animate their virtue. For would
it be believedthey were not always safe in their dreary abodes ?
Scarcely was the flame of persecution kindled when the pagans
hastened to forbid their entering the Catacombs. If, in spite of the
prohibition, they sought a refuge there, their persecutors would
besiege them, and oblige them to come forth. Spies, stationed at
all the openings, would lay hold on these innocent victims and drag
them cruelly before the tribunals. At other times, all the entrances
would be closed, and the Christians, unable to obtain relief from
their brethren, would die of hunger and thirst.* These sub
terranean places which had concealed their life, also concealed their
death. Such was the second use of the Catacombs.
In effect, a multitude of tombs are to be found there. In nearly
all the galleries may be seen five, sometimes six rows of niches
formed in the tufa, and intended for the reception of bodies. Some
could hold only one body ; others of a larger size, two, three, or
four.3 Here rest in peace the sacred remains of the first heroes of
Christianity : their lively faith and tender charity yet breathing in
the ornaments and inscriptions of their tombs.4
Such was the life of our ancestors in the Catacombs, and such
are the monuments that they have left to us of their abode there.
The days of trial that afflicted the Church at her birth succeeded
one another so rapidly, that for three centuries Subterranean Rome
was the constant dwelling-place of Christians.
At intervals
between persecutions, they would dwell, amid pagans, in town and
country. There, as in the Catacombs, they spread the good odour
of Jesus Christ, and delayed with all the power of their virtues the
fall of the Roman Empire.5 " Come to us," they said to it, "or
you shall perish; we are the heirs of the future, we have the
words of life." The Roman Empire continued deaf to their voice ;
and, when the hour of the divine vengeance struck, it was only an
in Germany and Switzerland, where you see it on pious engravings, altars, &c.
It is an emblematical translation of tne saying of the Royal Prophet, JHco ego
opera mea BegiI dedicate my works to my King.
Tertull., Scorpiac., c. I, p. 448 ; Mamachi, t. I., pp. 169-174.
Mamachi, t. II, p. 221.
3 Bisomum, trisomum, quadrisomum.
Murator., Thetawr. Inaorip., t. IV, p. 915.
Tertull., Apol.
72
immense heap of rottenness, over which hosts of barbarians began

to dispute.1
Meanwhile, our ancestors were placing in the balance, by the
sanctity of their lives, a counterpoise to pagan iniquity. To the
gross, infamous, cruel, degrading errors of idolatry, they were
opposing the Religion of truth and charity, of which they were the
martyrs and we are the children.
To the infernal pride of Old Rome, Subterranean Rome opposed
humility. Learn of Me, lecame I am meei and humble of heart :*
this lesson of the God of Bethlehem and Calvary, ever present to
our ancestors in the Faith, was the rule of their sentiments and
their conduct. "We have no wish," they would say, "to be
kings, or grandees, or prefects of the Empire. Far from us be the
thought of running over seas and lands to satisfy the cravings of
avarice ! We are free from every desire of vain glory."3 And their
behaviour was only the literal application of this noble profession
of humility. Imitators of Our Divine Master, who declared Him
self the servant of His own disciples, and who lowered Himself so
much as to wash their feet, the rich among the Christians, far
from being proud of their better fortune, were eager to humble them
selves before the poor. They would wash their feet, visit them,
and give them every imaginable testimony of respect and esteem, in
order to show the lowly opinion that they entertained of themselves.
This humility, as sincere as it was profound, reigned among all
the members of this young society. Tertullian engages his wife
not to re-marry with a pagan in case that he himself shall die first.
Among the reasons that he gives, he places the general custom of
Christian men and women to humble themselves before the poor.
" What pagan husband," he says, " would let his Christian wife go
to the cross-roads or enter the huts of the poor, that she might visit
the brethren and wash their feet?"4
To God alone our ancestors referred all the good that was in
them : praises made them blush.5 During the cruel persecution
that afflicted the Gauls, the glorious martyrs of Lyons were shut up
in a dark prison. Some of the brethren, having come to visit them,
gave them the name of martyrs, because they were on the eve of
shedding their blood for Jesus Christ. It would not be easy to ex
plain the pain that this caused them. " Ah ! " they said, " give
this glorious name to Our Lord, the first of martyrs. Give it to
those who have suffered death in defence of the Faith, and who
' Et nunc, reges, intelligite; erudimini, qui judicatia terram. (PsaX. ii.)
? Matt., vii.
3 Tatian., Oral, contr. Gent., n. 11, p. 264.
4 Lib. II., ad Uxor, o. iv.
4 Just., Dialog, aim Trtj-ph., p. 245.
CATECHISM OV PERSEVERANCE.
73
are now in the blessed country. As for us, vile and contemptible
sinners, we do not deserve it. Bather obtain for us by your
prayers the grace to arrive happily at that end which is the object
of all our desires."'
To the unbridled luxury of the pagans, our ancestors opposed a
modest simplicity. Living in the midst of the world, they con
formed to those usages which were not contrary to piety or religion.
They wore clothes suitable to their state and rank. Men who
made profession of a more austere kind of life put away the toga
and took the cloak : this was the distinctive habit of philosophers
and ascetics.* Those who retained the toga took care, by their
gravity and modesty, to give good example to their brethren.3
Persons of an inferior class, satisfied with their condition, had
no desire to make an appearance. Simple and modest, their dress
bore witness to the purity of their souls. Not for anything in the
world would they accept the robes offered them by the pagans,
when they could perceive therein the least sign of superstition.*
If from raiment we pass to furniture, we shall not be surprised
to find in the houses of the Early Christians an absence of all those
vain ornaments unworthy of the modesty and simplicity of which
they made profession. The mirrors, pictures, chairs, tables, &c.,
which served for the ornamentation of the house and the use of the
family, told how humble were the owners, and how far removed
from every kind of vanity. For the rest, their principles regarding
furniture were clear :
" Gold and silver vessels, as well as precious stones, are useless :
these things serve only to dazzle the eyes. It is also vain to have
vessels of delicately wrought crystal and glass. Silver chairs,
ewers, and dishes ; tables of cedar, ebony, and ivory ; beds, whose
feet are of silver or ivory ; purple or fancy coverlets : all these
things are the signs of a soft soul and an effeminate heart. We ought
absolutely to have nothing to do with them. How can we suppose
that luxury and pride are permitted us who follow the teachings of
the Divine Redeemer? Did He not say, "Sell what you have,
give to the poor, and follow Me ?" Let us therefore imitate the
Lord, and cast far from us that pomp which passes away as a
shadow. Let us have what is just and cannot be taken from us :
confidence in God, confession of the name of the Lord who suffered
for us, and charity towards our brethren.
1 Euseb., 1. 1, c. xi.
* Thus were they called who, living retired from the world, exercuvd themeelces in a more perfect life.
i Mamachi, Antiq. Christ., t. HI, p. 389.
Act., 88. Perpet. et Felic. ; S. Cypr., de Laptis, p. 122.
74
CATECHISM OP PEE8ETBRANCE.
" Alas ! if the basin is earthen, can Te not wash our hands in
(i? Can we not eat, if the table that bears our bread has not cost
its weight in gold ? "Will the lamp fail to give us light if it is the
work of a potter, and not of a silversmith ? As for us, we think
that a person can sleep as well on a plain bed as on an ivory one.
Let us remember that the Lord used, when eating, a plate of no
value ; that He made His disciples sit down on the grass ; and
that He washed their feet : so averse was He to display, though He
was the Master of all things."'
As we see, it was always by the standard of their Divine Model
that the Early Faithful tested the usages of the world and the
irregular desires of nature. Profound philosophy of Christianity !
which made the perfection of the Man-God the touchstone, the rule
of the thoughts, words, and deeds of all mankind. Is it surprising
that this philosophy should have renewed the face of the earth?
To the debaucheries of the pagans, our ancestors opposed tem
perance and fasting. To live to eat, was the maxim of the old
society ; to eat to live, was that of the young. Following this law,
our ancestors were temperate in eating and drinking. Not only
were they strangers to those excesses of the table which dishonoured
pagans, but they had bidden farewell to all the cravings of sensual
ity. To support their life, and to acquire the strength that they
needed in order to serve God and the neighbour, were the inten
tions that presided over their repasts. Hence, they made choice of
the simplest meatsthose more suited to strengthen the stomach
than to please the palate. They were convinced that delicate food,
instead of nourishing man, is alike hurtful to body and soul.'
This wise temperance which they observed in their houses pre
sided likewise at their innocent feasts, called agapee. To eat
together has at all times and among all peoples been a mark of
friendship. To give a sensible testimony of the tender charity that
united them, our ancestors used often to sit together at the same
table. A frugal and becoming repast was prepared: the rich
defrayed the expense. All the brethrenthat is to say, all the
Faithful of the same Churchwere invited. All ate together :
among them no distinction! It was thus that Christianity, even in
its least practices, taught men their fraternity and equality before
God. How many times did the lamps of the Catacombs shine upon
these innocent reunions ! In the Primitive Church they took place
several times a week. Later on, they were reduced to the three
most memorable epochs of life : baptism, marriage, and burial.3
1 Clem. Alex., Padag., c. iii, p. 156.
CATECHISM OF PBRSEVERANCE.
75
Nothing can be more interesting than the description that the

Fathers give of these celebrated repasts, whose very name recalls such
tender memories. Tertullian, pleading the cause of the Christians
at the bar of pagan society, which could see nothing but excesses and
debaucheries everywhere, because it could not live itself without
such things, said :
" The very name of our repasts shows what they are. "We call
them Agapse, which in the Greek denotes charity. "Whatsoever
they cost, we always gain by the good that they procure. By them
we comfort all the poor. Far from conducting ourselves towards
them as you do towards your parasites, who glory in selling their
liberty that they may fatten near your tables at the cost of a
thousand insults, we treat the poor as human beings on whom the
Divinity looks with the utmost complacency.
" If the motive of our repasts is most honest, judge of what
passes at them by the spirit of religion with which they are
animated. Nothing low, nothing immodest, is tolerated there. It
is only after a prayer to God that all go to table. They eat accord
ing as they are hungry, and drink as is becoming in those who are
chasterefreshing themselves like persons about to rise in the night
to pray to God. Hands being washed and torches lighted, everyone
is invited to sing the praises of God, which he either takes from the
Scripture or composes for himself : it is seen hereby how he has
drunk. The repast finishes in the same manner with prayer.
They depart, not like troops of gladiators, drunkards, or
shameless profligates, but as they entered, decently and modestly :
it is leaving a school of virtue rather than a supper. We are the
same in our meetings as in our houses, the same altogther as indi
vidually, doing no harm to any person.'"
Is it not very remarkable that similar repasts of charity should
have been spontaneously established among the savages of the
Gambier Islands, newly converted to the Faith? What more
sensible proof that the spirit of true religion is the same at all times
and in all places ? Let us hear one of their Missionaries: " One
Sunday, in this same island of Taravai, we saw our savages coming
very early in the morning, carrying supplies for the day with them :
they wished to spend it entirely with us. At the hour of repast,
they divided among themselves their little provisions with the
utmost cordiality. We beheld these new agapse with deep pleasure ;
and, what will surprise you is that we had never thought of re
commending anything of the kind to them. It came from them' Apolog., c. xxxTiii ; Minut. Felix, p. 308 ; Letters of Pliny the Younger to
Trajan, lib. X, Etyiat. xcriii ; Mamachi, t. II, p. 94 et seq.
76
CATECHISM OJ PER8EYERANCE.
selves. They took the idea from an instruction on the Communion

of Saints. Repasts of this kind are now an established custom
among us : they are called communions. Is there not something
herein to rejoice the heart of a poor missionary, under whose eyes
these feasts take place with all the simplicity of the Primitive
Church?"1
To abstain from every kind of excess in food was not enough
for our ancestors. Their Divine Master fasting forty days in the
desert, the Apostles themselves fasting in spite of their immense
labours, the flesh always ready to rebel against the spirit, the
obligation of weakening the senses in order to be members of a re
ligion wholly spiritual, but, above all, pagan society plunging daily
into new enormities, which called for a new expiation : these
thoughts they regarded as so many motives for depriving themselves
even of things permitted. Besides the days of Lent, they fasted
several days every week : on these occasions, they did not take
their repast till after sunset. " With us," say Tertullian and
Origen, " Wednesdays and Fridays are days of solemn fast."* With
the Church of Rome, Saturday was also a fast day. What
more touching than the origin of this custom! "Many of the
ancients of Rome," writes St. Augustine, "have thought that the
custom of fasting there on Saturday arose from this, that St. Peter,
having to contend with Simon the Magician on a Sunday, fasted
the day before with all the Church of Rome, and, this contest
having been attended with such a glorious success, the practice was
afterwards retained."
Prayer.
0 my God ! who art all love, I thank Thee for having sanctified
the world by the establishment of Thy Gospel ; grant us the grace
to imitate the humility, temperance, and modesty of our ancestors
in the Faith.
as myself for the love of God ; and, in testimony of this love, / will
avoid all extravagance in food and clothes.
' Lettre de M. Honor6 Laval, Annates de la Propagation de la Foi, n. 56,
p. 176.
Epist. lxxxvi, p. 146. (See also Mamachi, t. II, p. 119.)
Tcrtull., lib. de Jejun., c. xiv ; Orig., Homil. in Levitic.
71
LESSON VII.
chbistiakitt established, (fiust centt/rt, continued.)
Subterranoan Rome.
Let us continue the history of our ancestors, and never forget that
in their heroic virtues we shall find the secret of their triumph, the
glory of their name, and the model for our life.
To the infamous disorders of the pagans, they opposed the
purity of angels. Sobriety and fasting are the guardians of the
most beautiful of the virtues. So reason, philosophyeven pagan
philosophyand experience declare with unanimous voice. In
the absence of other testimony, this alone would suffice to establish
the perfect chastity of the Early Christians ; but we have other
proofs, and they are furnished by the old society itself. "Whether
it would or not, it was obliged to admit that Christianity made
persons chaste, and that modesty was one of the most highly prized
virtues of our ancestors.
Tertullian, employing the very words of the pagans, said to
them, " In speaking of such and such persons whom you knew, and
who before their conversion to Christianity were remarkable for
their dissolute and scandalous life, you endeavour to decry them by
satirical reproaches, which turn to their praise, so unskilful is
hatred ! You say, ' Look at this young woman : how coquettish
she was ! how attractive she was ! Look at this young man : how
jolly he was ! how eager in the pursuit of pleasure ! "What a loss
that they are become Christians !' You do not see that you give
to their Religion the honour of having changed them. Not long
ago," added the eloquent apologist, " when condemning a Christian
woman to infamy rather than to the lions, you proved that the loss
of chastity is regarded by us as a more atrocious punishment than
all the tortures of death itself."'
There were in the course of time many examples of Christian
women, whom the judges, as a last means of making them renounce
the Gospel, threatened with exposure in places of debauchery.
When the barbarians of the North rushed down on the Roman Empire,
they found the same love for the angelic virtue still prevailing.
" What women there are among the Christians !" they cried out in
the transports of their admiration. The young society had such a
tender love for purity and continence, that a great many persons
1 Apol., c. iii, id. ub fin.
f
78
consecrated their virginity to God. How miraculous ! Augustus

could scarcely find six vestals' in all Rome ; and behold, there are
thousands of virgins* flourishing like spotless lilies in the little field
of the Church! Those who entered the married state observed
therein all the perfection of conjugal chastity : it was exceedingly
rare to see them pass to second nuptials.3
The admirable purity of our ancestors appeared in their exterior.
Nothing was more striking than the contrast between Christian
and pagan women in this respect. The latter painted their faces,
perfumed their hair, and loaded their heads with gold and pearls ;
the formerof reserved and modest habitsnever went outside
unveiled: the veil did not leave them even in church, particularly
if they were unmarried.4 It was rare to see in their hair the least
sign of luxury or vanity. For the rest, they went out seldom ;
their retirement was even a subject of ridicule to the pagans. But
our ancestors made reply, " It is in tones of mockery that you speak
of our virgins who live in retirement, whose hands are occupied in
spinning wool and their mouth in singing sacred canticles. Ah,
blush, blushyou who have raised statues to all the women that
have become celebrated by the depravity of their morals !"s
Men did not wear their hair long : they cut it. Their portraits,
found in the Catacombs, are an evident proof of this. The greater
number, especially in the East, wore their beards, but without any
dressing-off. They abhorred the silly vanity of the pagans, who
dyed theirs, so as to appear younger and more handsome.6
Modest in their dress, the First Christians were not less so in
their looks and their words. Among them were to be heard no
obscene expressions, no remarks with a double meaning, no vulgar
jests, none of those light songs about which too many persons now-adays make so little scruple. This angelio purity, this sense of pro
priety which nothing could set astray, filled the pagans with amaze
ment, and became for a multitude of them the occasion of their
salvation.'
1 The vestals were heathen virgins, consecrated to the worship of the
Goddess Vesta : they might marry at the age of thirty years. There were
only six of them. Out of this small number we count, during the period of
their reign, which was about a thousand years, seventeen who were condemned
to death for having broken their vow. A much greater number were suspected
of having done the same, so true it is that purity is a virtue which grows only
in the soil of the true religion.
PUbem pudoru, as St. Ambrose says.
3 Mamachi, t. II, pp. 126-132.
* Tertull., de Ornat. mulier., lib. II, o. iv ; et de Veland. Virginib., c. ii.
Also Clem. Alex., Padag., 1. III.
* Tatian., Contra Gent, p. I6S).
6 See Soma subterr., by Bosio, and the works of Bottari and Boldetti.
Tatian., Contr. Ortecos, n. 29 ; S. Just., Apol. i, n. 14 j id., n. 12.
79
To the insatiable thirst for gold that devoured the pagans, our
ancestors opposed voluntary poverty. The Bome of the Emperors
was only an immense mart, in which everything went to the
hammer, for everything was to be sold : honour, innocence, probity,
life. The empire itself was put up for auction by the praetorian
guard, and it found a purchaser. In that old society gold was
everything ; because gold is the source of pleasures, and pleasures
were the life of that monstrous aggregation of men. Hence, the
assassinations, the poisonings, the rebellions, and the abominations
of every kind, that sully every page of its history.
It was quite otherwise with the young society. The child of a
God who was born in a stable and who died on a cross, it regulated
its sentiments and its conduct according to the example of its Divine
Parent : its love for poverty went as far as a voluntary renunciation
of riches. Content with what was necessary, the Early Faithful
gave the surplus of their possessions to the Church, in order to re
lieve widows, orphans, and other poor persons, whosoever they
were : among them everything was in common. Rich in their
Faith and their Hope, they had a supreme contempt for whatever
passes away with time.' This admirable detachment was both
their happiness and their glory.
You reproach us with being poor," they said to the pagans,
"but poverty is a title of glory rather than of humiliation.
Frugality, of which it is the source, strengthens the soul, as
abundance weakens it. Besides, how can you call him poor who
has need of nothing, who does not desire anything that belongs to
another, and who has God for his treasure ? On the contrary, that
man is poor who, having great riches, still desires more. To tell
you all that we have to say, however poor we are, we are less so
than when we came into the world. The little birds are born with
out a patrimony, and every day provides for their subsistence. All
creatures are made for us : we enjoy them, though we do not desire
them. He who performs a journey is so much the more at his ease
as he carries the less luggage. Hence, on the journey of life, the
Christian is the happiest of men : poverty sets him freehe is not
burdened with the weight of riches. We would ask riches of God,
if we thought them good for anything. What would it cost Him
to whom all things belong, to grant them to us ? But we prefer
to despise them than to dispense them. Our only desires are for
innocence and resignation, because we would rather be virtuous
than lavish. The rich are the slaves of their gold, and they turn
their eyes towards it oftener than towards Heaven : this is folly.
1 Lucian. Sainos., Iiial. Peregrin., n. 13.
80
'
As for us, we are wise, because we are poor, and we teach to all
the manner of living well and of regulating their morals."'
Lastly, to all the crimes of the old society, the new society
opposed its prayers, its tears, a perfect sanctity. We have the
proof of this in its daily actions. Our ancestors rose at an early
hour. Their first action was to make the adorable sign of the cross,
which they frequently repeated during the course of the day. In
their eyes it was the weapon most dreaded by the enemy of the
human race. We mark our forehead, they used to say, with the
sign of the cross, that the devil, seeing the standard of the Great
King, may depart terrified.* This salutary usage was common
among all the Faithful without exception : pious mothers taught it
to their children.
When they had dressed, they washed their hands and face :
cleanliness was a virtue with them. They also washed themselves
before going to prayer. The family assembled in a room set apart
for this holy exercise. Morning prayers were begun with tho sign
of the cross : they lasted a considerable time. Our ancestors were
convinced that the morning is the most suitable time to offer up to
the Lord a sacrifice of praise.3
If there was only one Christian in a house, he was not less
faithful to prayer. After making the sign of the cross, he thanked
God for having preserved the life of his body and his soul during
the past night, and besought a continuance of the divine protection
and favour during the coming day. He was like a child that, every
morning, came familiarly to ask its Heavenly Father for its daily
bread ; or like a pilgrim that begged the food necessary to support
him on his journey. In Christian households, the father of the
family made the prayer, and the others accompanied him in heart.
Though they were convinced that life ought to be a continual
prayer, yet the Early Christians had certain hours fixed for this
holy employment, because outward affairs and the inconstancy of
our mind too often hinder us from thinking of Qod.4
Their attitude in prayer was full of respect. " We pray," says
Tertullian, "with eyes raised to Heaven, and with hands extended,
because they are pure ; with head uncovered, because we have
nothing to be ashamed of; without anyone's drawing up a formula
1 Minut. Felix, Oct., p. 331 ; id., 123 ; Lact., Div. Inst., lib. VII, c. 1,
p. 517.
1 Tertull., de Cor. mil., c, iv ; Orig., in Ezcch. ; Lact., Div. Imt., lib. IV,
c. 26 ; Cyril. Hieros., Catech., xiii, p. 28.
3 Orig., in Ezech., p. 238 ; Tertull., lib. de Orat., c. li, p. 133; Chrys.,
Homil. xliii, in 1 Cor., n. 4 ; Basil., Epist. ii, ad Gregor., n. 2.
4 Prud., Hymn. Cath., p. 30; Clem. Alexand., Stromb., lib. VI, p. 772.
81
of prayer for us, because it is the heart that speaks." Nothing

more touching than the custom of praying with hands extended.
It was thus that the Divine Master prayed, when expiring on the
cross. A new Jesus Christ, the Christian imitates his Model, and
gives evidence of his devotedness. " While we pray with hands
extended," adds Tertullian, " you may, if you like, tear us to pieces
with iron hooks, fasten us to crosses, burn us in fire, plunge the
sword into our breasts, cast us to ravenous beasts : the Christian
who prays makes known to you, by his very attitude, that he ia
ready to endure all things."1
They turned towards the East. As the rising sun brings light
to nature, so the appearance of the true Sun of Justice, Our Lord
Jesus Christ, scatters the dark clouds of error, and enlightens every
man coming into the world. By turning towards the East at their
prayers, our ancestors expressed a hope and a desire to be en
lightened by the divine light.*
During prayer their exterior was perfectly composed, but with
out any affectation. Scarcely had they prostrated themselves, when
they raised their minds to God, and, penetrated with a deep sense
of His presence, spoke to Him as if they saw Him with their eyes.
This thought produced in them the greatest humility. They
detested their offences from the bottom of their hearts, forgave their
enemies, stifled every affection unworthy of a Christian, and
besought, above all, the goods of the soul, troubling themselves little
about those of the body. To these acts of humility, repentance, and
adoration, succeeded the consideration of the infinite greatness of
the Divine Majesty, which they glorified through Jesus Christ, our
Saviour. Then followed tender petitions for themselves, their
relatives, their friends, and even their enemies : they knew that a
Christian should not be content with forgiving those who wish or
do him harm, but should also pray for them.3
They finished as they had begun, glorifying the holy name of
God by the sign of the cross. All the family arose, and, modestly
attired, prepared for the holy sacrifice. Before leaving the house,
everyone made the sign of the cross again : then to church ! In
accordance with the instructions of the Divine Master, our ancestors
thought that prayers in common were much more pleasing to God
and beneficial to themselves. They heard Mass, and communicated
all. Watchful Israelites, they took care to gather every morning
the Manna of Heaven, convinced that it is impossible, without the
' Tertull., Apol.,c. XXX.
i Clem. Alexand., ubi supra; Orig., lib. de (hat., n. 31 . Auctor quaest. et
reep. ad orthod. inter opera 8. Just., resp. 108.
Orig., ubi supra, n. 8 et 38 ; Cypr., lib. de Orai., p. 107.
VOL. III.
7
82
Bread of the Strong, to traverse the desert of life. The time of the
sacrifice was occupied with prayer, an explanation of the Scripture,
and singing of psalms.
After Mass they returned to their houses quietly and recollectedly. They were very careful to repeat to those who could not
assist at the reunion, and especially to little children, the instruc
tions of the priests. These duties overduties that will always be
as sweet as they are sacred in Christian familiesour ancestors
went to their occupations. They employed themselves indifferently
in all honest and lawful states. We are not to imagine that, having
renounced paganism, they remained useless to society. There were
Christians in all conditions. As the Apostles did not leave off fishing
after their vocation to the apostleship, so the Early Faithful con
tinued after their conversion the business in which they had been
previously engaged. They never left any mode of life but when
they found it dangerous to their salvation.
" We are only of yesterday," said Tertullian, " and we fill the
whole extent of your dominionsyour cities, your fortresses, your
colonies, your towns, your council-chambers, your armiesthe
palace, the senate, the forum. We leave you only your temples.'" . .
" You dare to say," adds the same apologist, addressing the pagans,
" that we are useless to the State! How so? We dwell among
you without any difference in the manner of nourishing or clothing
ourselveswith the same furniture, the same wants; for we are
not the Brahmins, the Gymnosophists of India, living in forests, and
shutting ourselves off from all kinds of commerce with men. We
do not forget to pay to God the tribute of our gratitude for all the
works of His hands, and we reject nothing that He has made.
Only, we are careful to use everything in moderation, and as we
have need of it : we do not indulge more than you in the things
necessary for life. Like you we go to the forum, to market-places,
to baths, to fairs, to shops, to inns. We sail with you, carry arms
with you, till the ground with you, trade with you, practise the
same professions as you."
We really find Christians in all states. Jurisprudence may
point to Minutius Felix and the senators Hippolytus and Apollonius; the oratorical art, to Quadratus, Aristides, Athenagoras,
St. Justin, and Tertullian; the medicinal art, to St. Luke, St.
Cosmas, and St. Damian; the military art, to Cornelius, the
Thundering Legion, and the Theban Legion. We also see a great
many Christians in less eminent professions. For the most part
poor, they earned a livelihood by the labour of their bands : they
Ajpol, c. xxxvii.
' Apol,, o. xlii.
83
were smiths, potters, tentmakers, weavers, colliers, labourers,

tailors, carpenters, shoemakers, fishers. All states had their saints.
God was pleased that it should be so, in order to teach us
(a) that Religion is powerful enough to sanctify all professions and
conditionsthat it is not necessary to retire into solitude for the
attainment of salvation ; and (i) that, if we wish to be saved in
our state, we must imitate those who have had the happiness of
finding their sanctification therein. Let us enter into the views of
this amiable Providence, and see how our ancestors attended to their
occupations. May their example not be lost upon us !
The sign of the cross always preceded labour, and the singing of
sacred canticles often accompanied it. Good faith, earnestness, and
patience, presided thereat. In the whole Empire there were no
safer or more honest people than the Christians.
About noon, labour was suspended : this was the meal hour.
Before sitting down to table, they again made the sign of the cross,
invoking the name of the Lord. Before nourishing the body, they
considered it just and proper to nourish the soul : hence, they read
a few passages from the Holy Scripture. The reading over, they
made the sign of the cross on the meats, the wine, and the water,
and, after a short prayer, began their repast
Here is a formula of the ancient lenedieite, for the preservation
of which we are indebted to the celebrated Origen:" 0 Thou,
who givest food to all that breathe, grant us the grace to use holily
these meats which Thy mercy hath prepared for us ! Thou hast
said, O my God, that when Thy disciples should drink any poisonous
drink, they would not experience any ill effects from it, provided
they had been careful to invoke Thy name, for Thou art infinitely
good and powerful: take away, therefore, from this food whatever
might injure the bodies or the souls of Thy children !"'
If any priest was present, it was his office to say grace.* During
the course of the meal, there were sacred canticles sung. This
touching usage, which spoke so much of innocence of manners and
the joy of a good conscience, had also the advantage of keeping the
soul raised to God, and of preventing the utterance of an idle word.
Hence, bishops and priests used to recommend the father of the
family to teach hymns and canticles to his wife and children, that
they might sing them, not only when spinning their wool and
weaving their cloth, but also when taking their meals.3
The repast over, they returned thanks to the Lord, resumed
i Lib. II, in Joan., p. 36.
, See Dum Ruinart, Martyrdom of S. Theodolus, p. 299.
' Clem. Alex., Stroma., lib. VII, p. 728; Cbrya., t /'sal. il, n. 2, p. 132.
84
their singing of some sacred canticles, and again read a few pas
sages from the Bible.' The time being up, everyone returned
cheerfully to work, or to some employment of charity : such as to visit
the brethren imprisoned for the Faithto receive strangers, wash
their feet, and prepare food for themto distribute almsor to
assist the sick.*
About three o'clock, they prayed again. Such was, in regard
to these matters, their daily order of exercises. At dawn, at nine
o'clock, at noon, at three o'clock, they had recourse to the Lord
with fervent prayers, being assured that the more frequently we
ask the help of God, the more certain shall we be of obtaining a
victory over temptations and success in our undertakings.' On
coming back to their houses, the parents instructed their children.
In exchange for their truly Christian tenderness, fathers and mothers
received obediencerespectall the marks of a truly filial piety.4
Before supper, the Holy Scriptures were read ; and, as at
dinner, hymns and canticles sung. The repast over, thanks were
returned, and the Holy Books read again. When the time for re
tiring to rest drew nigh, prayer was made in common. All renewed
the sign of the cross over their beds, and lay down modestly to
take the necessary sleep.5 To avoid all the illusions of the nocturnal
devil, they rose at midnight and spent some time in prayer.6
Such was the life of our ancestors. When it is proposed for
our imitation, we reply, " It is no longer the custom !" Truly it
is no longer the custom to live as a Christian ; doubtless because it
is no longer the custom to die as a Saint. It is no longer the
custom, but it is not according to the custom that we shall be
judged : it is according to the Gospel ! Jesus Christ, says Tertullian,
is not called custom, but truth ; and truth does not change. Where
fore, Christians ! what conclusion have we to draw ? Either to
change our name or our manners.7
So many virtues among the common people excited in turn the
rage and the admiration of the old pagan society. We shall speak
further on of the atrocious manner in which our ancestors were
persecuted. Let us here show the splendid homage that was
rendered to their sanctity : it is even a persecutor of the Christians
that we are going to hear.
Pliny the Younger, Governor of Bithynia, found in his province
such an immense number of Christians, that he was perplexed as
i Tertull., Apol. xL (See also Cave, de Relig. et morib. veter. Christ., t. I,
p. 297.)
Tertull., lib. II, ad Uxur., e. iv.
Clem. Alex., S/romb., lib. VII, p. 722.
* Tertull., de Cor. mil., c. xi
* Tertull., de Cor. mil., o. xi.
6 Ibid., 1. II, ad Uxor. c. v.
7 Autmuta nomen, aut muta mores.
CATECHISM OP PERSEVRRANCE.
85
to what conduct he should observe towards them. For his en

lightenment, he consulted the Emperor Trajan in the following
letter :
"I regard it as a duty, Sire, to submit to you all doubtful
affairs ; for who can better settle my uncertainty or dispel my
ignorance ? I have never assisted at the trial of Christians, and
hence I do not know what is punished or what is sought therein.
The great subjects of doubt to me are these : Is there no difference
to be made on account of age, or are the most tender infants to be
treated as grown people ? May we forgive one who repents, or is
it an unatonable crime to have been a Christian ? Is it the name
without any other crime, or is it the crimes attached to this name,
that we are to punish ?
" I must explain to you how I have heretofore conducted my
self towards those who have been denounced to me as Christians.
I inquired of them whether they were Christians. When they
acknowledged it, I put the question again to them a second and a
third time, threatening them with punishment, and, when they
continued obstinate, I had them led forth thereto; for I have no
doubt that, whatever they may acknowledge, their great stubborn
ness deserves to be punished. There are some of them, imprisoned
for the same folly, whom I have ordered to be sent to Rome, as they
are Roman Citizens.
" Accusations having; multiplied, as is usual, a great many cases
were brought forward. A list, without the author's name, was
circulated, giving the names of a large number who had boasted of
being or of having been Christians. When I saw that they invoked
the gods with us, and offered incense and wine to your image, which
I had brought with the statues of the gods, and moreover that they
cursed Christ, I thought myself bound to dismiss them ; for it is
said that real Christians cannot possibly be induced to do any of
these things. Others, named by the informer, and accused of being
Christians, denied it immediately. They said that they had been,
but that they were so no longersome for the previous three years,
others for a more considerable period, even up to twenty years.
All adored your image and the statues of the gods. They likewise
cursed Christ.
" Now, here is what they say their fault or their error must be
reduced to : that they were accustomed to assemble on a certain
day before sunrise, to 'repeat together in two choirs a canticle in
honour of Christ as a God ; that they bound themselves by an oath,
not to commit any crime, but to avoid theft, robbery, adultery, and
the like, and never to break their word or to deny a trust ; that
they then withdrew, but afterwards reassembled to partake of a
CATECHISM OF PERSEVEHANCE.
86
repast, an ordinary and innocent repast ; also, that they have given
up doing so in compliance with my prohibition, by which, accord
ing to your orders, I forbade them to assemble. To make fully
sure of the truth, I questioned two female slaves who were said to
have served at these reunions ; but I could find nothing else than
an excessive and ill-regulated superstition. Accordingly, I deferred
judgment, and felt anxious to consult you.
"The matter appeared to me worthy of consultation, chiefly by
reason of the number of the accused; for a multitude of persons, of
both sexes and of all ages and conditions, are compromised and will
be summoned. This superstition has infected not only cities, but
towns and rural districts. It seems, however, that a remedy may
be applied to it. At least it is certain that temples, almost deserted,
begin to be frequented, solemn sacrifices celebrated after a long in
terruption, and numerous victims prepared again in places where
there used to be very few to purchase them. We may easily con
clude hence that a great many will correct themselves, if room be
given to them for repentance.'"
Trajan replied to Pliny's letter thus :
"You followed the line of conduct that became you, my dear
Secundus, in the cases of those who were brought before you on the
charge of being Christians; for we cannot lay down an invariable
rule in regard to all. They need not be sought out, but if they
be denounced and convicted, they must be punished : in such a way,
however, that if anyone declare himself not a Christian, and prove
it by sacrificing to our gods, he shall obtain pardon by his re
pentance, no matter how much suspected in days gone by. As for
the lists published without the author's name, they ought not to be
admitted as any kind of accusation. Such a practice is very
dangerous, and quite unworthy of our age."*
Thus, according to Trajan, Christians are not to be sought out,
but they are to be punished when accused. "Strange jurispru
dence I" cries out Tertullian, " monstrous contradiction ! To for
bid their being sought out, because they are innocent, and to com
mand their being punished, as if they were guilty ! to be mild and
cruel at the same time ! to overlook and to condemn 1 Why do you
contradict yourselves so grossly ? If you condemn Christians, why
do you not seek them out, and if you do not seek them out, why do
you condemn them ?"3
This shocking inconsistency was a plain acknowledgment that,
in the eyes of the pagans, our ancestors were irreproachable. Hence
our Apologists, when pleading the cause of their brethren before the
'
Ut. ZCTli.
2 Apud Plinium, p. 98.
a ApoU o. ii.
87
tribunals of the Empire, defied the judges to convict even one of the
Christians of the crimes imputed to them.
"We call to witness the registries of your tribunals, ye magis
trates ! who daily hear cases, and pronounce sentence in conse
quence of the depositions made before you. In the crowd of male
factorsmurderers, robbers, profaners, perjurersbrought before
your tribunals, was there ever a Christian to be seen ? Or rather,
among those brought before you as Christians, was there ever one
guilty of these crimes ? It is therefore your own people that fill
the prisons and fatten the beasts; it is their cries that resound
through the mines. It is among your own that those gangs of
criminals are found for the spectacles. Not one of your culprits is
a Christian, or he is only a Christian : if he is anything else, he is
no longer a Christian.
" We alone thenyes, we aloneare innocent. What is there
surprising in this ? Innocence is a necessity with us, as we are
well aware, having been so taught by God Himself, who is the
Perfect Master of it. We adhere to it faithfully, in obedience to
the commands of a Judge whom none can despise. Yourselves are
the men that have taught you virtue, the men that have commanded
it to you. You cannot therefore know it as we do, nor fear to lose
it as we do. Well, can one rely on the light of man to know true
virtue? on his authority to practise it? His light misleads, his
authority is despised. It is easy to escape his laws : they do not
reach to secret crimes, and their punishment does not extend beyond
the term of the present life. Not so with us.
" Convinced that nothing escapes the searching eye of Him who
sees all things, and that there are eternal punishments to avoid, wo
are the only people who give good guarantees for the practice of
true virtue, both because we know its Source and we place it under
the safekeeping of the terrors of a future not limited to a few years,
but eternal : we fear God, and not the proconsul."1
To fear God, and to fear Him alone : this was the motto of our
ancestors. It ought to be ours too, if we would arrive at the
sanctity of which they set us so noble an example.
Prayer.
0 my God ! who art all love, I thank Thee for having given us such
admirable models in the Early Christians; grant us the grace to
imitate their purity, their detachment from creatures, their sanctity.
as myself for the love of God ; and, in testimony of this love, /
will perform my daily actions well.
1 Apol., c. xliv, ilv.
LESSON VIII.
chbistianitt establibhed. (first centctet, continued.)
Subterranean Rome.
Teub sanctity does not consist merely in discharging our duties
towards God and ourselves : it also requires that we should fulfil
our obligations towards our neighbour. We have seen how far the
old society was from doing so. To the law of hatred that appeared
in all the relations of pagans with one another, our ancestors
opposed the sweet law of universal charity. Of all the virtues of
the Infant Church, charity was that which most astonished the
pagans, because they daily saw it shining forth in a thousand forms,
amid the great as well as the little occurrences of life.
Faithful to the precepts of our Divine Master, Love your neigh
bour as yourselves ; bless them that injure you ; pray for them that
persecute you ; you shall be known as My disciples, if you love one
another, all the members of the young society had but one heart and
one soul.
To proceed methodically, we shall first speak of the love of
parents for their children, and of children for their parents ; next,
of the love of husbands for their wives, and of wives for their hus
bands; then, of the love of brothers and sisters for one another;
and lastly, of the immense love of our ancestors for all mankind in
general, including even their enemies and their executioners.
While the pagans were not afraid to destroy their child before,
or to cast it away inhumanly after its birth, so as to escape the
trouble of rearing it, our ancestors regarded children as a blessing,
and neglected no means of preserving those that God had given
them. Mothers considered it a sacred duty to suckle them, that
they might receive with the maternal milk the holy maxims of
Religion. With their tenderness was blended a kind of veneration,
because they regarded their children as the co-heirs of Jesus Christ,
the living temples of the Adorable Trinity, precious deposits of
which God should one day require a strict account. Penetrated
with such sentiments, the holy martyr Leonidas, father of the great
Origen, might be seen softly approaching the cradle of his sleeping
son, and, uncovering the child's breast, kissing it respectfully as the
sanctuary of the Holy Ghost.
When the time had come for it, the education of their children
was their only care.' " Either we do not enter the state of marriage,"
Athen., Legat., n. 35, p. 332; id., n. 33, p. 33; Clem. Alexand.,
Padag , 1. II, c. x.
89
says St. Justin, "or, if we do, it is only to devote ourselves

to the education of our children : we live only for them, and to
teach them the holy doctrine."' As a matter of fact, the capital
point in education was to teach children the truths of Religion, and
to train them to virtue and works of charity. The Gospel was their
Classics : it was therein that they learned to think, to love, to speak,
and to act like the Man-Godconsequently to become useful mem
bers of society, and saints for Heaven. Let us hear St. Jerome
laying down for a Christian mother the rules that she ought to
follow in the education of her children :
"Think of the sacred duties imposed on you by this precious
trust. Hear how a soul, destined to be the temple of God, should
be brought up ; for the first fruits of all things are due in a special
manner to the Lord. The first words and the last thoughts of the
child should be consecrated to piety. The joy of a Christian mother
will be to hear her child pronounce, with weak voice and stammer
ing tongue, the sweet name of Jesus Christto hear the yet illarticulated sounds of this frail tongue trying their strength in pious
canticles. As soon as your daughter is of an age that you may
exercise her memory, make her learn the Psalms. Let the Gospel,
the writings of the Apostles, become the treasure of her heart ; let
her every day repeat some passages from them for youlike a
beautiful bouquet gathered in the Holy Scriptures for presentation
to you. Let these be her first jewels and her fairest robesthe
amusements that engage her when she retires to rest and when she
awakes."'
What wise precepts ! And what strong souls they ought to
make ! Times are very much changed, and manners too 1 Nowa
days, people are in a hurry to load the imagination and memory of
children with a heap of useless, and sometimes dangerous, know
ledge. Many a time these little ones are worn out by premature
study, and, while they are so carefully taught the absurd lies of
ancient mythology, we see Christian parents who leave them
ignorant of the principles of that divine science without which all
human wisdom is only error and vanity.
" Guard your child," continues St. Jerome, " against all such
reading as would bring within the pale of Christianity a language
wholly pagan. What can there be in common between the profane
chants of paganism and the chaste harmonies of the Prophet's harp ?
How can we associate Horace with David, or Virgil with the Holy
Evangelists ? In vain does a person try to find an excuse in the
1 Apol., i, n, 29 ; id., ii, n. 4.
i Epist. ad Lad., 1. VI ; id. ad Gaudent., p. 308.
90
CATECHISM OF FEUSEVERANCE.
intention : it is always a scandal to see a virgin of Jesus Christ, a

Christian soul, in a place consecrated to idols. It is not permitted
us to drink at the same time of the chalice of Jesus Christ and the
chalice of devils.' Beware likewise of the maxim that it is good
to teach youth at an early age things which they will not fail to
know afterwards. It is much safer to refrain from these things, of
which a little knowledge leads to further examination : ignorance
of evil is the best preservative of innocence.'"
Our ancestors desired that their children should never be idle.
They had reading after prayer and prayer after reading, mingling
domestic occupations with religious exercises, and thus multiplying
their time by a wise variety. They watched with particular atten
tion over the choice of companions among those who were growing
up by the side of their children : never did they let suspected ser
vants near them. Within doors and without, they kept a close eye
on their plays, their clothes, and their food : on their plays, banish
ing all amusements in which disorder and confusion prevailed ; on
their clothesfor Christian modesty, checking excess, desires
neither vanity nor slovenliness : it unaffectedly avoids both stylish
ness and negligence, considering that the one attracts the notice of
libertines and the other denotes an absence of self-respect ; and on
their foodby never encouraging sensuality in any way : it is really
well that children should sometimes experience privations, so as to
learn that the conditions of their existence in this world are the
same as those of many others who can hardly find wherewith to
live.*
All the lessons of virtue bore their fruit, for our ancestors set an
example of them. Their love for their children was as enlightened
as it was tender and vigilant. Was there question of procuring the
eternal welfare of these dear children ? No sacrifice was too great
for them. They were the first to rejoice if a holy and glorious
death came to restore them to their Heavenly Father, and to put
them in possession of their happiness.
Among many examples of this courageous tenderness, we will
select only one. The Emperor Valens had commanded the churches
of Catholics to be closed. In consequence, our ancestors, preferring
to obey God rather than man, used to assemble on Sundays outside
the city, to assist at the divine offices. The Emperor, being in
formed of it, commanded that all Christians found at these reunions
should be put to death. The prefect of the city, named Modestus,
lees barbarous than the Emperor, warned the Faithful privately to
1 Epiit. ad Eustoch., p. 42.
3 Epiat. ad Lat., p. 691.
J Ejiist ad Lat., p. 594.
91
hold their assemblies no longer, and acquainted them with the

orders that he had received. Next Sunday, the assembly was more
numerous than ever. The Governor set out with his soldiers to
massacre these generous Christians. As he was passing through
the city he saw a poor woman leaving her house quicklywithout
so much as closing the doorand holding a child by the hand. She
was so eager that she made her way right through the hedge of
soldiers that lined the street. Modestus stopped her, and inquired,
" Where are you going in such a hurry ?" " I am hastening to the
assembly of the Catholics." " You are not aware then that I am
going to put to death all who shall be found there." " I know it
quite well, and that is the reason why I am so anxious to be there,
not to lose the opportunity of suffering martyrdom." "But why
do you take the child?" " That it may share in the same happi
ness." Modestus, amazed at so much courage, went to the Emperor,
and induced him to lay aside his cruel design.
To this unchanging, vigilant, supernatural tenderness of parents,
children corresponded with a like degree of affection and respect.
Let your attention increase now more and more, that you may form
your life according to the pattern of theirs. Imitators of Jesus,
who was obedient to Joseph and Mary, they anticipated all the
wishes of their fathers and mothers. They assisted them in their
labours, and consoled them in their sorrows. If any of these young
Christians had the grief to see their parents still idolators, they
redoubled their cares for them ; but, as firm as they were respectful,
they refused to obey them in aught contrary to Religion. This was
not enough. Knowing that one of the effects of charity is to instruct
the ignorant, they neglected no means calculated to enlighten their
dearly beloved parents and to make them renounce paganism.'
We shall see an admirable example hereof in the acts of St.
Perpetua. Sometimes these pious children received only ill-treat
ment in return for their tender charity ; hut nothing could dis
courage them. When prayers were unavailing, they offered up to
God the sacrifice of their life for the conversion of the unfortunate
authors of their being.*
That charity which united parents and children, also united
husbands and wives. As this love was chaste and heavenly,
husbands gave to their wives the name of sisters.3 If the husband
had any doubts regarding the firmness of his wife in the midst of
persecution, he never ceased to encourage her, reminding her of the
1 Justin, Apol., i, n. iii.
Tertull,, lib. ad Nat., c. iv et vii ; Arnob., lib. II, Contra Gent, p. 44.
3 Tertull., ad Uxor., pp. 161 ct seq.
92
lessons, the examples, and the promises of the Saviour. Herein,

he imitated the Apostle St. Peter, of whom the following incident
is related by Clement of Alexandria. This holy Apostle, who had
been married, saw his wife arrested by the persecutors and led to
martyrdom. He hastened to congratulate her, and, calling her by
her name, said, Remember the Lord !' Such was the noble affec
tion of husbands in the beautiful days of the Primitive Church.
That of wives for their husbands was no less perfect. Gentle,
affable, submissive, engaging, they did everything in their power to
draw them to the Lord, if idolaters, or to make them perfect
Christians, if catechumens, so that the name of Jesus Christ might
be respected even by the infidels.*
Brought up in so good a school, brothers and sisters had, as we
may say with all truth, but one heart and one soul. Hence, their
kind attentions, and the tender care which they took to encourage
one another in virtue, and to suffer generously all kinds of tortures
rather than expose themselves to the misfortune of an eternal
separation, by renouncing the Faith. We see them taking their
places together in the amphitheatres, to struggle and die to
gether. If one among them chanced to yield, no words could
describe the pain of the others. They wept hot tears, and implored
this brother or sister whom they had not ceased to love : they
prayed for the wandering sheep till they had brought it back into
the path of happiness. This tender friendship survived the wrecks
of time : it found expression in a thousand different symbols on
tombs and sepulchral urns.3
Such was the Christian family in those lovely days of the Early
Church. God has permitted this admirable type to be found again
in all succeeding ages, as well to avert the evil of proscribing it,
and to take away the excuses of negligence, as to show that Religion
is always the samealways full of life, and always capable of pro
ducing the same effects. As a proof and a pattern, we are about to
unveil here the interior of one of these Christian families in modern
times. May parents never lose sight of it 1
Though educationChristian education particularlyis almost
quite neglected in the world, yet we see pious mothers who are
most anxious to bring up their children in a manner well worthy
of Christianity. But as they have more zeal than intelligence, they
often deceive themselves in the choice of the means. In order to
put them on their guard against this error, we are going to set
before them the example of Madame Acarie, who, having for a long
1 Stromb., lib. Ill, p. 448.
3 Siromb., lib. IV, p. 524.
3 Mamachi, Dei Costumi, etc., c. iii, p. 16, et Antiq. Chrtit., t. Ill, p. 396.
98
time edified the world by her virtues, generously renounced all the
advantages that she enjoyed, to close her days in the Carmelite
Convent of Pontoise, where she attained an eminent degree of
sanctity.
Knowing the sway that first habits usually exercise over the
heart, this truly Christian mother began early to train her children
to the virtues that Religion and society expected from them. To
succeed in this enterprise, she was careful to instruct them at the
outset in the elements of the Faith. The Curd of St. Gervais,
speaking from the pulpit on the ignorance of Religion in which
parents left their children, wanted to give an example hereof, and
began thus, If I ash a child, What is Faith ? Immediately was
heard, from the midst of the congregation, the voice of the youngest
of Madame Acarie's grandsons, answering as if he had been ques
tioned, It is a gift of God. And he would have gone on, if his
grandmother, who was holding him on her knees, had not put her
hand on his mouth to keep him from speaking.
Madame Acarie often spoke to her children of the obligation
that they had contracted in Baptism to attach themselves to God
alone, and to avoid whatever would offend Him. " She used
frequently to tell us," says her eldest daughter, " that she would
only love us inasmuch as we should love God ; and that if she
should know any other child with more affection for God than
we had, she would also have more affection for that child than
for us."
She inspired them betimes with a horror of lies, and would not
forgive one, however slight it might appear. " Though you should
upset and break everything in the house," she said one day to one
of her daughters, " if you acknowledge your fault on the spot, I
will gladly forget it, and no evil shall befall you ; but, were you as
high as the ceiling, I would rather pay women to hold you than let
one single lie pass without punishment : and the whole world could
not make me change my mind."
She exhorted them to be always closely united among them
selves, and often entertained them on the advantages of concord as
well as the sad consequences of dissension. " We must always
yield," she would say, "unless when the honour of God requires
us to resist : they who yield have always the victory over their
opponents."
She required that they should speak gently and courteously to
the servants of the house ; and when they spoke otherwise, they
were not to be answered. Having heard one of her daughters
speak in a rather imperious tone, she reprehended her sharply.
" You frighten me, my dear friend," she said. " How you do go
94
about it ! And who are you to speak in that style ? Never let me
hear the like again, unless you want to displease me very much."
She wished that they should obey instantly and unmurmuringly,
that they should leave whatever they were doing at the first sign
given them ; in a word, that they should never have their own
will. " It is not right," she one day said to one of her daughters,
who showed some repugnance to remain with her at a house, " it
is not right that a well brought up daughter should "grow tired in
the company of her mother, or have any other will than hers." Her
eldest daughter, being with her in the country, had a desire to visit
a neighbouring town with some ladies of her acquaintance. Madame
Acarie consented to it at first ; but afterwards, wishing to try the
obedience of her daughter, she made her, just when on the point of
setting out, come down from the carriage, and ordered her luggage
to be removed. The young lady submitted with a good grace. After
edifying the whole company, who understood the mother's motive,
and who were much affected by the daughter's obedience, Madame
Acarie gave her full permission for the little trip that was desired.
She trained her children to that spirit of mortification which
characterises the true Christian. In their sicknesses she obliged
them to take, without showing any reluctance, the medicines
ordered by the doctor. To fortify them against sensuality and in
temperance, she used only to have ordinary food on the table, and
rarely more than one dish. She required that they should never
say what they liked or disliked, and that they should have no hesi
tation about anything. Nor would she have her children decide on
the colour or the shape of their clothes. She did not consult them
on the matter, and, while avoiding singularity, permitted nothing
that savoured of vanity.
Finally, she neglected no means to inspire her children with
humility, because she looked on this virtue as the foundation of a
Christian life. Though they were of a noble family, distinguished
by its connexions, she would not call them or let them be called by
any but their baptismal names. However willing the servants were
to serve them, she often wished that her children should serve
themselves. " I was very proud," says her eldest daughter. " To
correct me, my mother gave me- the most humiliating offices in the
house, such as to sweep down the stairs ; and, because she per
ceived that I took a time to do it when I could not be seen, and
that I closed the door so as to be completely hidden, she enjoined on
me to sweep at the very hour when most people came, and to leave
the door open when I should be doing it." Her second daughter,
who always had a great deal of good sense, used to say the most
reasonable things even in her childhood. To crush the seeds of
CATECHISM 01' PERSEVERANCE.
95
self-love that were going to bud in her heart, her mother would
sometimes appear not to hear her, or would make her hold her
tongue.
To facilitate the accomplishment of their duties for her children,
and to train them to a spirit of order, she drew up a rule of life for
them ; and her sons, as long as they remained with her, followed
this rule, as did also her daughters, in whatever concerned them.
Her daughters, in their early years, used to rise at seven o'clock ;
and when they were a little more grown, at six o'clock. As soon
as they dressed, they said their morning prayers, and these
prayers were followed by some reading from a pious book. They
were next taken to Mass, which they heard on their knees. During
Mass, they recited the Office of the Blessed Virgin ; but, afterwards,
their pious mother accustomed them to meditate on the adorable
sacrifice that was offered up in their presence.
On their return home they applied themselves to work, for
Madame Acarie feared nothing so much in regard to her children
as a habit of idleness. She herself set the example, by a succession
of useful exercises, which occupied the whole day. Even the time
of meals was not lost in unprofitable discourse : this saintly woman
entertained her children then on matters calculated to improve their
minds or to refine their manners.
Every day, with the exception of Sundays and Holidays, the
repast was followed by a recreation, which lasted for an hour, and
at which the mother assisted, teaching her daughters herself how to
use the playthings that she had bought for them, and wishing that
they should be at their ease in these moments of relaxation.
" Constraint," she would say to such as appeared serious, " is hardly
good for anything but to blunt the edge of the mind ; and a pre
cocious wisdom usually goes as it comes."
About three o'clock, they recited Vespers. Then there was
another pious lecture, and everyone returned to work. In the
course of the evening, the two youngest gave an account of the
chief thoughts that had occupied their minds during the day. If
any dispute had arisen between them, they were required to ask
pardon of each other, and, by way of sealing their reconciliation, to
embrace. After supper, a portion of the Lives of the Saints was
read. The exercises of the day closed with an examination of con
science, a litany, and night prayers.
On Sundays and Holidays, Madame Acarie was careful to take
her daughters to the Parish Mass, and, in the afternoon, they re
turned to hear a sermon and Vespers. When they came home,
they should give an account of what had been said in the pulpit,
and the hour of repast was usually consecrated to this exercise.
96
CATECHISM OP PEESEVERANCE.
When there was any Indulgence to be gained, this pious mother

would lead her daughters herself to the church specified, in order
to obtain for them a favour so precious in the eyes of Faith. On
these occasions, as well as in Lent and on Solemn Feasts, she took
care that her daughters had some money at their disposal for dis
tribution among the poor. Her greatest delight was to see them
acquiring the habit of performing good works.
Her daughters were yet very young when they began to ap
proach the holy Sacrament of the Eucharist ; but their youth did not
prevent them from reaping its salutary fruits. Their mother neglected
no means of having them ready to communicate on all the principal
festivals of the year, and still more frequently when they had made
some progress in piety. She prepared them herself for this great
action, speaking to them of it several days beforehand, and helping
them to make suitable acts.
Children, however well brought up, may receive in a moment
the most fatal impressions. Madame Acarie watched assiduously
to let no persons but such as were well known to her for their virtue
and prudence come near her children. From the same principle
she desired to find in the masters whom she selected for her chil
dren vigilance and firmness, joined with piety and learning. When
it excited surprise that she had preferred M. Blancy, with whom
she was in no way related, to M. Calvy, whom she esteemed highly,
she Raid, " M. Calvy is mild and indulgent ; M. Blancy is severe,
and overlooks nothing in his scholars : this is what I want for my
children." For the rest, it would be hard to believe that there was
anything disagreeable in her manners towards her children. " She
treated us most kindly," says her eldest daughter, " but she joined
with this kindness a gravity so majestic, so imposing, that it seemed
impossible for us not to do what she desired."
Wisely severe towards her children when they committed any
fault, she gave them a thousand tokens of affection when they
pleased her. In such moments her heart seemed to overflow, so
great was her joy. She would promise to give them whatever they
should ask, provided their requests were reasonable ; and she would
keep her word faithfully. In their sicknesses, she cared for them
herself, spending nights by their bedside, and rendering them all the
services that they needed. The charity with which this good
mother waited on them encouraged them to bear their sufferings
patiently : they complied with all that she desired, in order to spare
her fatigue by their speedy recovery. Lastly, they learned of her
to overcome themselves, when it should be necessary for them to
render the same services to others.
An education so careful produced the fruits that might be
97
expected from it. To it were Madame Aoarie's three daughters in

debted for the happiness of being admitted to Carmel, where, after
occupying the first places, they died holily. If her sons, to use the
expression of St. Francis de Sales, tarried on the way, and even
caused their mother some uneasiness at times regarding their salva
tion, the honourable positions which they filled in Church and
State, and the bright hopes which the same prelate conceived of
them when he saw them again in Paris, a year after their mother's
death, prove that at length they benefited by the education which
they had received.
Let us return to the Early Christians. The triumph of Christian
charity, as well as the everlasting glory of our ancestors, was that
they loved their neighbourthat is to say, all mankindas them
selves.
First, the Christians were united among themselves by the
bonds of the most tender love : the pagans were amazed and even
jealous at it.' " Speaking of us," said Tertullian, " you remark,
' How they love one another !' This surprises you, because you are
very far from resembling us. ' How ready they are to die for one
another!' And you you are much more disposed to strangle ono
another. As for the name of brethren that we give ourselves, your
fault-finders decry it, because among them every kind of relation
ship is only the testimony of a pretended affection. "We are also
your brethren by the law of nature, our common mother, though
you are rather bad brethren, with very little that is human about
you. But how just a right have we to regard ourselves as such,
we who have the same FatherGod ; we who have been enlightened
by the same Spirit of Sanctity ; we who have been born to the same
truth, after leaving the same ignorance ! Among us, all things are
in common. Even the property that we possesswhich, with you,
nearly always dissolves fraternityunites us as brethren."*
'* In all those charitable names," says another Father of the
Church, " that are in use among us, you only behold an expression
of the sentiments that animate us. We call our inferiors, our sons ;
our equals, our brethren ; and our superiors, our fathers. For the
same reason, we call Christian women by the names of daughters,
sisters, and mothers, according to their age."3
This tender charity appeared differently in regard to different
kinds of persons. Full of reverence for the ministers of the Lord,
to whom they were indebted for the life of grace, our ancestors were
eager to provide for their wants. They understood that ecclesiastics,
1 Apol., c. mix.
* Athenag., Lcgat., p. 330.
VOL. III.
5 Lucinn., Dial. Pcrtgr., p. 337.

8
98
CATECHISM OF FEKSEVERANCE.
devoting themselves entirely to the salvation of their hrethren,

cannot attend to the demands of their own subsistence. The offer
ings of the Faithful supplied them with what was necessary : food
and raiment."'
But it was especially in regard to confessors imprisoned for the
Faith that their charity showed all its generous courage. Scarcely
had they learned that one of their brethren was arrested, when all,
men and women, old and young, ran to the prison. They began by
recommending themselves to the prayers of the future martyr, after
purchasing the gaoler's permission to enter, to kiss his chains, to
serve him, and to provide for all his wants.* If the alms of the
church of which the prisoner was a member did not suffice, the
Bishop and the Priests wrote to other churches, which hastened to
assist them : every church had a reserve fund for this purpose.3
" Every one of us," says Tertullian " brings his little monthly
tribute, when he pleases and as he pleases, in proportion to his
means; for no one is bound to do thisall is voluntary. We have
thus a pious fund, which is not wasted in repasts or useless dissi
pations. It gives food to the needy, and defrays the expenses of
their burial. It maintains poor orphans, as well as servants worn
out by age and affliction. It relieves those who are condemned to
the mines, banished far from, their country, or kept in prison for
God's sake."4
The eagerness of our ancestors to visit the confessors of the
Faith was so great, that the Bishops sometimes felt themselves
bound to moderate it, lest they should further provoke the fury of
the persecutors.5
Wherever there was misery to relieve, there the charity of the
Early Christians was to be found : their hands were full of alms,
and their hearts overflowed with consoling words. From the cells
of the imprisoned, let us pass to the huts of the poor and the beds
of the sick. If any particular church required means for the sup
port of its poor, it had recourse to its sisters, the other churches.
In a little while Deacons might be seen arriving with alms and
affectionate letters. At other times, the greater churches would
ask for the poor themselves, that they might attend directly to all
their wants.6
It would not be easy to form a just idea of the respect and
tender care with which these suffering members of the Saviour
were treated. Not content with assuaging their pains, our ancestors
1 Mamachi, t. Ill, p. 26.
1 Lucian., Peregr., n. 12, p. 334.
3 Luiiiin., Peregr., n. 3 ; Euseb., ], IV, c. niii.
* Tertull., Ajpol., c. xxxix.
Cypr., Eput. x et xii.
6 Ovpr., Ei int. ad Euerat.
99
endeavoured to comfort them and to maintain their patience and

courage. They could not be kept away by the contagiousness of
disease. And, how admirable ! they bestowed the same care on
their persecutors. In a plague that desolated Egypt, the Christians
were to be seen along the roads tending sick and abandoned pagans,
carrying them to their own houses, and rendering them the same
services as they rendered their own brethren.'
They also took great care of children : especially orphans, the
children of Christians, and above all of martyrs. They delighted in
saving abandoned children, and all those whose masters they might
be, in order to bring them up in the true Religion. The Roman
Church was distinguished among the others by her charity towards
the poor, no matter who they were. During the reign of Pope St.
Cornelius, about the year 250, she fed more than five hundred poor
persons. From the time of her establishment, she was always
careful, as long as the persecutions lasted, to send large sums to poor
churches in the provinces and to confessors condemned to the
mines.
It was the Deacons that took care of all these living treasures of
the Spouse of Jesus Christ. On them it devolved to receive and
guard the offerings made for the common wants of the Church, as
well as to distribute such offerings according to the directions of
the Bishop. It was also their duty to inform themselves of the
wants of each individual, and to keep an exact list of the poor sup
ported by the Church.* Hence, the life of Deacons was a busy one :
they should often come and go through the city, and sometimes even
make long journeys. For this reason they used not to wear cloaks
or heavy garments like Priests, but only tunics and dalmatics, so as
to be always ready for action.3
But what most struck the pagans with astonishment was, not
to see Christians of the same Church and the same country loving
one another with so tender a love, but to see that a strange un
known Christian should be welcomed, lodged, entertained, loaded
with marks of affection, by those who had never seen him before,
and who, in a little while, should be sure of never seeing him
again. Their hatred induced them to spread the false report that
Christians were a secret sect, whose members had signs for recog
nising one another. Minutius Felix refutes this odious calumny
thus : " What enables us to recognise one another, is not, as you
pretend, any outward sign, but it is innocence and modesty. We
love one another, though it grieves you to acknowledge it, because
1 Euseb., 1. VII, c. xxii.
s Comt. Apost., 1. IJ, c. lvii.
1 Comt, Apost., 1. Ill, c. xix.
100
we cannot hate. "We call one another brethren, because we are the
children of one Father, the Creator of all mankind, and we have the
same Faith and the same Hope.'"
Provided a stranger showed that he made profession of the
Orthodox Faiih and was in communion with tlie Church, he was
received with open arms. If any man had a thought of denying
him admission to his house, he grew afraid of rejecting Jesus Christ
Himself. But one should make himself known.* For this purpose,
they who travelled into foreign lands carried letters from their
Bishop with tliem. The first act of hospitality was to wash the
feet of the guests : this solace was necessary, considering the manner
in which the ancients covered their feet. If the guest was in full
communion with the Church, his new friends prayed with him, and
showed him all the honours of the house. He said grace, he had
the first place at table, lie addressed instructions to the family :
it was a pleasure to have him : the repast of which he partook was
more holy.1 Ecclesiastics were honoured according to their rank ;
and if a Bishop travelled, he was everywhere invited to preach,
and to exercise his other functions, in order to show the unity of
the priesthood and of the Church.4
But what is much more admirable is that our ancestors treated
even unbelievers with hospitality. They also obeyed wiih great
charity the commands of the prince who obliged them to lodge
soldiers, officers, and others travelling on state affairs. St. Pacomius,
having been enrolled very young among the Roman troops, was put
on board with his company. He landed in a city where he was
surprised to see the inhabitants receive them with as much affection
as if they were all old friends. He asked who these people were,
and was told that they were Christiansthe members of a particular
religion. He made further inquiry regarding their doctrines, and
this was the beginning of his conversion.5
Slaves cast off by their masters on account of age or infirmity,
exiles, the poor of every kind, on whom pagans looked with con
tempt, were sure of finding a generous welcome with the young
society. To relieve so many wants, our ancestors were not content
with giving away their goods, and making themselves poor in order
to assist the poor: they even sold themselves. Examples of this
heroic charity were not rare, as we learn from the words of Pope
St. Clement in his letter to the faithful of Corinth.6 One will
suffice to make known to us the spirit that animated them.
'Oct., p. 312.
3 Iiaron., an. 143, n. 7.
s Tertull., Prescript., c. xx, et Maruachi, t. Ill, p. 40.
4 Const. Apost., L II, c. lviii.
' Life oj St. Pacomius. (See also Fleury, Mnurs des Chretiens, p. 200.)
5 Epist. i, n. 4, p. 36.
101
A Christian, named Serapion, met a heathen comedian, whose

unhappy state touched him very much. To procure his conversion,
he sold himself as a slave for the sum of twenty pieces of silver.
His carefulness in fulfilling his duties did not hinder him from
finding some leisure moments for prayer and meditation. Bread
and water were his only food. At length, his conduct and lan
guage produced their effect. The comedian was converted together
with his family, and renounced the theatre. Serapion was set at
liberty ; but he did not remain so for a long time.
He soon sold himself again, in order to be able to relieve an
afflicted widow. His new master was so pleased with his services
that he set him free, and gave him besides a suit of clothes and a
book of the Gospels. Scarcely had Serapion departed when he met
a poor man, to whom he gave his outer garment. At some distance
further on, another poor man, benumbed with cold, received his
tunic. There was nothing left to cover the Saint but his inner
linen garment. A person having asked him what had become of
his clothes, he replied, at the same time showing the book of the
Gospels, " It was this that stripped me." The book did not remain
long in his possession. He sold it to relieve a person in extreme
distress; and, being asked what he had done with it, he said,
" Would you believe it ? The book seemed continually to cry out to
me, Go, sell what thou hast, and give to the poor. I sold it there
fore, and gave the price to the needy members of Jesus Christ."
Serapion, who had nothing left but himself, disposed thereof
several times again, if we may so speak, in order to procure
spiritual and temporal aid for the neighbour. Among those to
whom he sold himself was a Manichee, whom he had the happiuess
of bringing over with all his family to the true Church.'
If our ancestors were so eager in relieving the corporal wants of
the neighbour, can we doubt of their zeal for the salvation of souls ?
It would be too long to relate all that they did for the conversion
of sinners, of heretics, and even of their most cruel enemies: it was
for them that they offered up their tears, their fasts, and their sup
plications.* Let us hear Tertullian : " For the salvation of the
emperors (and these emperors were the Neros and the Domitians),
we invoke the eternal God, the true God, the living God. We ask
for them a long life, a peaceful reign, a valiant army, a faithful
senate, submissive subjects, and all that the man or the emperor
can desire."
Faithful soldiers, peaceable and conscientious citizens, our
' See Godescard, 21 March.
Maiuachi, De'Costumi, t. Ill, pp. 61-66.
' Apol., c. xxx.
102
ancestors acquitted themselves faithfully of all the duties that

society requires. " As for the public taxes," says Tertullian, " we
pay them honestly and exactly : the laws may be thankful that
there are Christians in the world, for Christians acquit themselves
of this duty from a principle of conscience."'
The charity of our ancestors, which extended to all the living,
did not forget the dead. The better to show their belief regarding
the resurrection, they took great care of burials, and went to great
expense with them, considering their manner of living. After
washing the body, they embalmed it. " We employ more spices
thus," said Tertullian, " than you pagans waste in incensing your
gods."* They wrapped it in very fine linens or in silks ; some
times they dressed it in more costly garments. They laid it out for
three days, taking great care to watch round it in prayer.3 They
then carried it to the grave, having lighted tapers or torches in
their hands, symbolic of the charity of the deceased as well as of
the resurrection to come, and singing psalms and hymns full of
sweet hope.4
They also prayed for the departed soul : the holy sacrifice was
offered up, and one of those feasts called Agapae was celebrated.
Other alms were also given. The memory of the deceased was re
newed at the end of a year, and this practice was continued from
year to year, besides the commemoration daily made in the holy
sacrifice.5
To honour the dead and to leave a record of their lives, various
tokens of their dignity were often buried with them, such aa
the instruments of their martyrdom, and vials or sponges filled
with their blood; also, the acts of their martyrdom, their names,
medals, leaves of laurel or some other evergreen tree, crosses, and
Gospels. The spices used were in such large quantities, and the
tombs so well closed, that twelve centuries afterwards they still
yielded a most agreeable perfume.6 The body was always laid on
the back, the face turned towards the East. This position was in
dicative of hope, and like the last cry of immortality.
Prayer.
0 my God ! who art all love, I thank Thee for having replaced
the law of hatred, which reigned under Paganism, by the sweet law
1 Apol., c. xlii.
J Ibid.
5 Earon., on. 34, n. 310.
4 Const. Apost., vi ; Prud., Hymn. cxcq.
5 Tertull., de Coron. mil., c. iii ; Orig., in Job, Homil. iii; Cypr., Ep. xlri .
Mamachi, t. Ill, pp. 67 et seq. ; Fleury, p. 263.
*
See our liistoire dcs Calacombcs, and Boldetti, Onservaeioni topra 3
cimiteri, etc., lib. I, c. xxix, p. 307.
103
of universal charity ; grant us the grace to imitate the admirable

examples left us by our ancestors.
I am resolved to love God above all things, and my neighbour
as myself for the love of God ; and, in testimony of this love, I will
titter say anything of others that I would not wish them to say of me.
LESSON IX.
CHRISTIANITY ESTARLISHED. (FrRST CENTURY, Continued).
Subterranean Rome. Details regarding the Martyrs.
A sincere and tender piety, a universal charity, a perfect sanctity,
formed the character of the Early Christians, with a few excep
tions, during the long space of three hundred years. " We do not
want to deny," said Tertullian, " that there are among us some men
abandoned to their passions; but, to prove the divinity of the
Christian Religion, it is enough that their number should be small.
It is impossible to find any body, however perfect we may suppose
it, without some imperfection ; but much good by the side of a
little evil displays the perfection of society.'"
So many virtues astonished the pagans, and perhaps we our
selves are tempted to imagine that the example of our ancestors is
no longer to be imitated by us. Three things, however, are certain.
The first, that we are called like them to sanctity by the very fact
of our vocation to Christianity. The second, that God refuses us
none of the means necessary to become saints. The third, that by
adopting the means and the precautions which our ancestors made
use of, we may imitate their virtues. They were what we are :
why may not we become what they became ?
As we have seen, they spent their days in prayer, in labour,
and in the practice of works of charity. What prevents us from
following their example? Knowing all the weakness and corrup
tion of nature, they distrusted themselves, and carefully avoided the
occasions of sin. What prevents us from imitating them ? Once
gone over from Paganism to Christianity, they no longer wished to
have any impure contact with the old society. They shunned not
only its books, its profane songs, its temples, but also its theatres,
its feasts, its dances. Their reasons for so doing are as strong to
day as ever. Now as formerly, all profane assemblies are an occa
sion of scandal and sin. We are in no small degree astonished at
1 Tertull., ad Not., 1. I, c. v, p. 43. (See also Mamachi, pref., pp. xvii-mi).
104
CATECHISM OF PBRSEVERANCE.
the similarity that exists between the books, the songs, and the
theatres of our own times, and those of old, heathenish times. Tt
is one proof more that the world is returning to Paganism, and that
the same spirit that reigned therein eighteen hundred years ago is
endeavouring at the present day to recover its empire.
In the first place, the Early Christians did not go to theatres :
this is a fact acknowledged even by their enemies. The example
of ancestors so venerable ought to suffice to regulate the conduct of
high-born children. However, if we wish to ask them the reason
for their conduct, they will answer us as they answered the pagans,
" You ask us why we do not go to your plays. It is because we
know all their danger."1 Now, is not the danger the same to-day
as formerly ?
Let us hear Tertullian, and, after meditating on his words, say,
with our hand on our heart, whether his history of the performances
of his day is not the history of those of our day :
" The theatre is properly the sanctuary of profane love : people
go there only for pleasure. The charm of pleasure enkindles
passion. Let me suppose that a person attends with seeming
modesty and composure : who will assure me that, under this
phlegmatic appearance, this mask put on by art and rank, the heart
is immovablethat there is not a secret agitation in the depths of
the soul ? People do not seek pleasure without attaching themselves
to it when it is found. Now, it is impossible to be attached to
pleasure without some affection for it, and this very affection is the
sharpest sting of the pleasure that is tasted there. Let the affection
ceaseno more pleasure : only weariness, uselessness, waste of
time, and, I ask you, does all this agree with the character of
Christians ? Whatever a person may himself think of shows, in
vain will he say that he assists at them only with regret, that he
even detests them, that he blushes at the company in which he
finds himself: he encourages by his presence those who make such
amusements their resort. He contradicts himself. What his mind
condemns, his example justifies. We become the approvers of evil,
when we countenance those who commit it. It is not enough that
we are not actors, when we comport ourselves as accomplices.
There would be no actors, if there were no sight-seers.
" At the theatre, impure love enters the heart by the eyes and
the ears. There, women sacrifice themselves to public incontinence
in a manner more dangerous than would occur in places that dare
not be named. What mother, I do not say what Christian mother,
but one with an idea of decency, would not prefer to see her
1 Minut. Felix, Oclav., pp. 8 et 26.
CATECHISM OF PERSEVEAi!CE.
105
daughter in the grave rather than on the stage ? What 1 did she bring
her up so tenderly and with so many precautions for this disgrace ?
Did she day and night hide her under her wings with so much care,
to surrender her to the public and to make her a rock of scandal for
youth ? Who does not regard these unfortunates as so many
wandering slaves to whom shame is lost? And see how they
exhibit themselves in the crowded theatre with all the parapher
nalia of vanity ! Is it only a trifle for sight-seers to indulge their
luxury, to reward their corruption, to run the risk of becoming
their prey, and to go to learn from them all that they should never
know ?
" If we ought to have the greatest horror of immodesty, can it
be permitted usfrom whom there will be demanded an account of
every idle wordto hear or to see what we are forbidden to say or
to do ? An interdict is therefore laid on the theatre by the very
fact of its being laid on all kinds of immodesty.
" What we solemnly renounced in Baptism, it is not permitted
us to do, or to say, or to witness at hand or afar off. Now, no
matter what name the scene goes bytragedy, comedy, or panto
mimeits subject is an intrigue against morality or humanity :
weakness or crime is the sum of all that is to be seen.
" Tell me, what does tragedy teach you? Nothing but imagi
nary and improbable adventures, which, during the greater portion
of the time, only recall to your mind some cruel or shameful deeds,
far better forgotten, or rather develop in your heart some sad germs
that make themselves known by too faithful imitations.
" What does comedy teach you ? What does it set before your
eyes ? Adultery and unfaithfulness, the guiles of seduction and
the dishonouring of married people, indecent buffooneries, parents
tricked by their servants and their children, imbecile and debauched
old men.
" Pantomime ? It reveals to you all the disorders of an insolent
luxury, all the things of which a Christian mouth is afraid to speak.
What a school for morals, or rather what a source of crimes ! What
aii incentive to every vice I"
After showing that plays are an occasion of sin, and that they
are forbidden to the Christian by his baptismal vows, Tertullian
examines the pretexts that people allege in justification of their
presence thereat. Not a single modern sophism in favour of them,
but was foreseen and triumphantly refuted by the eloquent apolo
gist!
"People say to us, At my age, in my rank, with the strength
of my principles or the evenness of my mind, 1 have nothing to fear
from shows. Your age ! Whoever you are, it cunnot save you from
106
04TECHJSM OP PERSEVERANCE.
the dangers of the theatre. If young, they are most to be dreaded

by you.
How can you defend yourself from the attacks of
voluptuousness, which besieges you at all the senses and finds there
so many helps f Duty will not hold you fast against sights that
move your whole being, and speak more forcibly to your heart than
to your conscience. Old age itself is not a sufficient preservative.
No, the chills of age do not extinguish fires that have been long
lighted, and whose activity has only increased with time.
" Do you say that the position which you occupy makes it a
necessity on you ? I answer you that the Christian Faith admits
no necessity but that of obeying the Law of the Lord. Do you say
that there are circumstances which will not let a person dispense
himself from attending? I tell you that no person is permitted or
can be permitted to offend God. You think yourself secure by your
disposition. I appeal to experience. After its daily lessons, I ask
you who ever came forth from a theatre as he entered it? And if
I ask your conscience, what will it answer me ? By what road did
you go to the play ? By that of passions which wanted to be
satisfied. What did you go to see ? All that might please you,
and all that you are forbidden to imitate. Candidly, was this a
place for a Christian? An enemy is not found in the camp unless
when, unfaithful to his prince, he has deserted his colours. What !
one moment you are in the Church of God, and the next in the
temple of the devil ; lately you were in the company of heavenly
spirits, and now you are sunk in a pit of filthy mire ! What !
those hands which you have just raised to God, have been
clapped for an actor ! The very mouth that was opened to chant
our holy mysteries, has shouted forth the praises of a prostitute !
What will henceforth prevent you from singing hymns to the glory
of Satan ?
" But do you say, I choose only good pieces, and decent displays
are simply schools of morality ? Where then are these good pieces ?
Say rather that you choose the less wicked. Here the choice does
not lie between what ie good and what is wicked, but between
what is more and what is less wicked. Do they not all breathe
more or less of the most perfidious of the passions ? And then, do
not these pieces change their nature when they are acted, and
become a thousand times more dangerous by the seductive circum
stances that surround them ? You go to the theatre as to a school
of morality ! you go to look for models of Christian virtues !
Ah, what fine models of humility, patience, and chastity, are your
theatrical heroes and heroines ! What worthy interpreters of the
Scripture are your dramatic poets ! What noble instruments of the
Holy Spirit are your actors !
CATECHISM OF PERSEV BRANCE.
107
" But I go to keep my children in company. And by what

right do yon permit them to go ? Was it not enough, then, for you
to have communicated to them the fire of concupiscence by begetting
them ? Was it also necessary that you should consume them by
leading them to the furnace of all the passions ? But it is to train
them. Well, well ! could not your daughter be trained without
having a comedian set before her, or your son without a clown ?
" But it is a mere pastime. I answer that the hand which pre
pares the poisonous draught of gall and hellebore, also rubs the cup
with sweet and enticing juices, in order to hide treachery and
death. These are the manoeuvres and artifices of the devil. People
applaud the beauty of the scenes, the melody of the songs, the ex
cellence of the poems, even the purity of the morals: honeycombs !
The vessel into which they pour out their rich streams will be none
the less poisoned. The charm of pleasure is not worth the risk that
accompanies it. Fear these dangerous charms. Let reckless liber
tines, abandoned girls, malicious souls, go to the theatre : for them
it was made. Our joys, our festivities, are not yet ready : we can
not sit at the same table, because we cannot have them as our
companions. Everything in Hb time : for them, the joys of to-day ;
for us, the tribulations. The world, says Jesus Christ, shall rejoice,
but you shall be made sorrowful. Let us therefore bear affliction
while the pagan rejoices, that we may rejoice when his afHiction
begins, lest by sharing in his pleasures we should also share in his
tormenta."'
The horror that our ancestors manifested for unbecoming shows,
they also manifested for dances and other profane festivities.' The
pagans did not fail to reproach them with this. They answered,
" Truly Christians are lavages, enemies of the state, because they
do not assist at your festivities, and, being devoted to the true Re
ligion, they celebrate the emperor's feast-days with a joy wholly
' De Spectaculis. Tatien, Orat, conir. Gracos, p. 279 ; S. Theophilus of
Antioch, ad Autolyc, p. 416; 8. Cyp., de Spectae. ; Lact., Instil, div. ; S.
Bui], Homil. iv, in Hexaemeron ; 8. John Cbrys , Homil. xv adpop. Antioch.,
e; m, in Saul, st David ; 8. Ambr., de Fuga swculi; S. Aug., Confess., lib. Ill ;
Sabien, lib. VI, de Provident., etc., etc.
Councils : Elvira, in 305, can. lxii and lxv ; First of Aries, in 314, can. v ;
Third of Carthage, in 395, can. ii ; Fourth of Carthage, in 598, can. lxxxviii ;
Africa, in 424, can. xxviii or lxi, can. xxx or lxiii, can. cxxix ; Second of Aries,
in 432, can. xx ; Sixth General, in 680, can. ix ; Synod of S. Chas. Borromeo,
in 1568; Synod of Bourges, in 1584, can. iv"Comedians themselves, the authors of plays, and frequenters of theatres, use
the same language. Their views harmonise with those of the Fathers and
Councils of the Church in condemning spectacles. (See their acknowledgments
in Despres de Boissv, Lettrcs sur les spectacles.)
* See Muuiachi, t. 11, p. 188.
108
interior, not with debauchery! A great proof of zeal indeed to

light bonfires and spread tables along the streets, to have banquets
in public squaies, to convert Rome into a tavern, to pour out streams
of wine, to run in crowds hither and thither, to provoke one another
by insults, by scandalous bravado, by impudent looks ! C.iunot
public joy then be manifested in any other way than one that is
disgraceful ? Does that which violates courtesy on all other days
become courteous on the feasts of the emperor? Oh, how truly
deserving of death are we, for offering up prayers for the emperor,
and taking part in the general rejoicings, without ceasing to be
chaste, modest, and reserved in our manners 1"'
Could a more striking picture be drawn of what occurs among
us at certain periods of the year, on certain days given up to public
festivity? A humiliating reproach ! which shows that a section of
society has become heathenish. As for us, the children of Christians,
our conduct is traced out for us in the example of our ancestors.
We have the same reasons for keeping aloof from all guilty amuse
ments. The flight of the occasion is the safeguard of virtue.
Hitherto we have been sketching the two societies that existed
eighteen hundred years ago after the preaching of the Galilean
fishermen. We have seen the condition and manners of Pagan
Rome. We have also seen the very different condition and manners
of Subterranean Komethe sacred abode of the Early Christians.
We must now assist at the dreadful combat that is about to take
place between the old and the new society.
But as it is always error that attacks, since error always comes
after truth, it is the old society that begins the combat : it makes
its entrance by calumnies. It should first make those appear odious
whom it wished to destroy : violence always seeks to deck itself out
in the rubes of justice. Here the Jews and the Pagans made
common cause. The blinded descendants of Abraham and Jacob,
instead of doing penance for their deicide, filled up the measure of
their iniquities by madly persecuting the disciples of the Messias.
Foreseeing the ruin of their figurative worship, they were the first
to raise the cry of alarm. No sooner had they become acquainted
with the design of the Apostles to carry the Gospel thoughout the
whole world, than they wrote letters and sent off messengers in all
haste to prejudice minds. " A new sect has risen up," they said,
" whose members bear the name of Christians : it supports atheism,
and destroys all laws ; its doctrine is impious, abominable, sacri
legious."'
To represent Christianity as the destroyer of every virtue and
' Tertull., ApoL, c. xixv.
* S. Justin., Dial, cum Tryph., p. 235.
109
the enemy of every government, was to draw on the heads of its

followers the hatred of peoples and kings. These atrocious calum
nies met with only too much success. The pagans adopted them,
and the impressions that they left were not effaced for two hundred
years afterwards.1 It is even said that the Jews preserve to tin's day,
at Worm, on the Rhine, one of those letters which were sent
everywhere against Jesus Christ and His disciples.*
Humour, which is always on the wing, added other imputations,
and in a short time the Pagans, drawing their conclusion from so
mant calumnies, looked on Christians as the most wicked of mortals,
and held them responsihle for all the calamities, great and little, that
befell the empire. Their very name was a crime: to bear it was to
be guilty of all kinds of misdeeds. Hence Tacitus, relating that
Xero burned alive a great many Christians whom he falsely
accused of having set the city of Rome on fire, remarks very simply
that they were not condemned so much for any public crime as for
their hatred of the human race.4
It was to refute all these odious accusations that God raised up
so many eloquent apologists. They were obliged to ask as a favour
that Christians should not be condemned without a hearing, and
that their mere name should not be regarded as a capital offence.4
The conduct of the Christians was a still more eloquent reply to all
accusations. But hatred is blind. The Pagans and the Jews, not
content with closing their eyes that they might not see the virtues
of our ancestors, closed their ears that they might not listen to
reason, shut up their hearts in a triple case of brass that they might
not feel any sentiment of humanity, and armed themselves with
axes and swords that they might immolate the victims of their fury.
Blood soon flowed in rivers over the whole earth, and Heaven had
to crown millions of martyrs. .
Let us here enter into some details regarding these heroes of the
Faith. Let us speak of their names, their numbers, their acts, and
the circumstances that accompanied their deaths.6
The name martyr means witness. It denotes a person who has
suffered torture, and even death, in testimony of the truth of Re
ligion. "We apply it especially to those Early Christians who laid.
down their lives in defence of the truth of the facts on which
Christianity is founded. The Saviour had foretold that Religion
' Orig., in Celt., 1. VI; Tertull., ad Wat., 1. 1, c. xiv.
J Tillemont, t. I, p. 148.
3 Tertull., Apol., e. xi.
> Anna!., 1. XV, c. xliv.
5 Tertull., Apol., c. i, p. 1 1.
e For proofs and other particulars, we refer to our Histoirc des Catacombei ;
to P. Florcs, de Inclyto agone martyrii, in fol. ; and to our Prefaces to the acts
of tbe martyrs in the Bioliotheque des classiquet chrttiens.
110
should have martyrs. When charging His Apostles to preach the

Gospel, He said to them, You shall be witnesses unto Me in Jerusalem,
in all Judea and Samaria, and even to the ends of the earth.' More
over, He explained to them that their testimony should be a testi
mony of blood : You shall be afflicted and put to death ; you shall be
hated by all nations for My name's sake.' But He immediately
encouraged their timidity by adding, Fear not them who can kill the
body and cannot kill the soul. If anyone confess Me before men, I
will also confess him before My Father who is in Heaven ; but if any
one deny Me before men, I will also deny him before My Father.*
From these sacred words, Tertullian rightly concludes that the
Christian Faith is an engagement to martyrdom.4 Do we think on
this ?
The number of martyrs cannot be counted :5 a few facts on the
matter will give us some idea of it.
1. During the space of three hundred years, there were
ten persecutions, general throughout the whole extent of the Roman
Empire, and the Roman Empire comprised at this period the greater
portion of the known world. In the fourth century there were two
limited persecutionsin Persia and Africa, under the Goths and
Vandals : one alone lasted forty years and made two hundred
thousand martyrs.6 Now, after the journeys of the Apostles, there
were Christians in all parts of the world. In Tertullian's time they
were so numerous that they filled all places, except the temples of
the gods, and had they desired to avenge themselves on the Romans,
they should only have had to withdraw and the empire would have
become a desert.7
2. Such a slaughter was made of Christians that in the city of
Lyons alone there were nineteen thousand martyrs : no regard was
had to age, sex, or rank.
3. The number of victims was so great that, in the beginning
of the fourth century, Diocletian and Maximian boasted of having
at length exterminated the race of the Christians and annihilated
their Religion.6
Already, before the great persecutions, and in the beginning of
the reign of Marcus Aurelius, St. Irenreus, Bishop of Lyons, wrote
thus :" Wherever our holy mother the Church is found, she sends
to Heaven before her, by martyrdom, a multitude of her children,
' Act., i, 8.
1 Matt., xxiv, 9.
Matt., x, 28 and 32.
Debitricem martyrii fldem. (De sped.)
5 The most exact calculations place it at eleven millions during the first
three centuries. (See our Histoire des Catacombes, p. 664 et suiv.)
0 Sozom., Hist. eccl.
7 Apol., c. xxxvii.
* Nomine Christianorum deleto, superstitions christian! ubique deleta.
Ill
whom she offers to the Father as a pledge of the exceeding love

that she bears to Him. But other assemblies have do martyrs.
The Church alone delights in opprobrium, that she may testify to
God the excess of her charity, and the greatness of that faith which
makes her boldly confess Jesus Christ. Many a time have we seen
her weakened by the loss of her blood and her members, and then
suddenly recovering, acquiring new strength, and becoming the
mother of a greater number of children."'
By suffering death, the martyrs proved the divinity of Religion,
since they showed the literal accomplishment of the Saviour's
prophecies. They also proved it by their supernatural constancy.
To suffer death without auy interested motive of vanity, ambition,
hatred, or worldly glory ; to suffer it amid the taunts of a whole
people ; to suffer it with a sweet serenity ; to suffer it when it
may be avoided by one word ; to suffer it in defence of a Religion
opposed to all the passionsa Religion in which a person has not
been reared, but which he has embraced out of conviction, and in
the expectation of having to sign it with his blood ; and when this
has been done, not for a day, but for centuries, not by one person
only, but by millions of persons of every age, rank, state, and
country : if this is not something supernatural, we must throw
reason to the winds and never again think of linking two ideas
together.
The pagans were so fully convinced that the courage of the
martyrs came from God alone, that they wero converted in great
numbers at the sight of their constancy in the midst of tortures.
" The constancy with which you reproach us," says Tertullian, " is
a lesson. On beholding it, who is not inclined to ask its cause ?
Any man who examines our Religion, embraces it. He at the
same time desires to suffer, in order to purchase, by the shedding
of his blood, the friendship of God and the forgiveness of his
offences."*
In short, the Saviour had promised to His Apostles a grace that
would render them superior to tortures, and He kept His word.3
This is the whole secret of the constancy of the martyrs : to seek
any other is not only idle, but ridiculous. What a testimony in
favour of Religion is the red signature of so many millions of
innocent and heroic witnesses ! Impiety may destroy the temples
of the martyrs, burst open their tombs, scatter their sacred ashes
on the ground, and obliterate their epitaphs, but never cau it touch
this testimony of their blood.
1 lib. IV, c. lxiv. (See, in regard to the number of martvrs, Dom Ruinart,
Actes des Martyrs, prer.)
3 ApoL, o. 1.
1 Luc., xxi, 15 et 19; Joan., xvi, 33 ; Philipp., i, 18.
112
The accounts of their trials and their executions are called the
Acts of the Martyrs. Nothing more venerable, save the Holy
Scripture ; for the answers of the martyrs to their judges were in
spired by the Holy Ghost ! Our Lord had promised in clear terms
to answer for them and to speak by their mouth. Trouble not your
selves, He said to the martyrs of all ages in the persons of the
Apostles, as to what you shall say in reply ; for the Spirit of your
Father will Himself speak by your mouth.' Nothing is better calcu
lated than the history of the martyrs to revive our piety. A nobleminded son feels his heart inflamed on hearing the story of his father's
splendid deeds. How then can we remain cold and cowardly, in
sensible to the joys of Heaven, when we sec that, to reach that
happy land, the martyrs waded through a sea of blood, or walked
on live coals and the edges of swords? The Early Christians were
so convinced of this truth, that they often risked their lives to re
cover the Acts of holy martyrs.
The first means, and one of the most ordinary that they used,
in order to procure these Acts, was to win over by money the clerk9
of the office in which the registers were kept, and to obtain copies
from them. They had a second means no less worthy of their
faith. When the judges were about to torture any Christian,
several of the Faithful who were unknown mixed themselves up
among the pagans, and noted carefully the questions, answers, and
other circumstances of the trial. These different accounts were
gathered together and taken to the Bishop.* His approbation
having been given, the narrative was distributed to the Faithful,
who made it the ordinary subject of their reading. The Acts of the
Martyrs were also read in the Church on assembly days.3
If our ancestors venerated the history of the martyrs so much,
they venerated the martyrs themselves a good deal more. No sooner
were the martyrs arrested than they became sacred beings, and
enjoyed several prerogatives. At their petition, communion was
given to those who had fallen in time of persecution. Deacons
were appointed to visit them, to encourage them, and to provide for
their support. With the Deacons were associated Deaconesses.
These were virgins or widows, from forty to sixty years of age,
wise, prudent, of tried virtue and zeal. Some of the services thut
Deacons rendered to men, the Deaconesses rendered to women.
Their duty was to visit such persons of their sex as had been
' Luc., xxi.
5 Soo a few details hereafter in the Fourth Part of the Catechism, at the
Feast of All Saints; and more extensive ones in VHUtoire dee Catacamba,
p. 505 tt euiv.
3 Dom Buinart, Actes its Martyrs, pref.
ClTECHISM OP PER8EVERANCE.
113
arrested on account of the Faith, or were deserving of the cares of

the Church in consequence of poverty or sickness.'
If sometimes the rest of the Faithful could obtain admission to
prisons, everyone sought to kiss the chains of the confessors. Every
one made haste to procure them some relief, to bathe their wounds,
to render them little services, or to show them marks of reverence.
Thus the Church neglected no means of visiting the martyrs and
providing for them. The eve of their death, when sentence had
been pronounced, was the occasion of the Free Supper : that
is to say, it was then permitted to all the condemned to eat
together.* For this purpose they met in a common hall, round a
table prepared by the Christians with as much care as their poverty
permitted. The public might assist at the repast of the martyrs.
Christians did not fail to exhort the holy confessors to perseverance,
or to recommend themselves to their prayers and to receive their
last advice.
After the execution our ancestors hastened, when it was possible,
to take away the remains of the martyrs. They wrapped them in
gold and silk, with the most exquisite perfumes. It was round
their tombs that they used to assemble to pray, and on their tombs
that they offered up the holy sacrifice. The Councils of Africa
forbade the erection of any altar without its having some relics of
martyrs : a venerable law, which is still observed throughout the
whole Church. Judging rightly that the martyrs who had shed
their blood for Jesus Christ were most powerful in Heaven, our
ancestors invoked them confidently. Festivals were instituted in
their honour : the days of their martyrdom were chosen to celebrate
them. These days were called those of their nativity or birth. An
admirable idea! which called to mind that on the days of their
death they were horn to a true life. The Church has not failed to
continue this language.
i In ordinary times, they instructed female catechumens, or rather repeated
for them the instructions of the catechism. They presented them at Baptism,
and assisted them to undress and to dress, that no person might see them in an
improper state. They had the newly baptised under their guardianship for
some time, in order to form them to a Christian life.* In the Church,
they kept the doors on the women's side, and took care that everyone was
placed in her rank and observed modesty and silence. The Deaconei-ses gave
an account of all their offices to the Bishop, and, by his orders, to Priests or
Uearons. They were chiefly useful in informing them of the wants of other
women, and in doing, under their directions, what they could not do themselves
with so much propriety.!
* See Acta of St. Pcrptiua, and Godescard 6th April.
Corut.Apot., 1 VI, c. iTii1. VIII, c. six; Tertull., dt Vtland. Virg.
t Uauri iu Chritien, p. 264.
VOL. III.
9
114
St. Augustine will tell us what was the worship rendered to the
martyrs. This holy doctor, writing against Faustus the Manichee,
who accused Catholics of having substituted the martyrs for idols,
answered him in these terms : " If Christians honour the holy
martyrs, it is through a desire of sharing in their merits, or with
the hope of being made happy by their prayers, or in order to excite
themselves to an imitation of their virtues. Hence, the altars that
piety raises on their tombs are not erected to any martyr, but to the
God of martyrs. What Priest of the Lord, ascending the altar,
ever said, It is to you, Peter !it is to you, Paul !it is to you,
Cyprian! that we offer sacrifice? What is offered, is offered to
God, to that God who crowned the martyrs. True, we often offer
it in the places where He crowned them, but it is in order that the
sight of those sacred places may excite in our hearts a more ardent
charity, a warmer love both towards those whom we ought to
imitate and Him for whom we ought to imitate them. We
reverence the martyrs therefore. But the worship of latria is that
of which we believe and teach that God alone can be the object.
Now, sacrifice being an essential act of this worship, we do not
offer it to Martyrs, to Saints, to Angels. If any one of our people
were to fall into such an error, we should immediately oppose him
with sound doctrine, that he might enter into himself, or that_othera
might justly shun him.'"
Prayer.
0 my God 1 who art all love, I thank Thee for the sanctity and
courage that Thou didst give to our ancestors : grant us the grace
to imitate their watchfulness over themselves and their constancy
amid the trials of life.
hold worldly assemblies in horror.
Contr. Faust., 1. XX, 21.
115
LESSON X.
cnEisTiAiriTT established,
(fiest CENTttRY, continued.)
Beginning of the Great Conflict between Paganism and Christianity. Ten

Great Persecutions. The First under Nero. Character of this Prince.
Details of the Persecution. Judgment of God on Nero. Judgment of
God on Jerusalem : Destruction of the City and Temple. Second Perse
cution under Domitian. Character of this Prince. St. John cast into a
Caldron of Boiling Oil. Judgment of God on Domitian.
Hitherto we have followed our Mother, the Infant Church, hy the
good odour of her virtues. We are now ahout to follow her, for
three centuries, hy the traces of her blood, and the glare of the
funeral piles lighted to destroy her. 0 tender Spouse of the ManGod ! gird thy loins : the hour of conflict is come ! Ten times is
the whole world about to rise against thee, in order to blot out the
memory of thy name. '
In point of fact, we reckon ten great persecutions, that is to say,
ten persecutions urged on by the Roman Emperors, whose terrible
power extended over the greatest part of the known world.
There were other persecutions called particular ones, because they
were confined to a few kingdoms : such were those of the Emperors
Licinius and Valensthose of Sapor, King of Persia, which lasted
forty yearsand those of the Goths and Vandals in Africa and else
where.
Let ns now go forth from the Catacombs, in which we have
admired the future victims. Let us re-enter Pagan Rome, and
direct our steps towards the imperial palace, where we may have a
close view of the first executioner of Christians. He cannot but be
the most wicked of men. To prove it, we need only name him :
he is Nero. Let us give his character.
Nero was born in the year of Our Lord 35. Adopted by the
Emperor Claudius, he succeeded his benefactor in the year 54. All
the vices that are held in horror by the human race were soon seen
to be growing rapidly in Him. He began by poisoning Britannicus,
the son of Claudius. -One crime brought on another : Nero, given
up to the corruption of his heart, soon forgot even that decency
' With Dom Euinart, we count en general persecutions, that is to say, ones
commanded or authorised by the Roman Emperors, the masters of the world.
Not that each of them extended to all the provinces of the Empire : some
were confined to particular countries. Father Mamachi counts twelve, because
he includes in the number of great persecutions that of the Jews under Barcoehebas and that of Licinius.
116
which the most abandoned arc wont to observe in their excesses.

He spent whole nights in the streets, in taverns, in houses of illfame, followed by a band of unbridled youths, with whom he
fought, stole, and murdered. To remove the last restraint, he
decided on the death of his mother, Agrippina. He first tried to
drown her. This attempt not succeeding, he caused her to be
stabbed: the Senate approved of this atrocity. Nero, finding that
he had as many slaves as subjects, no longer cared for any rule but
that of his foolish fancy : he became a comedian. Thus, an
emperor was to be seen playing publicly in the theatre like a common
actor I When he was about to sing in public, guards were stationed
at a number of places to punish those who should not appear suf
ficiently affected by the charms of his voice.
His cruelty, like that of all malefactors, kept equal pace with
his luxury. Octavin, his wife, and Burrhus and Seneca, his pre
ceptors, were sacrificed to his rage. These murders were followed
by so many others, that he was no longer regarded as anything but
a wild beast thirsting for blood.
Hearing a person speak in this proverbial style, "Let the world
burn when I am dead !" he replied, " And I say, Let it burn and
may I see it !" A long time aid not elapse till, after a banquet as
extravagant as it was disgusting, he caused the four corners of
Bome to be set on fire, that he might have a picture of the burning
of Troy. The conflagration lasted eight days. Of the fourteen
wards of the city, ten were reduced to ashes : this lamentable sight
was a feast to him. To enjoy it at his ease, he ascended a high
tower, from which he began to recite, in the dress of a comedian, a
poem composed by himself on the destruction of Troy.' All the
people accused him of the incendiarism.* But Nero laid the blame
on the Christians: no one believed him, says Tacitus.3 This did
uot prevent the pagans from being delighted, on account of their
aversion for Christianity, to see those who made profession of it
punished. Nero, on his side, wished not only to avenge the injury
done his reputation, but also to satisfy his hatred of virtue and to
glut his thirst for human blood.
Christians, who were treated as victims of the public hatred,
were therefore arrested in every direction. To torture was added
insult, and their death was a matter of amusement to the people.
They were covered with the skins of beasts, in order that dogs, de
ceived by this cruel resemblance, might tear them to pieces. Others
' This happened in the year of Our Lord 64.
j The truth of this accusation is confirmed by the testimony of many his
torians well deserving of credit. We may consult Suetonius and Dion Cassius ;
and, among moderns, Tillemont, Crevicr, &c.
3 Annal., v.
117
were covered with garments of pitch or wax,' then fastened to

crosses or posts at the end of streets, and set on fire, to serve as
lamps during the night. Nero wished that his gardens should also
be the scene of this frightful display, at which it was a diversion for
him to assist, dressed out as a charioteer, and driving along by the
glare of these dismal lights.
The number of Christians that perished in this manner, is
known to God alone, who crowned their victory. As for us, we
know that these glorious victims were the first-fruits of that count
less multitude of martyrs whom the Church of Rome sent to
Heaven. They preceded on the path to glory SS. Peter and Paul,
who had taught them the truths of salvation.
The fire of persecution, once kindled in the capital, spread
rapidly through the provinces. Edicts were issued forbidding the
profession of Christianity under the severest penalties, not except
ing death. Carnage became lawful: while Nero applied himself
to the torturing of Christians in Rome, they were pursued through
out the whole empire with like fury.*
Among those numerous victims whose names have come down
to us, we count the glorious martyrs Tropes and Evellius. Tropes
was one of Nero's chief officers, and one of those fervent Christians
of whom St. Paul speaks in his Epistle to the Phiiippians : The Saints
salute you all, and chiefly those of the house of L'cesar. Having been
buffeted and scourged, on account of his Faith, by order of
Sateliicus, he was exposed to the beasts; but he received no wound
from them. He was at length condemned to be beheaded, and thus
consummated his martyrdom.3
Lactantius tells us in express terms that the true motive which
engaged Nero to ill-treat Christians was the worship of his gods,
whom he saw abandoned by an ever-increasing multitude : the
burning of Bome was a mere pretext. " Nero," he says, " having
learned that St. Peter had withdrawn many of the Romans from
idolatry, and that not only at Rome, but throughout all the pro
vinces, there were crowds abandoning the worship of the gods,
thought that he had no more time to lose, and that he could destroy
the heavenly empire of Christianity, as well as the piety which
maintained it. He was therefore the first to persecute the disciples
of the Saviour; but he did not do so with impunity. The Lord,
beholding the oppression of his people, laid his hand upon the
tyrant."4
Nero should learn, like all succeeding persecutors, that no one
i Tunica incendialis.
Sulp. Sev., Hist., 1. II ; Oros., Eist., 1. Ill, o. v.
' See Roman Martyrology, May 17.
4 T)e Mart, peraecut., L II.
118
is strong against God. And hence the dreadful circumstances of

his end must serve as a monument to posterity, saying to all ages
Thus shall he he treated who dares to rebel against the Lord and
against His Christ ! If you refuse to strengthen the empire of the
Lamb, by obeying His laws, you shall strengthen it by teaching
others to fear Him.
The crowned monster was still bathing in the blood of Christians,
and wasting provinces, in order to gorge his slaves and to satisfy
his luxury, when a cry of indignation was heard from the depths of
Spain. Vindex wrote to Galba, the governor of Tarragonian Gaul,
to have pity on the human race, of which their detestable master was
the scourge. Galba caused himself to be proclaimed emperor. In a
short time the whole empire recognised him. The senateyes, the
senate, that mean servant of every tyrantdeclared Nero a public
enemy, and condemned him to be thrown headlong from the Tarpeian
rock, after being dragged naked through the streets and scourged
to death.
Having heard of the punishment intended for him, Nero fled
towards the house of one of his freedmen, and during the night hid
himself in a marsh under a covering of reeds. When he reached the
house, he was offered a piece of brown bread, which he refused, and
drank only a little warm water. Warned that he was pursued on all
sides, he caused his grave to be dug, exclaiming at every alarm and
in tears, "Must so good a musician die?" At length, hearing the
tramp of horses, he put a dagger to his throat, and besought some
one to end his life. No one was willing to render him so dangerous
and culpable a service. " What I" he cried out in despair, " is it
possible that I have neither friends to save me nor enemies to kill
me ?" At length his secretary gave his suicidal arm a thrust, and
freed the world from a tyrant that had no equal. His statues were
dragged through the mud, and his palace burned. Nero died in the
year of Our Lord 68the thirty-third of his age. Ho had reigned
fourteen years.
Whoever has read the life of Nero will say with Tertullian,
"We look upon it as honourable to our Religion that the first of
its persecutors was Nero ; for it is enough to know what he was,
in order to understand that such a prince could not condemn any
thing but what was eminently good."' We shall soon see that the
other emperors who persecuted Christianity had little more to
boast of.
If Nero should serve as a monument of God's justice, the Jews
should also teach men what is the cost of rebelling against Jesus
1 Apol., o. ir.
0ATKCHl8M OF PERSETERAKCE.
119
Christ. Not satisfied with imbruing their hands in the blood of the
Messias, they sentenced to death His disciples, and were, by their
calumnies and their outrages, the most eager persecutors of the
Infant Church. Meanwhile, the measure of their crimes was filling
up. The time drew nigh when the blood of the Man-God, of the
Prophets, and of the Apostles, should fall upon the heads of this
guilty people. The total destruction of Jerusalem, and the disper
sion of the Jews throughout the whole earth, should, by verifying
the predictions of the Saviour, afford a new proof of His divinity.
Let us listen in awe to the history of the destruction of Jerusa
lem. The Lord would not leave this hardened people without a
warning of what was about to befall them. Forty years before the
sack of the deicide city, which takes us back to the time of Our
Lord's death, strange things were continually being seen in the
temple. On one occasion there appeared, at the ninth hour of the
night, and for the space of half an hour, so great a light around the
altar and the temple, that it seemed broad day. On another, the
gate of the temple looking towards the Eastwhich was of brass,
and so heavy that twenty men could scarcely move itopened of
itself, though it was fastened with large locks, with iron bars and
bolts that entered deep into their sockets, hollowed out of one mas
sive stone. Another time a fearful noise was heard in the sanctuary,
and immediately afterwards a mournful voice repeated several times,
Let us depart hence ! The holy protecting Angels declared aloud
that they should abandon the temple, because God, whose abode it
was for so many centuries, had forsaken it.
Every day there were new prodigies, so that a famous rabbi once
exclaimed, 0 temple ! 0 temple ! what is it that disturbs thee, and
why art thou afraid of thyself ?'
Dreadful signs also appeared over the city. A comet, having
the shape of a sword, rested over Jerusalem for a whole year. For
a long time, throughout Palestine, there were to be seen in the air
chariots, full of armed men, traversing the clouds, and encompassing
cities as if to besiege them. Four years before the beginning of the
war in which Jerusalem was destroyed, the whole Jewish people
had a terrible presage of what was coming upon them.
Josephus the historian refers to it in these terms :
"Jesus, the son of Ananus, who was a mere peasant, having
come from the country for the Feast of Tabernacles, began to cry
out, while the city was yet in a profound peace, ' A voice from the
East, a voice from the West, a voice from the four winds ! Woe to
Jerusalem 1 Woe to the temple ! Woe to all the people !' Day
1 Babylonian Talmud, inGalat., 1. IV, c. viii, p. 209.
120
and night he continually passed through the city repeating the same
thing.
"The magistrates, unable to endure words of such evil import,
caused him to be arrested and severely punished. He did not utter
a word of excuse or complaint, but went on crying out as before,
' Woe to Jerusalem ! Woe to the temple !' He was then brought
before Albinus, the Roman governor, who had him beaten with
rods till he was all bleeding.
" Pain did not make him ask pardon or even shed one tear, but,
at every stroke given him, he repeated in a plaintive voice, ' Woe,
woe to Jerusalem 1' When Albinus asked him who he was, whence
he came, and why he spoke thus, he only answered, ' Woe !' At
length he was dismissed as a fool ; but he did not change his lan
guage. His cries became more numerous on the days of the feast.
It was remarked that his voice, though so much and so violently
exercised, did not grow weaker.
"He continued this course till the war began, that is to say,
for four years and five months uninterruptedly, without speaking
to anyone, without injuring those who struck him, without even
thanking those who gave him something to eat. When Jerusalem
was besieged, he was shut up in the city, and, wending his way un
tiringly around the ramparts, used to cry out with all his might,
' Woe to Jerusalem I Woe to the temple I Woe to the people!'
At last he ndded, ' Woe to myself !' That moment a stone, thrown
by an engine, struck him dead.'"
Must it not be said that the divine vengeance appeared visibly,
as it were, in this man, who lived only to announce its decrees ; that
it filled him with its strength, in order that his cries might bear a
due proportion to the misfortunes of the people ; and that it mude
him not only a prophet and a witness, but also a victim of these
misfortunes, in order that the threats of God might be rendered more
sensible to all the world ? This prophet of the woes of Jerusalem
was called Jesus. It would seem that the name Jesus, a name of
salvation and peace, should become a sad omen for the Jews, who
had despised it in the person of the Saviour, and that these ingrates,
having rejected a Jesus who offered them grace, mercy, and life,
should be obliged to receive another Jesus, who had nothing to
announce to them but irremediable evils, and the inevitable decree
of their approaching ruin.'
Meanwhile, the fatal hour was drawing near. The Jews, urged
on by a strange turbulent spirit, rebelled against the Romans.
1 Joscplms, Wan of the Jews, b. V, c. xi and xii.
Tint, ahtijce de lEglise, p. 20.
121
This rebellion was the occasion of their ruin. The wisest of the
nation quitted Jerusalem, foreseeing the evils that were about to
burst upon it, and the Christians, mindful of the Saviour's predic
tions, followed this examplewithdrawing to the little city of
Pella, situated amid the mountains of Syria. The Roman army
was not slow in laying siege to Jerusalem. It met at first with
a slight cheek, which emboldened the rebels ; but, the command
having been given to Vespasian, it soon recovered itself. Division
then set in among the Jews. Various parties were formed through
out the city, and, between them, they committed the most horrible
excesses. Thus the unfortunate city found itself distressed on all
sides : withm, by cruel factions ; without, by the Romans.
Vespasian, informed of what was occurring in Jerusalem, let the
Jews destroy one another, that he might more easily attain his end.
Having, in the meantime, been proclaimed emperor, he charged
his son Titus to continue the siege. This young prince encamped
at the distance of a league from Jerusalem, and closed every avenue
to it. It being then about the Feast of the Pasch, a great multi
tude of Jews, come from all parts of Judea and even from distant
lands, found themselves shut up in the city. All the provisions in
their possession were soon consumed. Famine began to be sharply
felt, and Jerusalem presented an image of hell.
The factious plundered one house after another. They abused
those who had concealed any food, and obliged them by cruel
tortures to bring it forth. Many sold their inheritance secretly for
a measure of wheat or barley. The greater number were soon re
duced to the necessity of eating whatever they could find, and even
this they strove to snatch from one another. The bread that chil
dren held in their hands was stolen from them, and, to make them
let it go, they were crushed down to the ground.
There were some armed partiee whom hunger induced to leave
the city in search of herbs. Titus commanded his cavalry to watch
them. With them were also taken some of the people, who durst
not surrender without a struggle, lest the seditious should avengo
themselves on their wives and children. Those who were thus
captured with arms in hand, Titus caused to be crucified without
any distinction, as well on account of the trouble of guarding them
as to frighten the besieged. Five hundred sometimes more
were crucified daily, so that there was a want of crosses and con
venient places for their execution. The seditious availed themselves
of this sad prospect to animate the people. Dragging the relatives
and friends of the sufferers to the wall, they showed them how
wise a thing it was to surrender to the Romans !
To complete their starvation, Titus resolved on enclosing them
122
more perfectly. He made his troops raise round the city a wall six
miles long, strengthened with thirteen small forts, in which guard
was kept day and night : this great work was accomplished in three
days. Thus was literally verified the prediction of the Saviour,
who had announced to Jerusalem that its enemies should surround
it with a wall, and gird it on all sides.
It was then that the famine became most dreadful. People
raked the very sewers, and ate the most disgusting filth. A woman,
prompted by hunger and despair, took the child yet at her breast,
and, gazing on it with wild looks, said, " 0 wretched one ! why
should I keep thee? To die of hunger, or to become the slave
of the Romans?" That moment she killed and roasted it. Then,
eating the half of it, she concealed the rest. The factious,
attracted by the smell, entered the house, and threatened the woman
with death if she did not show them what she had concealed. She
presented them what was left of her child. Seeing them horrified
and motionless, she addressed them thus : " You may well eat of
it after me. It was my own child. It was I that killed it. You
are not more delicate than a woman, nor more tender-hearted than
a mother." They made their way out of the house shuddering.
Meanwhile, the famine cut off whole families: houses and
streets were full of corpses. Not to be infected by them, they were
thrown from the top of the wall down the precipices that surrounded
the city. Titus, seeing the heaps of corpses, and struck by the
smell that came forth from them, heaved a deep sigh, and, raising
his hands to heaven, called God to witness that it was not his work.
To put an end to so many miseries, he urged on the siege with
greater activity. But there were new horrors to meet his eyes.
A number of Jews escaped from the city, and were endeavour
ing to pass the Eomans. The soldiers of Titus suspected that these
unfortunates had swallowed some gold in order to secure themselves
from the searches of the factious. They accordingly ripped them
open, and rummaged through their entrails. In one night two
thousand were disembowelled. Titus, having been informed of it,
declared that he would punish with death anyone convicted of such
barbarity ; but his orders were not regarded.
At length, after some furious battles, Titus gained possession of
the fortress Antonia, and reached the temple on the 17th of July.
The siege had begun on the 14th of April. In a little while he
attacked the second enclosure of the temple, and set fire to the
doors, commanding, however, that the body of the building should
be spared. But, says the historian Josephus, from whom we quote
in all this narrative, a Roman soldier, driven on by a divine in
spiration, seized a brand, and, being helped up by his comrades,
123
threw it into one of the rooms connected with the temple. The
fire spread immediately, burst into the heart of the temple, and
consumed everything, in spite of all the efforts of Titus to extin
guish it. Thus was accomplished the Saviour's prediction, that
not a stone there should be left upon a stone. The second temple was
burned on the 10th of August, the same day of the same month on
which the first had been burned by Nabuchodonosor.
The Romans slaughtered all whom they met in Jerusalem,
and Titus, having demolished whatever was left of the temple and
city, passed the plough over their site. Eleven hundred thousand
Jews perished in the siege. Ninety-seven thousand were sold, and
dispersed, with what remained of the nation, over the whole extent
of the empire. Titus refused the crowns that the neighbouring
nations presented to him in honour of his victory. He said plainly
that the success had not been his work, and that he had merely
been the instrument of divine vengeance.'
In point of fact, can anyone fail to see that this frightful
disaster was the just punishment of the fury of the Jews against
the Messias ? Other cities have had to endure the rigours of a
siege or a famine ; but no one has ever seen the inhabitants of a
beleaguered city make war on one another so pitilesslypractising
cruelties more atrocious than those which they experienced from
their enemies outside. This example is a solitary one : it shall
always be so. It was necessary to verify the prediction of Jesus
Christ, and to render the punishment of Jerusalem proportionate to
the crime of crucifying a Goda unique crime, without an example
previously or afterwards.*
Titus, after his victory, embarked for Rome, where he had a
triumph on account of Judea with Vespasian, his father, whom he
soon succeeded. But he only reigned two years, dying in the year
of Our Lord 8 1 . His brother Domitian succeeded him. He it was
that commanded the second general persecution of the Church : it
was well worthy of him.
This portion of Nero, as Tertullian calls him,3 distinguished
himself by such infamous conduct that the very record of it makes
us grow pale. He desired that he should receive the name of God in
all the petitions addressed to him. Uniting folly with debauchery, he
one day convoked the senate to decide in what vessel he should have
a turbot cooked. Another day, having invited the chief senators to a
feast, he had them led with much ceremony into a large hall draped
in black and lighted by a few sepulchral lamps, which only enabled
' Joaephus, Wars of the Jews, b. VII ; Philost., Apol., b. VI, o. xiv.
s Aôl., c. iv.
124
CATF.CH1SJI OF PERSEVERANCE.
them to see a number of coffins, beming the names of the guests.

Presently the hall was entered by a party of men, as black as the
tapestry, who held a sword in one hand and a torch in the other.
These furies, having for a while terrified the senators, at last opened
the door for them. A fit chastisement of this famous nation, which,
after conquering the world by its courage and the severity of its
morals, became more corrupt, more effeminate, more relaxed than
any of the peoples that it had subjugated : the sport of its tyrants,
whom it idolised even to the moment that they crushed it beneath
their feet !
Domitian used to remain whole days in his chamber, occupied
in killing flies with a gold bodkin. A courtier was one day asked
if the emperor was alone. So much alone, he replied, that there is
not even a fly with him. Next day this courtier paid with his
head for his harmless pleasantry.
As for the violence of the persecution that he raised against the
Christians, we may judge of it by the manner in which he treated the
most distinguished persons, and even his nearest relatives. He put to
death the consul Flavins Clemens, his cousin-german, and banished
Domitilla, the consul's wife, because they were Christians. He trans
ported the consul's niece to the island of Pontia, where she remained
for some time: she was afterwards burned alive at Terracina with
two other martyrs. Two of the consul's slaves, Nereus and Achilleiis,
who had also been converted to the faith, suffered various tortures,
and were at length beheaded. A countless number of other persons
were not only plundered of all their possessions, but also put to
death. The most celebrated event in Domitian's persecution was
the martyrdom of St. John the Evangelist : we have already re
lated it.
So many cruelties against the holy Spouse of Jesus Christ could
not be left unpunished. It was necessary that Domitian, like all
other persecutors, should contribute to the glory of the Lamb. The
hand of the Almighty fell heavy upon him. For a long time before
his death, the monster, torn with remorse, was in a state of con
tinual alarm : the fear of death never left him. His precautions to
keep it off availed him nothing. He was murdered by one of his
wife's freed-strvants in the year of Our Lord 96. The senate
denied him every kind of honour after his death, even that of
burial.
Prayer.
0 my God 1 who art all love, I thank Thee for having supported
the courage of our ancestors amid the trials of persecution. Grant
us the grace to imitate them, and to remember well that the good
CATKCHIsM OF PEBSEVEBANCE.
125
and the bad must contribute equally, though differently, to the

glory of Religion.
pray Jor the enemies of the Church.
LESSON XI.
CHRISTIANITY ESTARLISHED. (FIEST AND SECOND CENTURIES.)
Letter of St. Clement to the Church of Corinth. Third Persecution under
Trajan : Character of this Prince. Martyrdom of St. Ignatius, Bishop of
Antioch. Judgment of God on Trajan. Fourth Persecution under
Adrian : Character of this Prince. Martyrdom of St. Symphorosa and
her Seren Sons.
'
JIv enemies have often from my youth renewed their attacks
upon me: this is what the Church may in all truth say of herself.
While Nero and Domitian caused her blood to flow, the devil
endeavoured to raise the spirit of division among her own members.
In the closing years of the first century, a dispute had arisen among
the Faithful of Corinth ; several parties had been formed : a schism
was to be feared. To drive the wolf from the fold, the head of this
Church, finding himself too weak, turned his looks towards the city
of Rome, and addressed the Pastor of Pastors. Pope St. Clement
made haste to assist this afflicted portion of his immense flock,
Raised in the year 91 to the Chair of Peter, already consecrated
several times with martyrs' blood, this new Pontiff died in the year
of Our Lord 100, during the persecution of Trajan. He wrote to
the Corinthians a letter truly worthy of the Common Father of
Christians. It breathes so much of the spirit of Our Lord that in
the early ages it was read in the churches, like the Epistles of the
Apostles and other parts of the Holy Scripture.
The Saint begins by drawing a picture of the manners of the
first Christians, and especially of the Faithful of Corinth before the
unfortunate division that is desolating their Church. " What
strangers," he says, " coming in crowds among you, were not struck
by your lively faith, adorned with all other virtues ? Who did not
admire your piety towards Jesus Christ, so full of meekness and
wisdom ? Who did not praise that splendid generosity with which
you shone in the exercise of hospitality ? You acted in all things
without respect of persons, and you walked with rapid strides in the
way of the Law of God, under the peaceful guidance of your Pastors.
You rendered becoming honour to your elders. You gave to
126
CATECHISS1 OF PERSEVERANCE.
young people an example of humility and modesty. You advised

wives to be attached to their husbands, to bless their state of de
pendence in humility and simplicity of heart, to apply themselves
to the care of their houses in retirement and with reserve, and to
ennoble all their works by the purity and sanctity of their inten
tions. You were all humble and unpresuming : more inclined to
obey than to command, to give than to receive : content with a
subsistence in this world, which you regarded as a place of pil
grimage, and going straight to your true country, the Law of the
Lord always before your eyes, and the ears of your hearts always
open to His words. Thus did you enjoy the blessings of meekness
and peace . . . You conversed in sincerity and innocence, without
malice or resentment. If anyone sinned against you, it was his
fall that you deplored : you looked upon the neighbour's faults as
your own. The first germ of division, the very shadow of dissen
sion, horrified you."
The holy Pontiff finds the cause of the change that has suddenly
been wrought among them, in the crime of envy, whose disorders
he exposes by examples taken from sacred history, coming down
from the time of Abel and the Patriarchs to that of the Apostles,
and even later.
The remedy for this evil is the imitation of our Divine Master :
herein did our ancestors always find it. After this august model,
St. Clement proposes another in inanimate creatures, which live
peacefully under the orders of Providence, and he makes the
material universe a great preacher of concord.
Here are his remarkable words : " The heavens, submissive to
the laws of Divine Providence, quietly accomplish their mighty
revolutions. Day and night follow the course prescribed for them,
and never place an obstacle in each other's way. The sun, the
moon, the starry choirs, journey in perfect harmony through the
space marked out for them, without wandering from it for a single
moment. The ever-fruitful earth furnishes abundantly, and at
various seasons, all things necessary for men, and for all other
creatures that breathe, without ever changing the laws that God
has imposed on it. The sea, though raised against itself in swelling
waves, never passes its bounds. The spring, the summer, the
autumn, the winter, peacefully succeed one another. The winds,
at the appointed times, send forth their angry breath unopposed.
In fine, the very smallest animals live together in perfect union."
The holy Pontiff concludes that, imitating all nature, the only
ambition of a Christian ought to be to please God, and to live in
pence with his fellow-men. As soon as his letter, so full of the
apostolic spirit, and so worthy of the Common Father, reached
127
Corinth and was read to the Faithful, abundant tears of repentance

flowed from all eyes. They embraced one another. Charity re
covered its sway. Order was restored. Such were our ancestors :
if they committed faults because they were men, they knew how to
acknowledge them and to humble themselves on account of them
because they were Christians.
Internal peace became more necessary for the Church on the
approach of the conflict which, now for the third time, would
expose the Saviour's sheep to the furious wolves of Paganism.
Trajan was the author of the third persecution. His manners
entitled him to write his name after those of Nero and Domitian.
This emperor ascended the throne of the world in the year of Our
Lord 98, and extended by his victories the bounds of the Roman
Empire. A skilful warrior and an able politician, he was far from
being as estimable in his private character. Given over to vice and
debauchery, he used often to be found after dinner in a state unfit
lor any rational act. It is asserted with much reason that it was
this relish for disorder and gross enjoyments, to which he shame
lessly abandoned himself, that made the Christians hateful to him,
their pure and chaste lives being too loud a condemnation of his
wicked life. He caused them to be put to death throughout the
whole extent of the Empire.' The slaughter began about the year
106 or 107. In this persecution perished St. Simeon, Bishop of
Jerusalem. After confessing Jesus Christ with admirable con
stancy, he was condemned to the tortures of the cross, and died
like his Divine Master.
But the most illustrious victim of the hatred that Trajan bore
the Christian name was St. Ignatius, Bishop of Antioch and disciple
of St. John. Let us recollect ourselves to hear the interesting
history of his martydom, and let us beg of God to kindle in our
hearts some sparks of that wondrous charity which consumed
Ignatius. A circumstance, related by the authors of his acts,
explains the tender love of the venerable Pontiff for Our Lord,
lie was yet a mere child, they say, when Christ, conversing among
men, laid His venerable hands upon him, and said to the people,
Whosoever mill not humble himself as this little child, shall not enter
the kingdom of heaven.
Ignatius had ruled the Church of Antioch for forty years, when
he was called to martyrdom. In the year 106 of Jesus Christ,
Trajan, bent on turning his arms against the Parthians, set out
eastward. He came to Antioch the year following, and entered it
on the 17th of January with great pomp. His first care, after his
1 See Eusebius, b. Ill, c. ixxiii.
128
arrival in the city, was to provide for the glory of his gods, and he
required under pain of death that everyone should adore them.
Ignatius, who was fearful only for his flock, generously permitted
himself to be led before the emperor, who said to him, Is it thou
then, wicked demon, that dost transgress my commands, and induce
others to perish miserably ? Ignatius answered, Thou art the only
only one, 0 prince, that hath ever culled Theophorus by the insult
ing name which ihou hast just given him. So far are the servants
of God from being evil demons, know that the demons tremble before
them !
Trajan. "Who is this Theophorus ?
Ignatius. I am he, and whosoever carrieth Jesus Christ, as I do,
in his heart.'
Trajan. Doth it seem to thee, then, that we have not also in our
hearts the gods, who assist us to overcome our enemies ?
Ignatius. The gods ! You deceive yourselves : they are only
devils. There is bat one God, who made heaven and earth, and
one Jesus Christ, His only Son: and it is this Great King whose
favour alone can render you happy.
Trajan. Whom didst thou name there ? Doubtless, that Jesus
whom Pilate fastened to a cross ?
Ignatius. Say rather that Jesus that did Himself fasten to His
cross both sin and its author, and that He subjects them to all those
who bear Him in their heart.
Trajan. Dost thou then bear Christ within thee?
Ignatius. Yes, for it is written, I will dwell and rest in them.'
Trajan, provoked by the firmness with which the holy Bishop
had professed His law, pronounced against him the following
sentence : "We command that Ignatius, who glories in bearing
within him the Crucified, be put in irons and safely conducted to
great Rome, there to be exposed to wild beasts for the entertain
ment of the people.
The Saint, having heard the decree of his death, exclaimed in a
transport of joy : I return Thee thanks, 0 Lord, for having given
me a perfect love towards Thee, and for letting me be bound in
glorious chains, like the great Paul, Thy Apostle ! As he ended
these words, he put on the chains himself. He then prayed for his
Church and recommended it with tears to God. He was next
handed over to a band of rude, pitiless soldiers, who should take
him to Home, there to become the food of lions and the sport of the
people.
What a sight ! A Bishop, a venerable old man, a Saint, laden
1 Theophorus in Greek means One who carries God.
' 2 Cor., vi.
129
with chains, and beginning a journey of eighteen hundred miles, at

the end of which appeared a blood-drenched amphitheatre, with
lions and leopards awaiting their prey, and a whole people impatient
to clap their hands over the death of a victim. The East and the
West had their eyes fixed on Ignatius. The old and the young
society were in expectation ; the one yelled with joy, the other
prayed with tears ; each looked forward to a glorious victory. We
shall soon see which of them triumphed.
Ignatius set out from Antioch for Seleucia, where he was put on
board a vessel that should coast along by Asia Minor and bring him
direct to Rome. However, another route was chosen, which
greatly lengthened the voyage. The cause is not well known :
perhaps it was to show the Saint in a greater number of places, in
order to terrify the Christians and such as were thinking of becom
ing Christians. Be this as it may, the long voyage was permitted
by Providence that the sight of Ignatius might console and edify
many Churches. Already, in this respect, Paganism was conquered.
The Saint was accompanied from Syria to Rome by Philo, a
deacon, and Agathopodus, who are supposed to have been the
authors of the acts of his martyrdom. There were other Christians
from Antioch, besides, who preceded him on the way, and wero
expecting him at Rome. Ignatius was guarded day and night, on
land as well as on sea, by ten soldiers, whom he calls leopards, on
account of their inhumanity, and because his meekness and patience
only irritated them more and more.
Though the Saint was closely watched by, his guards, yet he
had liberty enough to confirm in the Faith those Churches which
he met along his course. The Faithful of the places through which
he passed ran in crowds to see him, and to render him all the ser
vices possible. The Churches of Asia, not satisfied with deputing
Bishops and Priests to visit him, as a mark of honour, also charged
several of the Faithful to accompany him on the rest of the journey:
on which account the Saint remarks that he had several Churches
with him. Hence, the way of his martyrdom was a triumphal
march : another defeat for Paganism !
After a long and dangerous voyage, the Saint reached Smyrna.
He profited of the liberty granted him to leave the ship, that ho
might salute St. Polycarp, who was Bishop of this city, and, like
himself, a disciple of St. John the Evangelist. After communi
cating together in the union of truly episcopal charity, Ignatius,
showing his glorious chains to St. Polycarp, besought him not to
place any obstacle to his death. He made the same request to the
Churches of Asia, whose deputies he met at Smyrna: they were
the Bishops of Ephcsus, Magnesia, and Tralles.
vot. in.
10
130
Ignatius wrote from Smyrna four letters, which hreathe a most

tender and apostolic spirit. The first is addressed to the Church of
Ephesus; the second, to the Church of Magnesia ; the third, to the
Church of Tralles ; and the fourth, to the Church of Rome. The
object of the lust was this. Knowing all the power of prayer with
God, the Saint feared lest his release should be asked and obtained
from Heaven. He therefore wrote to the Romans, beseeching them
not to deprive him thus of the crown of martyrdom. This letter is
probably unique of its kind. Let us again recollect ourselves, to
hear it read, and let us be penetrated with the burning charity of
which it is an expression.
" Ignatius, surnamed Theophorus, to the favourite Church of
God ; to the holy Church of Rome, so worthy of serving the Most
High ; to that Church which deserves to be praised and respected,
in which all things are regulated by prudence, in which charity
reigns, in which chastity triumphs; to the illustrious Faithful
united according to the spirit and the flesh full of that grace
which, binding them to one another by sacred ties, separates them
from all profane society : health in Jesus Christ, the Son of the Fat her,
and the plenitude of the Father in Jesus Christ Our Lord, our God.
" God listening to my prayers, 1 have at length obtained from
His goodness an opportunity of enjoying your sweet company; for,
though chained, I hope in a little while to be near you. But I am
afraid of your charity. Nothing is easier for you than to prevent
my death : by setting yourselves in opposition to it, you stand in
the way of my happiness . . . Never shall I have a more admirable
opportunity of being united to God, nor you of performing a good
work : you have only to be quiet. If you do not mention me, I
shall go to my God ; but if you let yourselves be touched with a
false pity for this wretched flesh, you will send me back to a career
of labour and difficulty. Allow me to be immolated, while the
altar is still ready. All that I ask of you is that, during the sacri
fice, you should sing with united voices canticles in honour of the
Father and of Jesus Christ His Son. Return thanks to God for
permitting a Bishop of Syria to be brought from the East to the
West, there to lose his lifewhat do I say ?there to be born,
again to his God.
" You never envy any person : why would you envy me ? You
can always teach firmness and constancy : would you now change
your maxims ? Rather obtain for me by your prayers the courage
that I need to resist attacks within and without: it is a small matter
to appear a Christian, if one is not so in reality. Fine words and
showy appearances do not make a Christian, but solid virtue, and
greatness of soul in the midst of trials.
131
"I write to the Churches that I go to death joyfully, provided

you do not oppose it. I beseech you again not to yield to a false
pity for me. Let me become the food of beasts. It is the shortest
way to Heaven. I am the wheat of God : I must be ground by the
teeth of beasts to become a bread worthy of being offered to Jesus
Christ. Encourage the beasts rather, that they may make them
selves my grave, lest after my death I should become a burden to
anyone . . .
" On reaching Rome, I hope to find the beasts ready to devour
me . . . Pardon me theae sentiments : I know what is advan
tageous for me. I now begin to be a disciple of Jesus Christ. Nothing
affects me, everything is a matter of indifference to me, through the
hope that I have of possessing Jesus Christ. Let fire reduce me to
ashes ; let a cross give me a slow and cruel death ; let raging tigers
and hungry lions be set loose on me ; let my bones be scattered on
all sides; let the devils exhaust their rage on me : I will suffer all
with joy, provided I thereby arrive at the possession of Jesus
Christ.
" My love is nailed to the cross: the fire that burns me is a pure
and divine fire. It is a living fire, which continually says to me in
the depth of my heart, Ignatius, come to thy Father ! I have no
taste for the most dainty meats or the most exquisite wines. The
bread for which I hunger is the flesh of Jesus Christ, the Son of
David ; and the wine for which I thirst is His blood, the source of
immortal charity. I am no longer attached to the earth. I no
longer regard myself as living among men. May Jesus Christ
enable you to perceive the truth of what I write to you : it is His
Father Himself who guides my pen. Obtain for me the crown of
victory. If I suffer, I shall think myself loved by you ; but if I
be rejected, I shall think myself hated by you.
" Remember in your prayers the Church of Syria, which has
God for its pastor in my stead. May Jesus Christ undertake its
guidance during my absence ! I confide it to His providence and
to your charity. As for me, I am ashamed to be reckoned among His
members : I am not worthy of it, being the last of all. I salute
you in spirit, as well as all the Churches that have met me on my
way with a charity wholly Christian.
" I write to you from Smyrna by the Faithful of Ephesus.
Regarding those who have left Syria for Rome with a view to the
glory of God, I think you know them : tell them that I am near.
They are all worthy of God and of you. Your charity will render
them the good offices which their virtue deserves.
" Smyrna, 23rd August. God's to the end in the patience of
Jesus Christ !"
132
After writing this letter, Ignatius set out from Smyrna, yielding
to the cruel impatience of the soldiers who led him, and who con
tinually urged him on, in order to reach Rome before the day fixed
for the public sports. The anchor being dropped at Troas, he learned
there that God had restored peace to the Church of Antioch : this
news calmed his uneasiness. From Troas he wrote to the Churches
of Philadelphia and Smyrna, and to St. Polycarp. The same spirit
of charity is found in these three letters as in the former ones.
He would have liked very much to write to the other Churches
of Asia ; but his guards would not give him time. He begged St.
Polycarp to do it for him. From Troas he sailed to Neapolis in
Macedonia, and thence to Philippi. He had to cross Macedonia
and Epirus on foot. At Epidaurus in Dalmatia he re- embarked,
and, passing llhegium, came within sight of Puteoli. On beholding
this city, where St. Paul had landed, he asked that it might be per
mitted him to go on shore, for the purpose of walking in the foot
steps of the Great Apostle. But a sharp breeze drove the vessel
out to sea, and the Saint was obliged to content himself with
praising highly the charity of the Faithful in this city.
" At length, the wind declaring in our favour," say the authors
of his acts, " we were carried in twenty- four hours to the mouth of
the Tiber, which is the port of the Romans. We were filled with
sorrow on considering that we should soon be separated from our
dear master. He, on the contrary, rejoiced to be approaching the
end of his course.
" Scarcely had we landed, when the soldiers began to hurry us
along the road to Rome, because the festivities were drawing to a
close. The rumour having gone out that Ignatius was on the point
of arriving, the brethren of Rome came forth to meet him. Their
souls were penetrated with grief ; but they also felt a degree of joy
on seeing in the midst of them the great man whom they had been
chosen to accompany. Some of the most fervent began to say
to one another that they should try to appease the people, and
to dissuade them from thirsting for his blood. But the Spirit of
God having acquainted the holy Bishop with the design furmed
against him, he paused. Then, saluting those who surrounded him,
and asking and giving peace, he besought them, even with more
energy than he had done in his letter, not to stand in the way of
his happiness. They yielded to his wishes. Immediately we all
went down upon our knees, and the Saint, raising his voice, im
plored the Son of God to have pity on the Church, to put an end to
persecution, and to preserve charity among the Faithful.
" This prayer being ended, he was carried off precipitately by
the guards, and led to the amphitheatre, as the shows were just
133
about to conclude. It was the 20th of December, one of those

solemn days which Roman superstition had consecrated under the
name of sigillaria."
All Home had rushed to the theatre. The prefect having read
the letter that the soldiers brought him on the part of the emperor,
the Saint was placed in the arena. No sooner did the venerable
old man hear the lions roaring than he exclaimed, "I am the
wheat of the Lord ; I must be ground by the teeth of wild beasts
to become the bread of Jesus Christ." Immediately two lions
sprang upon him, tore him to pieces, and devoured him : nothing
was left of him but the largest and hardest of his bones. Thus was
heard the prayer that he had made to God.
Old Rome drank eagerly the martyr's blood, and, shortly after
wards leaving the seats of the amphitheatre, wandered away to
places of debauchery.
" As for us," continue the companions of Ignatius, " at this sad
sight we were plunged into tears. We spent the whole night,
watching and weeping, beseeching the Lord to console us for this
death, by giving us some certain pledge of the glory that had fol
lowed it. The Lord heard us. Several of us, being asleep, sawIgnatius in ineffable glory. We have given a faithful record of all
that occurred at his martyrdom. We have noted its place, its day,
and its circumstances, in order that every year we may be able to
meet to sing the victory of Jesus Christ, who fought the devil and
triumphed over him by His illustrious and generous champion.
" We gathered up respectfully the Saint's bones, which were
borne off in triumph to Antioch. and kept as a priceless treasure.
Thus, all the cities that lie between Rome and Antioch received
twice the blessing of Ignatius; for, when going, they ran to meet
him, and, on our return, they crowded round his precious relics like
swarms of bees round a hive."'
Later on, the relics of St. Ignatius were brought back to Rome,
and placed in the venerable basilica of St. Clement, a few steps from
the Coliseum, where they still rest.
Meanwhile, the arm of God weighed heavily on the persecutor
of the Christian name. Trajan, worn out before his time, more by
profligacy than by labour, died miserably at Selinonta, about the
beginning of August, in the year of Our Lord 117. His hiRtory was
written by a great many authors, and is all lost, except a few stray
fragments. It would seem that Providence determined to bury the
actions of Trajan in proportion to his immoderate desire of making
a show in the world.
l BiMioth. select. Pair., t. II,
134
Paganism, vanquished in Trajan's persecution, soon rose again

to its feet more furious. Adrian wished to imitate his predecessor
in hatred of Christianity, as he imitated him in vice. It is
truly a great honour for Religion not to have had and not to have
any enemies but men degraded by the most shameful passions.
We ought to be proud of this ; for what greater proof can there be
of its holiness or its truth ?
To that cruel-heartedness which seemed natural to him,' Adrian
joined a mind excessively superstitious. He took charge of all the
sacrifices that were offered in Rome. He himself assumed the
office of sovereign pontiff, and was the sacrificator of the temple of
Eleusina. Having spent a winter at Athens and been initiated in
all the mysteries of Greece, he permitted the pagans to persecute
the Christians, and this persecution, according to St. Jerome, was a
most sanguinary one.*
Among the first and most illustrious victims we must count St.
Eustachius and his wife Theophista, with their children, burned
alive in a brazen bull. Next comes St. Symphorosa. In the year
121, two years after his ascending the throne, Adrian built near
Tibur, now called Tivoli, a magnificent palace, whose dedication he
wished to be celebrated with all the pomp observed by the pagans
on such occasions. He offered sacrifices, and consulted his gods re
garding the duration of this superb edifice. Instead of the flattering
answer that he expected, he received the following : " 0 prince! we
cannot satisfy your curiosity, unless you put an end to the insults
that a Christian widow heaps on us, by invoking her God in our
presence. She is called Symphorosa, and is the mother of seven
sons. Make her offer us incense, and we will answer your ques
tions."
Symphorosa lived at Tibur with her seven sons, and employed
her income, which was considerable, in relieving the poor, especially
those Christians who were suffering lor the Faith. Adrian com
manded that the holy widow and her seven sons should be arrested
and brought before him. Hiding his indignation under an apparent
composure, he at first tried soft words, in order to induce her to
sacrifice to the gods. Symphorosa, animated by the Spirit of God,
answered him for herself and her children : Prince ! my husband
and brother-in-law were officers in your army ;3 both had the honour
of commanding your soldiers. They were tribunes. They gave their
lives for Jesus Christ, preferring to endure a thousand torments
1 See Spartian., ii.
* In Catalog.Orotius. Mamarhi, and Baronius rank him in the number of
the ten great persecutors of the Church.
' Gotulius and Aiuutius.
135
rather than burn one grain of incense before the idols that you
adore. They died after vanquishing the demons. But they now
live in Heaven, crowned with glory and honour.
The emperor, changing colour, said to her, angrily : Sacrifice
immediately, or I will sacrifice you and your seven sons to our allpowerful gods.
Symphorosa. "Whence is this happiness unto me, to be sacrificed
eight times to my God ?
Adrian. I tell you again that I will sacrifice you to our gods.
Symphorosa. Your gods cannot receive me in sacrifice. I am
not a victim for them. But if you command me to be burned for the
name of Jesus Christ, my death will increase the torments that your
demons suffer in flames.
Adrian. Choose : sacrifice or die.
Symphorosa. You think, doubtless, to terrify me. No, your
threats will not make me change. I shall never meet my husband
again sooner than when you have put me to death for the name of
Jesus Christ. Why do you wait ? I am ready to die : I adore the
same God.
The tyrant commanded Symphorosa to be led to the temple of
Hercules, to be struck on the face again and again, and to be hung
up by the bair. As she remained steadfast amid her tortures, he
caused her to be thrown into the river,' with a large stone round
her neck. It was necessary that this Tibur and this Teverone, the
witnesses of so many shameful scenes, should be purified by the
anguish and the blood of our martyrs. Her brother, Eugenius, who
was one of the chief men of the council of Tibur, drew up her body,
and buried it on the road near the town.
Next day, Adrian commanded the seven sons of Symphorosa to
be brought forth together. The new Antiochus tried exhortations,
promises, and threats, one after another. Seeing that it was all
useless, he gave orders that seven stakes should be fixed round the
temple of Hercules, and that the youths should be stretched on them
with pulleys. The cruel emperor took delight in varying their tor
ments. Crescens, the eldest of all, had his throat cut; the second,
named Julian, was stabbed in the breast; the third, Nemesius, had
his heart pierced with, a lance ; the fourth, Priraitivus, was struck
on the stomach ; the fifth, Justin, was torn in the back ; the sixth,
Stacteus, had his sides opened ; the youngest, Eugenius, was cleft
asunder from the head downwards.
The day after the death of these happy brothers, Adrian went to
the temple of Hercules, and ordered a deep trench to be dug, and
' The Teverone.
136
all the bodies of the martyrs to be thrown into it. Their blood
quenched the firo of persecution, which did not rekindle for eighteen
months afterwards. The Christians employed this time of peace in
rendering to the relics of the holy martyrs that honour which was
due to them. Tombs were raised for them in various parts of the
world. Their names were engraved on these monuments ; but they
are written in the Book of Life with characters of light, which time
shall never efface.'
Such was the life of our ancestors in those days at once so sad
and so beautiful : to struggle, to bury their dead, aud to pray toge
ther at the tombs of their dead, in order to prepare themselves for
new struggles. After a truce of eighteen months, the warfare
began again, and ended only a short time before Adrian's death.
In this new persecution perished St. Hermes, Prefect of Rome, and
Pope St. Alexander.
The time having come when truth, previously defended by the
blood and the courageous answers of martyrs, should be publicly
vindicated, God raised up a number of eloquent apologists. Quadratus and Aristides were the first to lay at the foot of the throne
the justification of Christians. Quadratus was Bishop of Athens.
He himself presented his apology to the Emperor Adrian : this
precious document is lost. Aristides also belonged to Athens,
where he practised the profession of a philosopher. Converted to
Christianity, he desired to extend its conquests by his writings.
He presented his apology to the emperor. Adrian let himself be
persuaded by the eloquence of these two advocates of Christianity,
and put a stop to the persecution.
Nevertheless, this emperor, covered with the blood of Christians,
should serve for the glory of Jesus Christ, by becoming a monument
of His justice. To the crimes of the past, he added new outrages
against Heaven : he ventured to raise a trophy of his infamous
debaucheries, by building a city that should keep his memory alive.
On the very place where Our Lord had risen from the dead, he
placed a statue of Jupiter, and on Calvary, one of Venus. At Beth
lehem he planted a grove in honour of a deity no less infamous, and
consecrated to the same the grotto in which the Saviour had been
born. So many sacrileges filled up the measure of his iniquities.
A prey to deep melancholy, Adrian became more cruel than
ever, and, towards the close of his reign, put many distinguished
persons to death without the least cause. Attacked by a dropsy in
the very palace of Tibur that had witnessed the condemnation of St.
Symphorosa and her children, he fell into despair. Often did he
' Dom Ruinart, t. I, p. 126.
137
ask for poison or a sword to take away his life. He even offered
money and promised security to those who would render him this
service. But no one would accept his proposals. Day and night
the tyrant lamented that he could not find deathhe who had
brought it on so many others. At length he succeeded iu putting
an end to himself, in the year of Our Lord 138.
Prayer.
0 my God ! who art all love, I thank Thee for the glorious
victories that Thou didst win, in the persons of St. Ignatius and
St. Symphorosa, over the devil. Grant us a share in that charity,
stronger than death, which consumed their souls.
tcill strive to live as if I were all alone in the world with Ood.
LESSON XII.
Christianity established, (second centubt, continued.)
Fifth Persecution, under Antoninus : Character of this Prince. Martyrdom
of St. Felicitas, a Soman Lady, and her Seven Sons. Apology of St.
Justin. Judgment of Ood on the Romans. Sixth Persecution, under
Marcus Aurelius : Character of this Prince. Martyrdom of St. Justin
and St. Polycarp.
The bloody sword of persecution, returned to the scabbard in the
latter years of Adrian, was soon drawn out again by Antoninus, his
successor. The Senate, enchanted with the behaviour of the new
emperor in the beginning of his reign, decreed to him the title of
Pious. His merely human virtues may have deserved the praise
of pagans, but his dissolute habits could not fail to make him a
persecutor of the Christian Religion. Not only did he endure with
the utmost unconcern the reckless profligacy of his wife, Faustina,
but he wished in a manner to immortalise it. After the death of
this shameless princess, he had divine honours decreed to her, and
a temple that still exists consecrated to her. Abandoned himself to
the most scandalous disorders, he was the slave of the vilest wretches,
who possessed such an influence over his mind that they disposed at
their pleasure of the honours and offices of the empire, often in
favour of those most unworthy of them.' Add that this prince was
' See Jul. Capitol.
138
bo devoted to his idols that he used to be continually offering them

sacrificeswhich he always did personally, unless when sick.
At the same time, history does not say that Antoninus issued
any new edicts against the Christians. A weak and sensual prince,
he allowed them to be sacrificed in his name by virtue of previous
edicts. The fury of the pagans was such that the deepest and
darkest caves could not afford a secure retreat for our ancestors, and
it was held a crime to perform any of those duties which nature or
friendship suggested towards the victims of persecution.'
Among the martyrs who then sealed their Faith with their
blood, we must count an illustrious Roman lady, named Felicitas,
as eminent for her virtues as for her birth. This lady had seven
sons, whom she brought up in the fear of God and in the practice
of all Christian virtues. After her husband's death, she served God
in continence, occupied only with good works. Her example, and
that of her family, drew many pagans from their superstitions.
The priests of the false gods, enraged at the losses inflicted on
their religion, made a complaint to the emperor. " 0 prince !" they
said, " we consider it our duty to warn you that there is in Rome a
widow belonging to that detestable sect which never ceases to
insult our gods, and to provoke them against you and the em
pire. She is aided in her impiety by her children. She has seven
sons, who, Christians like their mother, make sacrilegious vows
like her, and who will assuredly draw down the anger of our gods
upon us if you do not take care to appease them, by obliging this
undutiful family to offer them that worship which is their due."
Antoninus, who was exceedingly superstitious himself, lent a
favourable ear to the complaint of the priests. He sent for Publius,
the prefect of Rome, and directed him by every means possible to in
duce Felicitas and her children to sacrifice to the gods. This was in the
year of our Lord 150. The prefect obeyed the emperor's commands.
First trying gentleness, he respectfully invited the lady to come to
his house. Felicitas did s0, accompanied by her seven sons. Let
us follow into the presence of the judge this mother who was so
worthy of being a mother, and let the noble conduct of herself and
her children serve us as a model. Publius took Felicitas aside, and
employed all his ingenuity to make her sacrifice, adding that, in
case of refusal, he should be obliged to have recourse to severe
measures.
" Do not imagine, Publius," answered the Saint, with aa much
confidence as modesty, " that Felicitas ever forgets what is due to
her God. I am no more terrified by your threats than softened by
' Mamnchi, t. II, p. 258 ; Roma Sublerr., 1. Ill, c. xxii ; and our Histoirt
del Catacombcs : Catacomb, de St. Calxxte.
CATKCHIsM OF PER8KVERANCE.
139
your flatteries. I bear in my bosom the Almighty God. I feel

that He strengthens me, and that He will not permit His servant
to be overcome, since she fights only for His glory." "Miserable
woman," replied the prefect, " if death has so many charms for you,
go and die ; but what madness induces you to deprive your children
of that life which you gave them ?" " My children," answered
Felicitas, " will live eternally in Jesus Christ, if they be faithful to
Him ; but they must expect torments that will never end, if they
sacrifice to idols."
Next day, Publius, being seated on his tribunal in the Campus
Martius, sent for Felicitas and her sons. Then, addressing the
mother, he said to her, " Have pity on your children, who are in
the bloom of youth, and who may aspire to the first offices of the
empire." "Your pity," answered the Saint, "is truly impious,
and the compassion to which you exhort me would tend to make
me the most cruel of mothers." Then, turning towards her children,
she said to them, " Do you see that sky so beautiful and so high ?
It is up there that Jesus Christ is waiting to crown you. Persevere
in His love, and fight valiantly for the salvation of your souls."
At these words, Publius ordered her to be struck on the face,
and cried out in a dreadful voice, " How dare you in my very pre
sence inspire them with such sentiments, and encourage them to
despise the commands of our emperors ?"
Yet he resolved to make one trial more, by applying to the holy
martyrs separately the combined force of his promises and his threats.
He began with Januarius, the eldest of the seven brothers, but only
received from him this answer : " "What you advise me to do is con
trary to reason, and I hope that the goodness of the Lord Jesus will
preserve me from such impiety." The prefect ordered him to be
cruelly scourged, after which he sent him back to prison. Felix
was next called. Urged to sacrifice, he replied, " "We sacrifice only
to one God. Never will we forget the love that we owe to Jesus
Christ. Employ all the inventions and artifices of your cruelty
you cannot rob us of our Fuith."
After him, Philip entered the lists. Publius said to him, " Our
invincible emperor commands you to sacrifice to the omnipotent
(rods." "They to whom you want me to sacrifice," answered
Philip, "are not omnipotent gods: they are only vain idols that
serve as a retreat for devils." Philip was removed from the sight of
the prefect, who quivered with rage, and Sylvanus took his place.
Publius said to him, "From what I see, I can judge that you are
all acting in concert with the most wicked of women. An unnatural
mother poisons your minds with her counsels : she inspires you with
rebellion and impiety. Fear lust you full under the condemnation
HO
that awaits you." Sylvanus answered, " If we were so weak as to

let ourselves be moved by the fear of a death that lasts only for a
moment, we should become the prey of a death that shall never end.
Whosoever despises your idols to serve the true God alone, shall live
for ever with Him ; but the abominable worship of idols shall plunge
you into eternal flames, along with your gods."
The prefect, sick of so wise a lesson, sent away the young
martyr. Alexander appeared. " Young man," said Publius to him,
" your fate is in your own hands. Have pity on yourself. Save a
life that is only yet at its beginning. Sacrifice : and gain the pro
tection of the gods and the favour of Caesar." " I serve a Master
more powerful than Caesar," replied Alexander; "I serve Jesus
Christ. I confess Him with my mouth, and carry Him in my
heart. I continually adore Him. My age, which appears to you
so tender, will have all the virtues if I remain faithful to my God ;
but as for your gods, may they perish with all those who adore
them!" Vitalis having been brought forth, Publius said to him,
" As for you, my son, you did not come here foolishly, like your
brothers, to look for death. You have too clear a mind not to
prefer a happy life to an infamous death." Vitalis answered him,
" It is true, Publius, that I love life; and to enjoy it the longer, I
adore but one God, and hold the devil in horror."
At length Publius, having called the last of the brothers, whose
name was Martialis, said to him, " I pity your unfortunate brothers.
"Will you follow their example, and despise the commands of our
princes?"
"Ah, Publius," answered Martialis, "you yourself
know what dreadful torments are prepared in hell for those who
adore devils. Either acknowledge that Jesus Christ is the only God
whom the whole world ought to adore, or tremble at the thought of
the eternal punishments that await you."
The interrogation ended, all the holy martyrs were whipped, and
again consigned to prison. Publius, despairing of a victory over their
constancy, sent a full account of the proceedings to the emperor.
Antoninus, having read it, gave orders that the confessors
should be sent to different judges, and condemned to different tor
tures. Januarius was beaten to death with whips loaded with
plummets of lead. Felix and Philip were killed with clubs.
Sylvanus was thrown headlong down a precipice. Alexander,
Vitalis, and Martialis, the three youngest, were beheaded : Felicitas
died in the same manner four months afterwards. All these ad
mirable martyrs of Jesus Christ went by different ways to the
general meeting-place, where the Sovereign Judge awaited them,
holding in His hands the reward of their invincible constancy.'
1 Dotn Ruinart, 1. I. (See also S. Greg., in Vyclum Postal,)
141
Meanwhile, the Lord, who always keeps watch over His Church,
was preparing a defender. The calumnies of the Pagans and the
Jews served as a pretext for persecution : it was necessary to refute
them, and to vindicate the conduct of the Christians. A strong,
fearless voice was heard : it was that of St. Justin.
Born at Sichem, the ancient capital of Samaria, and brought up
in heathenism, Justin had from an early age sought an acquaintance
with the various sects of philosophy. He addressed himself in turn
to the Stoics, the Pythagoreans, and the Academicians ; but he was
far from obtaining thereby that light which he desired. At length,
as he was one day walking by the seaside, he perceived, on turning
round, an old man following him close at hand. Justin was struck
with his majestic appearance, as well as with a certain blending of
gentleness and gravity in his manner. A conversation ensuing, its
subject was soon the excellence of philosophy. The old man con
vinced Justin that the most renowned philosophers of paganism had
been deceived, that they had not understood the nature either of
the Deity or of the human soul. " To whom, then, must I have
recourse," asked Justin, " that I may know the truth ?" The old
man named the Prophets for him, and told him their works. "As
for you," he said, in conclusion, " pray earnestly that the gates of
life may be opened for you. The things of which I have just
spoken to you are such that they cannot be understood, except with
the assistance of God and Jesus Christ." After these words the old
man retired, and Justin saw him no more.
This interview made a deep impression on the mind of the
young philosopher, and inspired him with a great esteem for the
Prophets. " From that moment," he says himself, " I began to be
truly philosophical.' I studied the motives of credibility presented
by Christianity ; and what most of all promoted my conversion
was a secret admiration with which the invincible courage of the
Christians in the midst of their torments filled me. I did not know
with how many crimes they had been laden by the hatred of the
public. But, on seeing them meet death, even in its most terrible
forms, I was obliged to admit that such men could not possibly be
guilty of the abominations charged against them. Por how could
a person desirous of pleasure receive joyfully a death that would at
once deprive him of everything pleasant in the world ?'"
A short time after his conversion, which took place about the
thirtieth year of his age, Justin left the East for Rome. His first
work was his Biecourte to the Greeks. The Saint proposed to him
self to convince the pagans of the justice of the reasons that had
1 Dial, cum Tri/ph., p. 225.
Apol., i., p. 50.
142
induced him to embrace Christianity. lie next published his Ex

hortation to the Greeks. We find herein a refutation of the errors
of idolatry, with proofs of the vanity of pagan philosophers.
Soon afterwards appeared his celebrated Epistle to Diognetus.
This Diognetus, a man of eminence, was well versed in philosophy.
He had been tutor to Marcus Aurelius, who always treated him
with much esteem and confidence. Struck by the behaviour of the
Christians, he desired to know what it was that led them to despise,
not only the world, but the most painful death, and whence came
that mutual charity unknown among other mena charity so
powerful that it seemed to render them insensible to the most cruel
wrongs. St. Justin took upon himself to give him the information
sought. After demonstrating to him the folly of paganism and the
imperfection of the Jewish Law, he pictures the virtues practised
by the Christians, especially their humility, their meekness, and
their love for those who hate them. He adds that tortures serve
only to increase the number and to perfect the sanctity of the
Faithful. Then follows a clear and precise explanation of the
Divinity of Jesus Christ, the Son of God and the Creator of all
things.
St. Justin remained a long time in Rome. He applied himself
to the instruction of those who came to his house, either to consult
him or to assist at the exercises of Christianity. Having left Rome,
he went to Ephesus, and there met Tryphon. This Tryphon was a
clever philosopher and the most famous Jew of his time. Justin
had a regular controversy with him, which lasted two whole days :
it took place in the presence of many persons. The Saint put an
account of it in writing, and published it under the title of a Dia
logue with Tryphon. This dialogue proves the insufficiency of the
Law of Moses, as well as the divinity of Christianity.
But nothing has contributed more to the fame of St. Justin than
the two Apologies that he wrote in favour of the Christian Religion.
The first and more important was addressed to the Emperor Anto
ninus Pius, and his two adopted sons, Marcus Aurelius and Commodus. Never had the Christians been more eloquently defended
against the numberless calumnies with which Jews and Pagans
strove to blacken them. This first Apology produced its effect.
Antoninus sent a rescript to Asia, forbidding the Christians to be
disturbed.'
' Euseb., Hist., 1. IV, c. Ixxiii.Differing from Eusebius and Baronius,
Pagi asserts that it was to Marcus Aurelius, after becoming emperor, that St.
Justin presented his Apology. The rescript of Antoninus, in favour of the
Christians, would have been obtained by the apology of Meliton. (See Bar.,
cum notis Payi, t. II, an. 154, n. 4 )
143
Numberless calamities overwhelmed the empire under the reign

of this prince, in order to avenge innocent blood. It was really
provinces, rather than the emperor himself, that had drawn the
sword against the Church. This is the reason why the provinces
were struck, while the divine vengeance did not shine forth in an
exemplary manner on the person of the emperor.
Antoninus having died in the year 163 after Jesus Christ, the
persecution was rekindled under Marcus Aurelius, his son-in-law
and successor.' The whole history of Marcus Aurelius shows him
to have been a haughty, selfish, corrupt character : the errors of
his mind were equalled by those of his heart. He was an enemy
of the Christians from motives of superstition and philosophy. He
made himself remarkable by increasing the number of sacrifices,
and by introducing religions that had previously been unknown
among the Romans. He made repeated attempts in the senate to
obtain divine honours for Adrian, whose vices had left an infamous
stain on his memory. He carried his impiety and audacity still
further, by placing in the number of the goddesses the wretched
Faustina, by building a temple to her, and by obliging newly mar
ried persons to go and offer sacrifice to her.* At the death of
Lucius Verus, his colleague, whose name was held in horror by all
good people, he compelled the senate to honour him as a god. So
true it is that outside Christianity the most beautiful virtues are
only deceitful appearances !
The barbarians having furiously ravaged the provinces, the
impious Marcus Aurelius avenged himself on the Christians, who
were innocent. It was the systematic course among the pagans to
make our virtuous ancestors responsible for all public and private
calamities. " Let the Tiber overflow its banks," said Tertullian to
them, " let the Nile refuse to flood the plains, let the heavens give
no rain, let an earthquake, pestilence, or famine occur somewhere,
1 It is a mistake to say that Marcus Aurelius did not issue any edict of
persecution against the Christians. In the acts of St. Symphorian, which all
sound critics place under the reign of this emperor, the judge directs the fol
lowing decree to be read : "The Emperor Aurelius to all his administrators
and officers. We hare learned that those who in our days are called Christians
violate the ordinances of the laws. Arrest them ; and, if they do not sacrifice
to our gods, punish them with various tortures : inj such a manner, however,
that justice may be mingled with severity, and that the punishment may cease
when the crime ceases." (Act. S. Symphor. ; D. Ruinart, 22 Aug.J
> Faustina, the daughter of Antoninus, even surpassed her mother in dis
soluteness and intemperance. Marcus Aurelius was often urged to repudiate
her. " That is all very well," would this highly lauded philosopher reply ;
"but if we dismiss the wife, we must also restore the dowry." And this dowry
was the Empire!Si uxorem diinittiinus, reddainus et dotem. (Jul. Capit.,
n. 19.)
144
CATECHTSM OF PERSEVERANCE.
what do you do ? You run to the haths, you do not forsake places
of debauchery, you sacrifice to Jupiter, you appoint superstitious
ceremonies for the people, you consult Heaven at the Capitol, and
you expect that rain will fall from the roofs of your temples, with
out your thinking of God or addressing petitions to Him. As for
us, worn out with fasts and austerities, purified by continence, re
nouncing all the enjoyments of life, we array ourselves in sackcloth
and ashes, and, disarming Heaven, extort its clemency. And, when
we have obtained mercy, Jupiter is thanked ! It is you, therefore,
who are a burden to the earthyou who, despising the true God,
are the guilty cause of the evils that weigh upon the empire ; and
yet, by an unexampled injustice, on the arrival of any fresh
calamity, you everywhere cry out, ' The Christians to the lion I'
Whatl to prefer one lion to a whole people of Christians !"'
St. Justin, seeing the fire of persecution rekindle more fiercely
than ever, wrote a second Apology. He addressed it to Marcus
Aurelius and the Roman senate. "I fully expect," he said, " that
it will cost me my life." He was not mistaken. Having been
arrested with some other Christians, he was brought before Rusticus,
the prefect of Rome, who said to him, Obey the gods, by conforming
to the emperor's edicts.
Justin. Whoever obeys Jesus Christ, our Saviour, cannot be
condemned.
Rusticus. To what kind of knowledge do you apply yourself ?
Justin. I tried all kinds of knowledge ; but, not being able to
find out the truth, I at length attached myself to the philosophy of
the Christians, though it has few attractions for those who relish
nothing but error.
Rusticus. What I You wretch ! Do you follow that doctrine ?
Justin. I glory in it, because it secures to me the happiness of
being in the path of truth.
Rusticus. What are the dogmas of the Christians ?
Justin. We Christians believe in one only God, the Creator of
all things visible and invisible ; and in Jesus Christ, the Son of
God, foretold by the prophets, the Author and Preacher of Salva
tion, and the Judge of Mankind.
Rusticus. Where do the Christians assemble ?
Justin. Where they choose and where they can.-'
Rusticus. I want to know where your disciples assemble.
Justin. I have lived hitherto at the Timothin Baths, on Mount
Viminal. When anyone came to me, I taught him the doctrine of
truth.
1 Apol., c. xl et xli.
145
Rusticus. Are you then a Christian ?

Justin. Yes, I am.
The judge having put the same question to the rest of the
accused, they all answered holdly, We are Christians. Coming
back to Justin, he said to him, Listen, you who deliver orations
and pride yourself on your knowledge ! When I have torn you
with scourges from head to foot, do you think that you will go up
to Heaven in that state ?
Justin. Yes, if I suffer the martyrdom you speak of, I hope
to receive the reward which those have already received who have
observed the precepts of Jesus Christ.
Rusticus. What ! Do you imagine that a reward awaits you in
Heaven ?
Justin. I do not imagine it: I know it; I have not the least
doubt of it.
Rusticus. Let us put all this aside, and come to the point : as
semble, and sacrifice to the gods.
Justin (in the name of all). No sensible man will ever abandon
the true Religion to run after impiety and error.
Rusticus. If you do not obey, you may expect to be treated
without mercy.
Justin. We desire nothing so much as to suffer for Jesus Christ
Our Lord. Torments will hasten the moment of our happiness, and
inspire us with confidence at that tribunal before which all men
must appear to be judged.
All the Martyrs together. There is no use in wasting time. We
are Christians, and we will not sacrifice to idols.
The prefect, seeing it impossible to move them, pronounced this
sentence : We command that those who would not sacrifice to the
gods nor obey the emperor, be scourged and beheaded.
Having reached the place of execution, the holy martyrs con
summated their sacrifice, praising God and confessing Jesus Christ
till their last breath. A few Christians carried off their bodies
privately, and gave them a suitable burial.
Wherever the enemy of Christianity presented himself, there
did brave athletes stand forward to cover him with shame and con
fusion. Let us go to Smyrna, through which we lately passed with
the great St. Ignatius, when on his way to triumph over the devil
in the very capital of his empire. We saw St. Polycarp, the
Bishop of this city, kissing respectfully the glorious chains of the
future martyr. The hour is come for himself to walk in the blood
stained footprints of Ignatius, his illustrious fellow-disciple.
Polycarp, converted when very young to Christianity, had the
happiness of conversing with the Apostles themselves, and of
tol. in.
11
146
imbibing the true spirit of the Divine Master from their instructions.
He was cousecrated Bishop of Smyrna by St. John the Evangelist.
He became the oracle of the Churches of Asia. A persecution having
been kindled, a great many Christians were brought to Smyrna to
be put to death. Among the number was a young man named
Germanicus, who attracted special attention. The proconsul ex
horting him in the midst of the amphitheatre to have pity on him
self and to consider his age, he made no answer, but, full of a holy
impatience, delivered himself at once to the teeth of the wild beasts,
that he might depart speedily from a wicked world. The people,
surprised and offended at the heroic courage of Germanicus and his
companions, began to cry out with one voice. Away with the im
pious ! away with the impious ! let Polycarp be sought for !
St. Polycarp was not the man to fear death ; but, yielding to
the entreaties of his friends, he had retired to the country. He
was residing in a house not far from the city, and his whole occu
pation was to pray night and day. He was soon discovered. Herod,
the irenarch' of Smyrna, sent horsemen by night to surround the
house in which Polycarp was staying. It would have been easy
for the Saint to escape, but he had no wish to do so. He surren
dered himself into the hands of the soldiers, saying. The will of the
Lord be done ! He gave them to eat and drink as much as they
chose, and only asked them for a little time to pray, which was
granted to him. He prayed standing, with his eyes raised to
Heaven, for his flock and for all the Churches of the world. His
prayer lasted more than two hours. He made it so piously that
several of the horsemen repented of having come to arrest such a
venerable old man.
At length, the moment having come to enter on the thorny path
that should lead to glory, he was set upon an ass and brought
towards the city. In a little while the party met a chariot, which
bore the irenarch Herod and his father Nicetas. The latter cour
teously invited Polycarp to join them, and strove to win him over
by asking him again and again what harm there was in saying
Lord Caesar, or even in sacrificing, in order to save his life. The
Saint kept silence. At length, as they were pressing him, he an
swered, I will never do what you require of me. On hearing these
words, they overwhelmed him with insults, and rudely kicked him
out of the chariot, so that he fell and broke his leg. The holy old
man did not lose his patience : he walked on as cheerfully as if
nothing had happened, letting himself be led to the amphitheatre.
1 An irenarch was a magistrate appointed to keep the peace and to appre
hend malefactors.
147
-When ho entered it, a voice came from Heaven, saying, Polycarp,

be of good courage ! The Christians who were present heard this
voice.
The holy Bishop was brought to the foot of the tribunal occu
pied by the proconsul, who said to him, Swear by the fortune of
Caesar, and I will release you ; insult your Christ.
Polycarp. I have served Him these fourscore and six years, and
He has never done me any harm ; on the contrary, He has done
me ever so much good, flow can I insult my King, who has
saved me ?
The Proconsul. Give an account to these people of your belief.
Polycarp. I will give an account of it to you, for Religion teaches
us to render to the powerful that honour which is due to them, and
which is not incompatible with the honour due to God ; but, as for
these people, they are not my judges, that I should endeavour to
justify myself in their eyes.
The Proconsul (angrily). Are you aware that I have wild beasts,
and that I shall cast you to them, if you do not change?
Polycarp. Let them come : I cannot change from good to evil.
The Proconsul. If you despise the beasts, I will burn you.
Polycarp. The fire with which you threaten me burns only for
a time ; but you are not acquainted with that which tho Supreme
Judge has kindled to consume the wicked, and which shall never
be extinguished. Why do you delay ? Do whatever you please.
As the Saint pronounced these last words, a heavenly light ap
peared on his countenance. The proconsul himself was struck at it.
Yet he did not hesitate to proceed to the last formality that used to
take place in criminal judgments. He gave orders that a herald
should cry out three times in the amphitheatre, Polycarp persists
in confessing himself a Christian ! After this proclamation, the
whole multitude of Pagans and Jews had only one voice to demand
his death. They shouted out tumultuously, This is the father of
the Christians, the teacher of Asia, the destroyer of our gods ! And
they besought the magistrate to let loose a lion. He represented
to them that he could not do so, because the displays with beasts
had closed. They then began to cry out altogether, Let Polycarp
be burned ! At the same time the whole multitude burst out from
the amphitheatre, and, running to the baths and shops, carried off
everything that might serve to raise a pile. The Jews were the
most eager of all. The pile being made, Polycarp laid aside his
cincture and tunic. He then stooped down to take off his shoes :
a thing that he was not accustomed to do, for the Faithful regarded
him with so much veneration that everyone used to hasten to render
him this service, in order to have the happiness of touching him.
148
As the executioners were preparing to fasten him to a stake

with iron chains in the usual manner, he said to them, Your pre
cautions are needless ; He who gives me the grace to endure the
fire, will also give me strength to stand steady on the pile. They
were satisfied therefore to bind his hands behind his hack. In this
state he ascended the pile as an altar on which he should be sacri
ficed to Godone of the choicest victims in the whole flock.
Then, lifting up his eves to Heaven, he pronounced these words,
which were his last: 0 Lord God Almighty, Father of Jesus
Christ, Thy beloved Son, by whom we have received the grace to
know Thee, God of Angels and Archangels, Sovereign King of
Heaven and earth, and Protector of the nation of the just who live
in Thy presence, I return Thee thanks, I who am the least of Thy
servants, for vouchsafing to let me put my lips to the chalice of
which Jesus Christ was pleased to drink. Receive me this day
into Thy holy presence, as a victim of sweet odour. Before this
day closes, I shall behold the accomplishment of Thy promises.
Therefore do I praise Thee, bless Thee, glorify Thee, through the
eternal High Priest Jcbus Christ, Thy beloved Son, to whom, with
Thee and the Holy Ghost, be glory now and for evermore. Amen.
Scarcely had he finished his prayer, when the flames, springing
from the pile in immense wreaths, rose towards the sky. Hut God,
wishing to honour His servant before men, performed a miracle,
whose novelty amazed all those that witnessed it, and which they
afterwards referred to as an evidence of the power of the Lord and
the sanctity of His minister. The flames, spreading out to the
right and left, and bending in the form of an arch, seemed like the
sails of a ship filled with the wind. Not a single spark from the
fiery vault durst touch the garments of the holy martyr. His
sncred body was there in the midst of the flames, like gold or silver
that has come forth from the crucible, and yielded a fragrance like
that of delicious aromatics.
The astonished persecutors commanded a confector' to go near
and examine well the truth of the prodigy. This man, having
made his report, was then told to drive a spear into the Saint's
body. He did so, and immediately there flowed forth such an im
mense quantity of blood that it extinguished the fire. Thus it was
that Polycarp, Bishop and Doctor of the holy Church of Smyrna,
consummated his sacrifice.
The authors of his acts continue thus : " "We took away his
remains, more precious than gold or jewels, and deposited them in
' Cotifectora were persons appointed to kill beasts and gladiators left
wounded in the amphitheatre.
1 19
a suitable place, where we hope, by the mercy of God, to be able to

assemble, in order to celebrate the day of his happy birth.'"
" We send you," they say to the Faithful of Philomeli:), " by
our brother Martinian, an exact account of all that occurred at this
glorious death. Make it known to the other Churches, that the
Lord may be blessed in all places. Salute all the Saints. - They
who are with us salute you. Evaristus, who has written this, salutes
you with all his family.
" Our father suffered martyrdom on the 25th of April, at two
o'clock in the afternoon. He was arrested by Herod, the pro
consul being Statius Quadratus. This was transcribed from the
copy of Irenaeus, the disciple of Polycarp. A thousand thanks
be rendered to Our Lord Jesus Christ, to whom belong honour and
glory for ever and ever. Amen."
Prayer.
0 my God ! who art all love, I thank Thee for having given
such illustrious witnesses to the Faith. Grant us the grace to pro
fess our belief like St. Justin, and to burn with love like St. Poly
carp.
return good for evil.
LESSON XIII.
CHRISTIANITY ESTABLISHED. (SECOND CENTTJRY, Continued.)
Miracle of the Thundering Legion. Martyrs of Lyons: St. Pothinus, St.
Blandina, &e. Martyrdom of St. Symphorian of Autun.
While Marcus Aurelius, by persecuting the Christians, was sending
his most faithful subjects to death, the barbarians were forming a
new league, which should bring the Empire to the brink of ruin.
The people being unable to pay the new taxes, the emperor had to
sell his richest furniture, his jewels, his statues, his pictures, his
gold and silver vessels, and even the robes and pearls of his empress.
This war was longer and more doubtful than any preceding one.
The Quadi, a German tribe, drew the Roman army into a woody
and mountainous country, from which escape was impossible. It
was the middle of summer, and so great was the heat that there
was no water to be found anywhere : the army was on the point of
perishing from thirst. God, who directs all things to tho glory of
150
Jesus Christ, and to the establishment of His eternal kingdom, had

permitted this occurrence in order to procure a moment's rest for
His Church.
In the Roman army there were a great many Christian soldiers,
chiefly from Melitena, a city of Armenia, and its neighbourhood.
They went down on their knees, and addressed fervent prayers to
God. All of a sudden the sky became covered over with clouds,
and a plentiful rain fell on the side of the Romans. At first they
held up their heads and received the water in their open mouths,
so long as their thirst pressed them. They then filled their helmets,
and drank abundantly, themselves and their horses. The barbarians
thought the moment favourable for an attack ; but the heavens,
taking up arms in support of the Romans, sent such a fearful volley
of hail and thunder upon them, that their battalions were over
powered : this prodigy gave the victory to the Romans. The
barbarians threw away their arms, and sought refuge with their
enemies, in order to be secure from the thunderbolts that laid waste
their camp.
Both the Romans and the barbarians looked upon this event as
miraculous. The Christian troops who had obtained this favour
from Heaven were named the Thundering Legion. The emperor
himself wrote of the matter to the senate. To perpetuate the
memory of this prodigy, it was represented in bass-relief on the
Antonine Column,erected in the centre of Rome and still exist
ing. Taking up more kindly sentiments towards the Christians,
Marcus Aurelius commanded them to be treated with less rigour,
and forbade their being pursued on account of their religion.
Nevertheless, three years had scarcely rolled by when the per
secution burst out again more fiercely than ever : this was in the
year of Our Lord 175. Lyons was the chief scene of it. The par
ticulars of the glorious conflict maintained by our ancestors are to
be found in an admirable letter written by the Faithful of this city
to their brethren in Asia. Every word of it still breathes the spirit
of the blessed martyrs. Their blood, shed for Jesus Christ, still
seems to gush forth therein.
" Our words," say the authors of this letter,' " can never tell
all the evils with which the blind fury of the Gentiles has inspired
them against the saints, nor all the cruel pains with which they
have delighted to torture the blessed martyrs. The enemy exerts
all his power against us, and lets us see beforehand what may be
expected from him when, at the end of the world, he will be permitted
to attack the Church. It is not enough to drive us from our houses,
1 St. [renseus is supposed to be its principal author
151
from the baths and public places : we are even forbidden to appear
anywhere.
" But grace, superior to all the powers of hell, has withdrawn
the weak from danger, and exposed only the bravest to the onslaughts
of their enemies. At first they were attacked by the people with
a blind impetuosity. Struck down in a moment, they were dragged
along the ground, beaten with stones, robbed, thrown into prison.
This first transport over, matters proceeded more regularly. The
tribune and the magistrates of the city ordered the Christians to
appear in the public place. Having been questioned before the people,
they gloriously confessed their Faith. After this confession, they
were put in prison until the governor should arrive. As soon as he
came, they were brought before him. This passionate judge treated
them so cruelly that Epagathus, one of our brethren, asked to be
let say a word in favour of the Christians. Epagathus was a young
man, full of the love of God and the neighbour. His morals were
so pure that, though his age was far from being advanced, he was
compared to the holy old man Zacharias, the father of the incom
parable John the Baptist.
" The people, who were acquainted with his merits, cried out
tumultuously against the proposal that he had made, and the
governor, as resoluto as partial, immediately interrupted him by
asking him if he was a Christian. On making a declaration of his
Faith, he was ranked among the martyrs, and the governor gave
him in raillery the title of The Advocate of the Christiansthus
delivering, without intending it, his highest eulogy.
" This example gave new courage to the rest of the Christians.
There were many of them who, having been a long time preparing
themselves for any kind of event, showed themselves ready to die ;
but there were others who, not having been exercised in conflict,
gave sad proofs of their frailty. Ten apostatised : their lamentable
fall excites our tears. We were thrown into a state of consterna
tion : not that torments or death made us afraid, but we were always
apprehensive lest anyone belonging to us should yet chance to
fall. Happily, the loss that we had experienced was well repaired
by the fresh supplies of generous martyrs who were seized every
day.
" The Pagans accused us of all sorts of crimes. Those who had
previously retained some vestiges of humanity foamed with rage
and loaded us with curses.' The persons who suffered most from
1 The chief crime with which the Pagans reproached the Christiana of
Lyons, and all Christians in general, was that of eating together the flesh of a
child. Having only a vague knowledge of the Blessed Eucharist, in which the
flesh of the Saviour is truly eaten, the enemies of our ancestors accused them of
152
the blind hatred that urged on the governor, the soldiers, and the
people, were the Deacon Sanctus, a native of Vienne; Maturus,
who, though a neophyte, seemed full of strength and eagerness for
the conflict ; AttaLus of Pergaraus, the support and ornament of
our Church ; and, lastly, a female slave named Blandina, whose
illustrious example shows that people of the lowest condition in the
eyes of the world are often the most highly esteemed before God on
account of the warmth of their love.
"Blandina was of so delicate a constitution that we trembled
for her. Her mistress particularly, who was among the number of
the martyrs, feared that she would never have the courage or the
boldness to confess her Faith. But her great heart supplied so well
for the weakness of her body, that she braved and wearied the
executioners who tormented her from break of day till night.
Every time that her tortures were changed, she gained new strength
by pronouncing the sacred name of Jesus Christ, and saying, ' I am
a Christian, and there are no crimes committed among us.' These
words softened the stings of her pains, and communicated to her a
kind of insensibility.
" The Deacon Sanctus also endured unheard-of torments with a
patience more than human. To every question put to him he
answered, ' I am a Christian.' The governor and the executioners
could not contain themselves with rage. After trying all the other
experiments that their cruelty could suggest, they applied hot plates
of brass to the most tender parts of his body ; but the martyr,
strengthened by a powerful grace, continued steadfast in the pro
fession of his Faith. He was then given up. After a few days, he
was put to a new trial. The Pagans, seeing that his body was all
inflamed, and that he could not even bear to be touched, imagined
that they might easily attain their end of conquering him if they
only reopened his wounds, or that, at least, he would expire in
their handsa thing that would strike the brethren with terror.
Their hopes were mistaken. In effect, to the great amazement of
the spectators, the Saint's body suddenly recovered all its strength,
and the full use of its members. It was thus that, by a miracle of
the grace of Jesus Christ, the torments intended to redouble his
sufferings brought him a perfect cure.
" The devil thought himself sure of Biblis, one of the ten who
had had the misfortune to deny their Faith, and he wanted to increase
her guilt as well as her punishment by urging her on to calumniate
a degree of barbarity that fills us with horror. But their very accusation is a
proof of the continual belief of Christians regarding the real presence of Our
Lord in the Eucharist.
153
the Christians. He flattered himself that, heing of a timid disposi

tion, she could not hold out against a severe trial ; but her torments
produced quite a contrary effect. Biblis awoke as it were from a deep
sleep. The pains of a passing hour having turned her thoughts to
the eternal pains of hell, she cried out, ' Wicked people ! how can
you accuse Christians of eating the flesh of a child, when it is not
even permitted them to touch the blood of beasts ?''
" The torments that we have just mentioned having been tried
in vain, the devil invented another still more cruel. The martyrs
were cast into a dark and loathsome dungeon, where their feet were
fastened in wooden stocks* and stretched but to the fifth hole. This
last punishment was so dreadful that many died of it.
" During these proceedings the blessed Pothinus, Bishop of
Lyons, had been arrested. He was a venerable old man, more than
ninety years of age, so weak and infirm that he could hardly
breathe ; but an ardent desire of dying for Jesus Christ roused
his vigour. He was carried by the soldiers to the tribunal.
The magistrates and the people followed him, loading him with in
sults, as if he had been the Christ himself for whom they enter
tained so much horror. The governor asked him who was the God
of the Christians. The holy man, to prevent his blasphemies, re
plied, ' You shall know Him if you make yourself worthy of Him.'
Forthwith the people fell on him with all the impetuosity of wild
beasts. Some beat and kicked him pitilessly, without any respect
for his age ; others, at a greater distance, seizing whatever they
could lay their hands on, flung it at him. At length, the holy
Bishop, having only a mere breath of life in him, was thrown into
a close prison, where he expired two days afterwards.
" Several days having passed, it was resolved to complete the
martyrdom of our holy confessors by various kinds of death. Provi
dence so permitted it that there might be offered to the Eternal
Father a crown made up of all sorts of flowers, more pleasing by
their variety. Maturus, Sanctus, Blandina, and Attalus were ac
cordingly destined for the amphitheatre. An extraordinary day
was chosen to give a public display of pagan cruelty. Sanctus and
Maturus passed anew through tortures the same as they had
already suffered. Others were added, such as could be invented at
the moment by an inhuman mob, and inflicted by furious execu
tioners.
' The Christians still observed the law that had been given on this matter
by the Apostles. (Act., XT, 20.)
1 This instrument of torture, in Latin nervus, was a wooden frame, pierced
with several boles : the legs of the martyrs were sometimes extended to the
fourth or fifth hole. Such a kind of test was very painful, as may easily be
imagined.
154
" After a dreadful scourging, they were given over to wild

beasts, which dragged them round the amphitheatre. At length,
the spectators asked with one voice that the martyrs should be put
into a red hot iron chair. Their flesh, broiling, filled the amphi
theatre with a smell that would have been unendurable to any
other than a cruel people, who delighted in it. Not a word could
be extracted from the mouth of Sanctus beyond these : ' I am a
Christian.' Having fought out the battle, together with Maturus,
for a long time, the throats of both were cut. Their death closed
the entertainment for this day.
" After them appeared Blandina. She was made fast to a post,
there to be devoured by beasts. The saint remained for some time
exposed to their fury, but not one of them would touch her. She
was untied, and taken back to prison, to be reserved for another
combat. Thus a poor and weak slave, being clothed with Jesus
Christ, baffled all the malice of hell, and, by her unshaken con
stancy, deserved to rise to immortal glory.
" Attalus was next brought out, and, as he was a man of note,
the people were loud in their shouts to see him suffer. He had
always been highly esteemed among us. He entered the field of
battle with a noble air. He was led round the amphitheatre,
having before him a placard on which were to be read the words,
Attalus the Christian.' The people never ceased asking his death;
but the governor, having learned that he was a Roman citizen, sent
him back to prison with several other martyrs. He wrote at the
same time to Marcus Aurelius inquiring how he should act.
" During the delay, the holy martyrs gave us an example of
every virtue. We could not help admiring their patience, their
meekness, their intrepidity in replying to the pagans. They
accused none ; they excused all. In fine, like the first martyr of
the Church, they prayed for their persecutors. They prayed
specially for those who had had the misfortune of falling ; and we
had the consolation of seeing these generous penitents confess Jesus
Christ, and voluntarily associate themselves with the martyrs.
" Meanwhile, the emperor's orders came to hand. They went
on to say that those who persisted in their confession should be
executed forthwith, and that those who abjured Christianity should
be set free. The governor availed himself of a public festival,
which had attracted a multitude of people to the city, to give a
1 It was the Roman custom thus to make known the cause of condemnation.
Roma: publico epulo servum ob detractum lectis argenteam laminam carniBci
confestim tradidit, ut uianibus abscissis, atque ante pectus e collo pendentibui,
pracedentc titulo, qui cnusnm poena; indicaret, per coetus epulantium circumduceretur. (Suet., in Calig., xxxii ; id., in Domit., x.)
155
display, namely, an execution of martyrs. He brought them before

his tribunal, and examined them anew. Finding them resolute, he
condemned those who were Roman citizens to be beheaded, and all
the others to be exposed to the beasts.
" Alexander, a Phrygian by birth and a physician by profession,
was present when those who had fallen were led into the governor's
presence. He was a man full of the apostolic spirit. For many
years he had lived in Gaul, where he was universally respected
on account of his love for God and the freedom with which he
published the Gospel. Being near the tribunal therefore at this
critical moment, he made various signs with his head and eyes,
encouraging his brethren to confess Jesus Christ. His agitation,
which was continual, and greater than that of a woman in labour,
was soon remarked. The Pagans, indignant to see thoso who had
previously denied the Faith confess it now, laid hold of Alexander,
and cried out that he was the author of the change. Whereupon,
the judge, turning towards him, asked him who and what he was.
Alexander replied without any shuffling that he was a Christian.
His answer so provoked the governor that, without any other in
formation, he was immediately condemned to be devoured by the
beasts. Next day he was led out into the arena with Attalus, and
both completed their sacrifice by the sword.
" On the last day of the sports, Blandina, and Ponticus, a boy
only fifteen years old, were brought into the amphitheatre. They
had both been present at the execution of the martyrs on all the
days preceding. They were urged to swear by the idols. Their
refusal to obey threw the Pagans into a most violent rage. All
kinds of torments were heaped on them.
"Ponticus, encouraged by his companion, passed joyfully
through all the stages of his martyrdom, and closed his life by a
glorious death. Thus Blandina remained the last in the arena, sur
rounded by the bodies of martyrs and sprinkled with their
generous blood. Like a mother full of tenderness for her children,
she had exhorted her brethren to suffer patiently, and had sent them
before her to the King of Heaven. Then going through the same
trials, she joyfully beheld the approach of the moment that would
reunite her with them in glory. She was scourged, torn by beasts,
and placed in the burning chair. Afterwards, she was wrapt in a
net, and exposed to the fury of a wild cow, which tossed and gored
her for a long time. Last of all, her throat was cut. The Pagans
themselves were amazed at the sight of her patience and courage.
They acknowledged that no woman had ever been known among
them to have endured such a long and wondrous series of tortures."
In the course of the persecution uudur Marcus Aurelius, Lyons
156
counted as many as nineteen thousand martyrs. At the sight of

the fidelity, courage, and fervour of these holy confessors, of every
age and state, what shall we say of our tepidity and indifference ?
From Smyrna, where we assisted at the triumph of St. Polycarp, we have paid a visit to the Gauls. Lyons has detained us for
a long time : so numerous are its martyrs ! It will soon present us
with others again. Meanwhile, let us salute with a parting glance
this Gaulish Rome, and set out for a neighbouring city, once its
rival : Autun has heroes to introduce to us.
Symphorian, the descendant of a noble and Christian family,
excited the admiration of his fellow-citizens by the extent of his
learning and the amiability of his character. He was in the flower
of his age, when called to make the sacrifice of his life. His father
was named Faustusillustrious by his forefathers, more illustrious
by his son. Autun, whose antiquity reached very far back, was
reckoned among the most celebrated cities of the Gauls; but, at the
same time, it was one of the most superstitious. On a certain day
of the year, the statue of Cybele, called the Mother of the Gods and
also the Good Goddess, used to be borne through the streets of Autun
in a magnificently decorated chariot. A great multitude of people
used to assemble at this sacrilegious ceremony. Symphorian, being
found on one of these occasions not to have adored the idol, was
arrested by the populace, and led away to Heraclius, the governor
of the province, who was then iu, the city, whither he had come to
seek out Christians.
Heraclius, taking his seat on the tribunal, said to Symphorian,
Your name and your profession ?
Symphorian. I am a Christian. I am called Symphorian.
Heraclius. You are a Christian. How have you been able to
escape me ? There are hardly any of these people left. Tell me :
why have you refused to adore the good goddess ?
Symphorian. I have told you already : it is because I am a
Christian. I adore no one but the true God who is in Heaven. I
am so far from thinking of adoring that vain image of the devil,
that, if you give me a hammer, I will soon put your goddess iu pieces.
Heraclius. This young man is not content with sacrilege : he
adds rebellion to impiety. Does he belong to this place ?
An officer answered, Yes, my lord, he belongs to this city and
to one of its chief families.
Heraclius (to Symphorian). Is it this, then, that makes you so
haughty ? Are you not acquainted with the ordinances of our
princes ? Let them be read.
The clerk of the court read, "The Emperor Marcus Aurelius to
the governors, judges, magistrates, presidents, and other chief
CATECHISM OF PERSEVERANCK.
157
officers of our empire. Having learned that certain people, who

call themselves Christians, make no scruple of violating the holiest
laws of religion, we desire that they should be proceeded against
with all rigour, and we enjoin upon you to punish them with various
tortures, when they fall into your hands, unless they agree to sacri
fice to our gods." The reading over, the examination recommenced.
Heraclius. What do you say now, Symphorian? Do you think
that I have the power to go contrary to the express commands of the
emperor ? You cannot deny that you are guilty of two crimes :
sacrilege towards the gods, and rebellion against Ctesar. Obey, or
the offended gods and the violated laws demand your blood.
Symphorian. The image is only an illusion of which the devil
makes use to deceive men. As for us, we have a God who rewards
and punishes : so long as I remain faithful to Him, I have nothing
to fear.
Heraclius, seeing that he could make no impression on the young
man, ordered him to be beaten severely by his lictors,' and sent
back to prison. Two days afterwards, Symphorian was brought out
again.
Heraclius. Consider how much wiser it would be for you to
serve the immortal gods, and to receive a gratuity from the public
treasury, with an honourable place in the army. I shall ha\e the
altar adorned with flowers, and you will offer to the gods the incense
that is due to them.
Symphorian. A magistrate, intrusted with the prince's authority
and charged with the care of public affairs, ought not to waste time
in useless discourses.
Heraclius. At least sacrifice, so as to enjoy the honours that
await you at court.
Symphorian. A judge degrades his position, when he employs
it to lay snares for the innocent. You offer me in a golden cup a
poisonous draught. I refuse all the advantages that are offered to
me by any other hand than the adorable hand of Jesus Christ. He
alone can confer lasting happiness.
Heraclius. You tire out my patience at last. Either sacrifice,
or I will take off your head at the feet of the good goddess.
Symphorian. I fear the almighty God, who has given me being
and life, and I adore Him alone. My body is in your power, and
your power will not continue long; but my soul is independent of
your power.
The martyr was interrupted by the judge, who, unable to
1 Tbose were called lictors who carried axes and bundles of rods before
Roman magistrates.
158
conceal his rage, pronounced excitedly the following sentence : We

declare Symphorian guilty of the crime ef treason against all that
is divine and human, as well hy refusing to sacrifice to the gods as
by speaking disrespectfully of them : in reparation for which, we
condemn him to die by the sword, the avenger of the gods and of the
laws.
The Saint listened joyfully to his sentence. As he was being
led away to death, his mother, venerable by her years and her
virtues, exhorted him from the walls of the city to die as a true
soldier of Jesus Christ. My son, she cried out to him, my son
Symphorian, remember the living God ; my son, be of good heart ;
look up to Heaven, and think of Him who reigns there ; do not fear
a death that will bring you to everlasting life !
It was outside the city, near a little fountain whose waters still
flow, that the holy martyr was beheaded. His sacrifice took place
in the year of Our Lord 180.
The tyrant who had issued the decree that sent Symphorian
and so many other holy martyrs to such dreadful tortures, died the
same year. God struck him when far from his friends and kindred.
The unfortunate man let himself die of hunger, being scarcely fiftynine years of age, and thus verified the words of Scripture : They
who are deceitful and bloodthirsty shall not see half their days.
At his death, the Homan Empire, drunk with blood, covered from
head to foot with the leprosy of crime, and threatened everywhere
by the tribes of the North, was already shaking to its centre. In a
little while the hand of the Almighty would reduce it to dust.
Marcus Aurelius was succeeded by the infamous Commodus.
Under this emperor, says Eusebius, our affairs remained pretty
tranquil, and, by the mercy of God, the Church enjoyed a profound
peace throughout the whole earth. Nevertheless, there were
several martyrs during this intervalamong others St. Apollonius,
one of the apologists of Religion.
In the first two centuries, the conflict of the old society with
the new was almost continual. While armed passions pursued the
Christians, philosophers attacked the doctrines of Christianity and
endeavoured to depreciate them in the estimation of the people.
Last of all, a considerable number of heretics began to raise divisions
in the fold. In spite of so many obstacles, Christianity established
itself in all parts of the worldat Rome, at Athens, at Alexandria,
in Gaul. The immense success of the Gospel is attested by all
Christian authors and by the Pagans themselves.' Now, the
Christians, with whom the Empire was full, were neither a credu1 Letter of Pliny ; Lucian, Dial. Ptrregr.
159
lous sect, eager for novelties, nor a stupid and superstitious mob.
They were upright persons of every state and condition, whose good
sense made impostors tremble.'
Prayer.
0 my God! who art all love, I thank Thee for having established
Religion in spite of all obstacles, and for having thereby taught us
that it is Thy work. Grant us the lively faith of the martyrs, that,
like them, we may resist all the enemies of our salvation.
1 am resolved to love God above all things, and my neighbour as
myself for the love of God ; and, in testimony of this love, / will
often say like the martyrs, I am a Christian.
LESSON XIV.
CHRISTIANITY ESTARLISHED. (THIRD CHNTITRv.)
Picture of the Third Century. Tertullian. Origen. Seventh Persecution
under Septimus Severus : Character of this Prince. Martyrdom of St.
Perpetua and St. Felicitas.
During the third century, the devil, who saw his empire crumbling
on all sides, and the kingdom of truth and holiness rising on its
ruins, gathered together all his forces to strike one great blow and
to crush the new society. By the side of proconsuls, preceded by
the sword, walked an army of impostorsphilosophers, magicians,
heretics, apostles of every error and vice. The Infant Church was
attacked on all sides. She did not know, so to speak, what was
b< st to be done. However, God was with her, and His beloved
Spouse, sustained by His powerful arm, faced every danger. To
executioners, she opposes her martyrs ; to philosophers and heretics,
her apologists; to illusions, miracles; to all vices, all virtues. The
conflict begins. Edicts of proscription, calumnies, wrongs, fall on
the Church like a heavy shower of hail. Let us recollect ourselves,
and let our souls take part in the combat.
At this moment appear on the scene two men, destined to bear
the full shock of the enemy. We see them continually passing from
the bar, where Christians are judged, to assemblies of philosophers
or heretics, wherein falsehood is preacheddefending vigorously the
innocence of their brethren, and shattering error to pieces. These
two men are Tertullian and Origen.
1 Just., i, Apol., c. xxv.
160
CATECHISM OF PERSEVERASCE.
The first was born at Carthago about the year 160. He was the
son of a centurion belonging to the proconsular troops of Africa. The
constancy of the martyrs had opened his eyes to the delusions of
Paganism. He became a Christian. Shortly afterwards, honoured
with the priesthood on account of his virtue and learning, he left
Carthage and went to Rome. It is the general opinion that it was
in this latter city that he published his Apologetic, during the perse
cution of the Emperor Severus, about the year 202. This work
holds a leading place among the masterpieces left us by Christian
antiquity. It has spread the author's fame as far as the Church
itself, that is to say, to the ends of the earth.' The pen with which
Tertullian writes is a thunderbolt. Its flashes are most bright ; its
peals, loud. Wherever it falls, it leaves nothing but ruins. His
criticism is not only a light that shines, but a flame that destroys.
His Apologetic, the fullest and most celebrated of all the apolo
gies put forward by Christians, gave a death-blow to Paganism.
Tertullian begins by justifying Christians from the accusations
calumniously heaped on them, and shows that it is the height of
injustice to punish them merely for their name. Then follows a
refutation of idolatry. We should hear the repeated strokes of his
terrible hammer on the old edifice of Paganism, as he demolishes it
to the bare foundations, turning into ridicule both its gods and
their adorers. To the refutation of idolatry succeeds an exposition
of the Christian Religion, as well as of the sufferings of our ancestors.
He sets forth in brilliant colours the submission of the Christians
to the emperors, the love which they bore to their enemies, the
charity which united them with one another, the horror with which
they were filled for vice, and the constancy with which they met
tortures and death for the sake of virtue.
The idolators called them, in mockery, Sarmentianiand Semaxiant,
because they used to be fastened to the trunks of trees, and tied
to faggots to be cast into the fire. Tertullian makes answer to
them in these terms : " The misery to which we are reduced when
about to be burned is our most beautiful ornament. The instru
ments of torture that you prepare for us are our festive robes, em
broidered with palm-branches in token of victory. The funeral pile
is our triumphal car. Who ever examined our Religion without
embracing it '? . . . And who ever embraced it without being ready
to suffer for it ? We return you thanks when you condemn us,
because there is au infinite distance between the judgment of God
and that of men : when you condemn us, God absolves us."
After bringing the pagans to the ground, the vigorous athlete
' Kusebius, 1. II, c. ii.
CATECHISM OF PKRSKVEKANCE.
161
turns round on the heretics. Armed with his mighty logic, he con
founds in a single argument all past, present, and future heresies.
This argument is that of prescription.' Here it is. The True Church
is that which goes back uninterruptedly to Jesus Christ. The Catholic
Church alone goes back uninterruptedly to Jesus Christ. Therefore,
the Catholic Church alone is the True Church. As a consequence,
Tertullian, addressing the innovators, says to them, " Who are
you ? "Whence do you come ? You are of yesterday. You have
just been born. The day before yesterday, nobody knew you. I
stop you at your first step, says the Catholic Church. I existed
before you. I trace my origin back to Jesus Christ. It is I that
have given the world His lessons and those of His Apostles. As for
you, you are only of yesterday : what are you doing in my house,
not belonging to my family ? By what title, Marcion, do you cut
down my trees? Who gave you leave, Valentine, to turn aside my
streams ? Who empowered you, Apelles,* to meddle with my land
marks? How dare you think of having free quarters here ? The
property is mine. I have been in possession for a long time. I take
precedence in possession : I descend from the old possessors, and I
prove my descent by authentic titles.3 These titles are the unin
terrupted succession of our Bishops from the Apostles and the uni
formity of their doctrine with the Apostolic doctrine."
Tertullian then makes use of this argument against the individual
heretics whom he refutes, such as Marcion, Valentine, Apelles, and
Hermogenes.
After serving the Church so well till about the middle of his
life, that is to say, till the age of forty, and even more, Tertullian
fell into error. His fall ought to make us tremble. If the cedars
of Libanus are laid low, what will become of weak reeds ? But this
misfortune does not lessen the value of his previous writings. We
must speak of him as of an able man whose mind has gone astray :
his folly does not render useless all that he has done in his better
days for the advancement of knowledge.4
1 The term " prescription" is, as every one knows, taken from jurisprudence,
and means an absolute refusal, a well-established exception, which the de
fendant opposes to the plaintiff, and in virtue of which the latter is declared
incapable of taking an action, without there being a necessity of inquiring
thoroughly into his reasons and his means.
> The name of several heretics in those times.
3 Mea est possessio, olim possideo, prior possideo, habeo origines flrmas,
ab ipsis auctoribua quorum fuit res. Ego sum bseres Apostolorum. Sicut
caverunt testamento suo, sicut fidei commiserunt, sicut adjuraverunt, ita teneo.
(0. xxxvii.)
< Besides the Apologetic and the Prescriptions, Tertullian composed other
works before bis fall. Namely :
1. Two books Against the Gentiles. In the first he refutes the calumnies
vol. m.
12
162
While Tertullian supported the cause of Christianity in the

West, Origen defended it in the East. This great man, the son of
the holy martyr Leonidas, was horn at Alexandria in the year 185.
Gifted with a more sublime genius than has perhaps ever been
granted to any other man, Origen took the lead in all sciences. At
eighteen years of age, he was entrusted with the catechetical school
of Alexandria : its object was to initiate catechumens in the truths
of Faith. The talents displayed by Origen excited general respect
and admiration. People came from all parts to consult him, and he
boon found himself at the head of an immense number of disciples.
From his school came forth the priests and doctors who enlightened
the Church by their learning, and the martyrs who cemented it
with their blood. His love for poverty was equal to his zeal for
study : he used to go barefoot and to abstain from flesh-meat. A
great weakness of stomach could alone induce him to take a little wine.
He always slept on the ground, and kept long fasts and watches.
It was thus that God prepared the valiant athlete who should
defend the Church. Origen was not slow to enter the lists. Celsus,
an Epicurean philosopher, had gathered together against the
Christians all the calumnies and sophistries invented regarding
them by Jews and idolators. He added new ones so successfully
that are heaped on Christians by idolators, and in the second he attacks the
worship of false deities.
2. A book Against the Jews. Tertullian takes in hand to show the triumph
won by the Faith over the Jews, a blinded and hardened people, who seem deaf
to all arguments.
3. A book Against Hermogenes. Hermogenes, a Stoic philosopher, spread
through Africa a new heresy, which consisted in maintaining that matter was
eternal. Tertullian refutes him.
4. A book Against the Valentinians. Tertullian aims rather at ridiculing
than at seriously refuting the extravagant opinions entertained by those
heretics.
5. A book On Penance. In the first part, Tertullian treats of repentance for
gins committed before Baptism, and, in the second, of repentance for sins com
mitted after Baptism. He teaches that the Church has power to forgive all sins.
6. A book On Prayer. It consists of two parts : in the first, the Lord's
Prayer is explained ; in the second, he treats of various ceremonies observed
in prayer.
7. A book On Penance. The motives to practise this virtue'are developed
therein with much eloquence.
8. A book On Martyrdom. Nothing more affecting than this can be read
anywhere.
9. A book On Baptism. In the first part, Tertullian proves its necessity,
and. in the second, treats of several points of discipline relating to this Sacra
ment.
10. Two books To his Wife. They were composed by Tertullian before hia
ordination. In the first, he exhorts his wifo not to marry again if she shall
163
that he left nothing to be said by the enemies of Religion who should

come after him. A master in disputation, his quick mind saw how
to arrange a multitude of plausible objections in the fairest colours.
Hereto he added that incisive style and unfaltering tone which are
always sure to impose on the multitude, and, moreover, an extraor
dinary talent for satire, which made him. delight in ridiculing his
adversaries.
This was the man whom Origen had to contend with. He
attacks him with all the advantages that are given, especially in a
good cause, by a mighty genius, great erudition, a sound judgment,
a clear and logical mind. He follows him step by step, and traces
all his arguments to their true sources : at one time showing how
facta have been altered, at another how they have been purposely
obscured. He then establishes the truth of Christianity by the
evidence resulting from historical facts. This is what made St.
Jerome say that we find in the works of Origen wherewith to refute
all the objections that have been or that can be raised against Re
ligion.'
Like Tertullian, Origen had also the misfortune to maintain
erroneous doctrines ; but it would appear that he was never obsti
nate in his wrong sentiments.'
outlive him. In the second, he acknowledges that it is permitted to marry
again: he concludes with a beautiful description of Christian marriage.
1 1 . A book On Shows. Tertullian makes clear that they are an occasion of
impurity and of many other vices.
12. A book On Idolatry. Here are decided many cases of conscience re
garding the worship of false deities.
13. Two books On the Ornaments or Dress of Women. Modesty in attire is
much recommended, and the practice of painting the face is severely proscribed.
14. A book On the Necessity of Virgins being Veiled. Tertullian shows that
young females should cover their face in church.
15. A book On the Testimony of the Soul. The author's object is to show, by
the testimonv of every man's soul, that there is only one God.
16. A book entitled Scorpiace, written to put the Faithful on their guard
against the poison of the Scorpions, that is, the Gnostics.
17. A book on Chastity. Tertullian dissuades a widow from marrying a
second time, which, however, he admits to be permissible.
After his fall, Tertullian wrote the following :(1) five books Aqainzt
Marcion ; (2) a book On the Soul of Jesus Christ ; (3) a book On the Resurrec
tion of the Body : (4) a book On the Soldier's Crown ; (5) a book On the Philo
sopher's Cloak, defending the costume of philosophers, which innny did not
think it necessary to lay aside after their conversion ; (ti) a book To Scapula ;
(7) a book Against Praxcas ; (8) a book On Continency ; (0) n book On Flight
in Persecution ; (10) a book On Fasting ; (11) a book On Monoi/amy.
1 Kp. ad Hag. ; Euseb., 1. I, adv. Hicroclcm.
' I lis most celebrated works are, with his Refutation of Celsus, his ITexapla,
or Bible in six columns ; Commentaries on Scripture ; and a book On Martyr
dom, addressed to Christians detained in prison for the name of Jesus Christ.
164
CATECHISM OF rERSEVEEANCE.
Providence, which, at the precise moment, had brought for

ward the apologists of truth to meet the champions of error, opposed
with no less success the war that armed tyrants waged against
Christianity. The martyrs appeared in crowds before the tribunals,
and their blood, their constancy, and their spotless purity, were an
answer to every charge. Since the year 200, the edicts of perse
cution had been renewed by Septimus Severus : his cruelty merited
for him a place among tyrants. To a few good qualities, this prince
joined all those vices which make a man detestable. He was crafty,
insincere, false, treacherous, covetous, selfish, irritable, merci
less. The Empire, having been auctioned by the praetorians, was
purchased by Didius Julianus. Severus, then Governor of Illyria,
induced his troops to revolt, went to Rome, rid himself of his com
petitors, and slaughtered or exiled many senators, whose goods he
confiscated. He then passed into Gaul, and defeated Albums, the
Governor of Great Britain. Severus chanced to see his enemy's
body lying on the field of battle, and forthwith he made his horse
trample on it : such a use of victory shows that he was not worthy
to conquer. Shortly afterwards he put to death the wife and
children of Albinus, and threw their corpses into the Tiber. Having
read the papers belonging to this unfortunate man, he sent to death
all who had joined his party. The leading personages of Rome,
with a number of distinguished ladies, were involved in the
massacre.
Under such a prince, the blood of Christians soon flowed in
great streams: all the Churches of the world had martyrs. Among
the foremost appeared two heroines, ever memorable in the annals
of ReligionSS. Perpetua and Felicitas. Perpetua herself wrote
the account of her martyrdom. It is now particularly that we must
recollect ourselves to listen to a narrative drawn up in a prison, ou
the eve of the writer's going to death.
The 7th of March, 203, witnessed the arrest in Carthage of five
young catechumens, by command of the proconsul, Firminianus.'
Their names were Revocatus and Felicitas, of servile condition,
Snturninus, Secundulus, and Viba Perpetua. Felicitas was at the
time seven months gone with child, and Perpetua had an infant
at her breast. The latter of these virtuous women was twentytwo years of age, descended from a respectable family, and married
to a man of quality. Her father and mother were also alive. Of
three brothers whom she had, one, named Dinocrates, had died
when about seven years old. The father, who was advanced in
' The proconsul wns a mnjviatrate whom Rome scnt to command in a pro
vince with all the authority thai cuusuls hud in liuuie.
165
years and strongly attached to heathenism, loved Perpetua more

than any of his other children. As for the mother, it seems that
she was a Christian, as well as one of the brothers ; the other was
only a catechumen. Saturus, who was probably a brother of
Saturninus, and who had instructed our holy martyrs, freely let
himself be imprisoned along with them, that he might share their
fate. When these generous soldiers of Jesus Christ had been
arrested, they were kept shut up in a private house for several
days. It was here that the assaults which they had to endure from
nature and hell began. But let us hear St. Perpetua herself.
" We were still in the hands of our persecutors," she says,
" when my father, urged on by his affection, made new efforts to
shake my constancy. ' Father,' said I to him, ' can this earthen
vessel that you see here change its name ?' ' Certainly not,' he
answered. ' So,' replied I, ' it is impossible for me to be anything
but what I am, that is to say, a Christian.' At these words, my
father fell on me as if he would tear out my eyes ; but he had to
content himself with beating me, and then withdrew, quite disap
pointed that he could not overcome my resolution by all the artifices
that the devil had suggested to him. Having been some days with
out seeing him again, I returned thanks to Grod, and was comforted
by his absence. We profited of this short interval to receive
Baptism. On coming forth from the water, the Holy Ghost in
spired me to ask nothing but patience under torments.
"A few days afterwards, we were taken to prison: I was
terrified thereat, for I had never seen such darkness before.' We
suffered much that day, as well from the heat caused by the crowd
as from the insolence of the soldiers who guarded us. What gave
me most pain of all was that I had not my infant. But the good
deacons Tertius and Pomponius, who assisted us, obtained, by the
help of money, our removal for a few hours to a place where we
could breathe. While the others were thinking of what concerned
themselves, I gave my infant, which had been brought to me, the
breast. I begged my mother to take care of it, and I encouraged
her as well as my brother. I was full of sorrow to see how deeply
aft>cted they were on my account. For several days I remained in
this state of anguish ; but, leave having been given me to keep my
babe in the prison with me, I was greatly comforted, and my abode
appeared delightful : I was as well pleased to be there as elsewhere.
** One day, my brother said to me, ' I know, sister, that you
have great influence with God. Ask Him, therefore, I beg of you,
' The prisons of the Romans were dismal dungeons, into which the light
could penetrate only by a very narrow opening : witness the Mamertine prison
at Rome, and others in many old amphitheatres.
1(56
CATECHISM OP PEESEVKRANCE.
to inform you by some vision whether you are to suffer martyrdom,

and tell me afterwards.' As I felt that God gave me daily a
thousand tokens of His goodness, I answered my brother confidently,
' You shall know to-morrow how affairs are to end.' I besought
the Lord accordingly to send me a vision, and this is the one that
I had :
" I saw a ladder of immense height, which reached from earth
to heaven, but so narrow that only one person could mount it at a
time. Its two sides were covered with swords, lances, hooks, and
knives, so that if anyone should attempt to go up carelessly, or
without looking before him, he could not escape being severely cut
by all those instruments. At the foot of the ladder was a dragon
of considerable size, which seemed always ready to pounce on those
who came forward to make the ascent.
" The first to go up was Saturus, who was not with us when
we were arrested, but who afterwards surrendered himself freely for
our sake. When he had readied the top of the ladder, he turned
towards me, and said, ' Perpetua, I am waiting for you; but take
care that the dragon does not bite you.' I answered, ' In the name
of Our Lord Jesus Christ, it will do me no harm.' Then, as if it
was afraid of me, it quietly lifted its head from under the ladder,
and I, setting my foot thereon, made use of it as the first rung.
When I had come to the top of the ladder, I saw a man of great
height, dressed as a shepherd, with white hair. He was milking
his sheep, and was surrounded by a countless multitude of people
arrayed in white. He called me by my name, and said, ' My daughter,
you are welcome.' He gave me a kind of curds made from the
milk that he had drawn. I received it by joining my hands, and
partook of it. All those who were present answered, Amen. I
awoke at this sound, chewing something very sweet.
" I related this vision to my brother, and we concluded from it
that we should suffer death. We began therefore to detach our
selves from all earthly things, and to turn our thoughts towards
eternity. A few days afterwards, the rumour having been spread
abroad that we were about to be questioned, I had another visit
from my father : sorrow was pictured on his face. ' My daughter,'
he said to me, ' take pity on my gray hairs : have compassion on
me. If I am worthy that you should call me your father, if I have
myself brought you up to your present age, if you have always hud
a preference in my heart before all my other children, do not make
me the disgrace of men ! Have respect for your brothers, for your
mother, for your son who cannot live after you. Lay aside this
stubbornness, lest it destroy us all ; for none of us can ever venture
to appear in public, if you be sentenced to execution.'
167
" "While speaking thus, my father kissed my hands. Then,

throwing himself in tears at my feet, he called me, not ' my
daughter,' but ' my lady.' My distress was very great, when I
thought that, of all my family, he should be the only one not to
rejoice at my martyrdom. To console him, I said, ' Nothing will
happen but what pleases God : our fate is in His hands, not in our
own.' He went away overwhelmed with grief.
" Next day, while we were at dinner, an order, came suddenly
to bring us forth for examination. The report of this spread im
mediately through every part of the city, and the audience chamber
was soon filled with an immense crowd. "We were placed on a
kind of stage before the judge. All those who were examined
before me confessed JesuS Christ bravely. My turn having come,
I was preparing to answer, when behold ! my father appeared,
having with him my child, borne by a servant. He drew me a
little aside, and tried every stratagem that tenderness could suggest
to move me regarding the fate of that innocent creature. Hilarian
took part with my father. 1 What !' said he, ' will you have no
regard for the gray hairs of a father whom you are going to leave
in misery, or the innocence of a child that will become an orphan
by your death ? Only sacrifice for the prosperity of the emperors !'
I replied, ' I will not sacrifice.' Hilarian asked, 1 Are you then a
Christian ?' 4 Yes,' said I, 1 1 am a Christian.'
"Meanwhile my father, who was remaining near in the hope
of being able to carry me off, received a stroke of a staff from an
officer, who was driving him away by orders of Hilarian. This
stroke pained me very much, and I felt deeply grieved to see my
father treated so rudely in his old age. The judge then pronounced
our sentence, condemning us to be thrown to the boasts. We re
turned to prison full of joy. As soon as I arrived, I besought the
deacon Pomponius to ask my child from my father ; but my father
would not send it to me."
It would seem that Secundulus had died in prison before the
examination, since there is no mention made of him. Hilarian,
before pronouncing sentence, had caused Saturus, Saturninus, and
Revocatus to be cruelly scourged, and Perpetua and Felicitas to be
beaten on the face. He deferred the execution of the martyrs to
the entertainments that should be given on the festival of Geta,
whom the Emperor Severus, his father, had made Cresar, when
Caracalla was proclaimed Augustus.
St. Perpetua resumes her narrative. " We were soon removed
to the prison of the camp. We were all kept in chains till the very
day on which we should be exposed to the beasts. Meanwhile
the officer, named Pudens, who had command over the guards of
168
the priscn, seeing that God favoured us with many gifts, conceived
a high esteem for us, and freely admitted the brethren who came
to see us, whether to console us or to be themselves consoled. When
the time appointed for the public shows drew nigh, my father paid
me a visit. He was in a state of dejection that cannot be described.
He tore his beard, threw himself on the ground, lay there pros
trate, cursed his old age, and said things capable of moving any
creature. I was ready to die of grief to see him in such a state."
Here ends the account given by St. Perpetua : what follows was
written by an eye-witness.
As has been said, Felicitas was seven months gone with child.
Seeing the day of the shows so near, she was deeply afflicted, fearing
lest her martyrdom should be postponed, because it was not allowed U>
execute women with child before the expiration of their term. The
companions of her sacrifice were greatly saddened at the thought of
leaving her alone on the road of their common hope. They accord
ingly set themselves to pray for her, that she might be delivered
before the day of the combat. Immediately after their prayers,
her pains began. So violent were they, that she was a few times
obliged to scream out. " You that so pity yourself," said one or
the turnkeys to her, " what will you do when you are exposed to
the beasts ?" " It is I," replied Felicitas " who now suffer what I
suffer ; but then there will be another in me who will suffer for roe,
because I shall suffer for Him." She brought forth a daughter,
whom a Christian woman reared as her own child.
Meanwhile the tribune, who had the holy martyrs under his
care, treated them with the utmost rigour. Perpetua, never de
parting from her great character, said to him boldly, " How dare
you treat so severely the prisoners who belong to Caesar, and who
are intended for the combat on the day of his festival ? Why do
you refuse them the little comfort that is their right until that
time ? Will it not be an honour to you, if we appear strong and
well fed ?" The tribune, put to the blush by these reproaches, gave
orders that the martyrs should be treated with greater humanity.
The brethren were permitted to enter their prison, and to bring
them some relief. Pudens, the governor of the jail, who had been
converted, also rendered them privately all the good offices that lay
in his power.
On the eve of the combat there was given them, in public, ac
cording to custom, the supper called the free supper. Our Saints
changed, as well as they could, this last supper into a repast of
charity. The hall in which it was taken was crowded with people,
to whom the martyrs occasionally addressed the word. Sometimes,
they spoke energetically, threatening them with the anger of God ;
169
again, they showed them their own happiness in dying for the name
ol Jesus Christ ; at other times, they reproached them with yielding
to a brutal curiosity. "What!" said Saturus, "will it not be
enough for you to see us to-morrow at your ease ? To-day you
pretend to take pity on us, and to-morrow you will clap your hands
at our death. Study our faces well now, that you may recognise
us on the dreadful day when all men shall be judged."
These words, uttered with that firmness of tone which Faith
alone can give, struck many of their souls with astonishment. Some
withdrew full of fear ; several remained to be instructed, and
believed in Jesus Christ.
At length, the day that would illumine, the victory of our
generous athletes -having come, they were brought forth from the
prison to go to the amphitheatre. Joy was painted on their faces :
it shone in their words and in their whole bearing. Perpetua walked
last. The calmness of her soul appeared in her very steps. She
kept her eyes modestly cast down, to hide from the spectators the
brightness of her looks. As for Felicitas, she could not express the
joy that she experienced to find herself as well able as the others
to contend with beasts. When they reached the gate of the amphi
theatre, they were offered, according to custom, the ornaments of
such as should appear at this spectacle : namely, for men, a red
cloak, which was the habit of the priests of Saturn ; and, for
women, a little head-band, which was the symbol of the priestesses
of Ceres. The martyrs would not wear the livery of heathenism.
Perpetua began to sing, as being already sure of a triumph.
Revocatus, Saturnious, and Saturus threatened the people with the
judgments of God. When they came opposite the balcony, from
which Hilarian presided over the amusements, they cried out to
him, "You judge us in this world, but God will judge us in the
next." The people, enraged at such boldness, asked that they
might first pass under the lash. Our Saints rejoiced to be treated
as their Divine Master, Jesus Christ, had been treated.'
This God of goodness, who said, Ask and you shall receive, heard
the prayer of our martyrs. One day, as they were conversing
together on the various tortures to which Christians were subjected,
some wished to die in one way, some in another. Saturninus
expressed a desire to be exposed to all the beasts in the amphi
theatre, that he might multiply victories by multiplying contests.
1 Pro ordine venatorum, say the Acta. The name venatores was given to
those who were armed to fight the beasts. Thev arranged themselves in two
linet), with scourge in hand, and, as the bestiarii, or persons condemned to the
beasts, passed through, gave each one a stroke. The bestisrii were stripped
when undergoing this kind of punishment.
170
lie partly obtained what he had desired ; for, he and Revocatus,

after being a long time assaulted by a leopard, were attacked by a
furious bear, which worried them round the theatre, and left them
all torn. Saturus dreaded nothing so much as to be exposed to a
bear, and would have been glad if a leopard had taken his life at
once with its teeth. Meanwhile, a wild boar was let loose on him.
But this animal, turning on the overseer that had charge of it,
ripped him open with its tusks. Then, going to Saturus, it was
content with dragging him a few feet on the sand. He was next
brought close to a large bear, which was unwilling to come out from
its lodge. Thus Saturus entered and left the battle-field without
receiving a single wound.
It was then that, retiring under the porticoes of the amphi
theatre, he found an opportunity to speak to Pudens, whom
he encouraged to persevere steadfastly in the Faith. " You see,"
he said, " that the beasts have done me no hurt, as I desired and
foretold. Believe therefore firmly in Jesus Christ. I return to
the amphitheatre, where a leopard will take away my life with one
bite." The matter occurred thus : at the close of the spectacle a
leopard sprang on him ; with a single bite it made such a large
wound, that the blood flowed therefrom in copious streams, and
the people cried out, " See 1 he is baptised a second time."
The martyr, turning his last looks to Pudens, said, " Farewell,
my dear friend ; be mindful of my Faith ; and let my sufferings,
instead of grieving you, serve only to encourage you." He then
asked Pudens for the ring on his finger. 'The martyr, dipping it
in his blood, returned it with these words : " Receive it as a pledge
of our friendship ; wear it for the love of me ; and let the blood
with which it is reddened put you in mind of that which I shed for
Jesus Christ." After this the holy martyr was carried to the place
where those who had not died of their wounds were finally
despatched.
In the meantime, the devil, bursting with rage to see the weaker
sex about to gain a signal victory, had secured that, contrary to
custom, a wild cow should be chosen to contend with Perpetua
and Felicitas. The two saints were therefore stripped, and placed
in a net to be exposed to this furious beast. At this sad sight, the
people were seized with horror and pity, seeing the one so delicate,
and the other just after her confinement. They were taken aside,
and covered with loose garments. The cow, attacking Perpetua
first, tossed her into the air, and let her fall on her back. The
young martyr, who perceived that her garments were torn, began
at once to arrange them, less concerned with soothing her pains
than with preventing modesty from being wounded. She then rose
CATECHISM OP PER8EVERANCE.
171
to her feet, and settled her hair, which had been untied, that she
might not appear like women in affliction.
Seeing Felioitas, who had been very much hurt by tho cow, and
who lay stretched on the sand, she ran to her and helped her to rise.
The two stood waiting for a new onslaught ; but, the people not
desiring it, they were led to the gate Sanavivaria, which opened on
the public place.' Perpetua was there received by a catechumen
named Rusticus. It was now that this admirable woman awoke as it
were from a profound slumber, and asked when she should be exposed
to the furious cow. Being told of what had occurred, she would not
believe it, until she recognised the catechumen, and saw on her
body and clothes the marks of what she had suffered.
"Ah ! where was she then,'' cries out St. Augustine, speaking
of this circumstance ; " where was she when she was attacked and
torn by a furious beast, without feeling any of her wounds, and
when, after so rude a combat, she inquired how soon it should
begin ? What did she see, not to see what everyone else saw ?
W hat did she feel, not to feel such cruel pains ? By what love, by
what trance, by what potion, was she thus transported out of her
self, and, as it were, divinely inebriated, so as to seem insensible
in a mortal body ?"
The saint called for her brother, and said to him, as well as to
llusticus, " Remain steadfast in the Faith, love one another, and
be not scandalised at our sufferings."
Meanwhile preparations were going on for the butchery of the
martyrs in the Spoliarium, whither Saturus had been conveyed. It
was, as we have said, the place where those who had not been
wholly killed were finally despatched. To enjoy the inhuman
spectacle to the utmost, the people asked that they should have
their throats cut in the middle of the amphitheatre. The saints
arose immediately, embraced one another to seal their martyrdom
with a holy kiss of peace, and went where the people desired. They
all received their death-stroke without the slightest stir or the least
complaint. Saturus was the first crowned, conformably to the
vision of St. Perpetua. She herself fell into the hands of an inex
perienced gladiator, who caused her to suffer for a long time : she
even guided the trembling hand of the executioner to her throat,
and showed him the place where he ought to strike.
The glorious bodies were carried off by the Faithful. In the
fifth century, they rested in the great church of Carthage. Their
1 There were two gates in amphitheatres : one called Sanavivaria, or the
gate of living flesh, by which thoee who had not died in the combat went out ;
the other Sandaptiaria, or the gate of shrouds, by which those who had
breathed their lust were removed.
172
CATECHISM OF PERSEVRRANCE.
feast, according to St. Augustine, drew a more immense multitude

to honour their memory than curiosity had previously drawn to
witness their martyrdom. The names of SS. Perpetua and Felicitas
were inserted in the Canon of the Mass. What more beautiful
names could the Church, our Mother, consecrate to immortality ?
What more affecting examples could she propose to Christian
generations ?
Prayer.
0 my God ! who art all love, I thank Thee for having selected
the witnesses of our Faith from all climes and conditions, in order
to confound incredulity, and to offer models to all Christians. Grant
us the grace to imitate the charity and magnanimity of SS. Perpetua
and Felicitas.
as myself for the love of God ; and, in testimony of this love, / tcill
daily reflect on thejudgments of God.
LESSON XV.
CHRISTIANITY ESTARLISHED. (THIRD CENTURY, Continued).
St. Irenoeus. SS. Ferreolus and Perrutius. Judgment of God on Septimus
Severus. Minor Persecution under Maximin : Character of this Prince.
Judgment of God on Maximin. Eighth General Persecution under
Decius: Character of this Prince. Martyrdom of St. Pionius, St. Cyril,
and St. Agatha. Judgment of God on Decius. Ninth General Persecu
tion under Valerian : Character of this Prince. Martyrdom of St.
Laurence and St. Cyprian.
While Carthage was deriving a twofold glory from the birth of
Tertullian and the martyrdom of St. Perpetua, Lyons was acquiring
a new title to immortality. St. Irenseus, its Bishop, sealed with
his blood that Faith which he had defended against heretics.' At
Besanôn, two of his disciples, Ferreolus and Ferrutius, rendered
the same testimony to evangelical truth, of which they were the
first Apostles in this region, so long fruitful in noble virtues. Their
martyrdom took place about the year 210.
' The chief work of St. Irenreus is a Treatise against Heresies. It was
specially directed against the Valentinians.
In the first book, he ridicules the dreams of the Valentinians regarding the
genealogy of thirty vEones. These imaginary beings were inferior deities, said
to have been produced by an eternal, invisible god, called Depth, whose wife
was Thought.
In the second, he shows that God alone created the universe, and refutes
the system of the jEones.
In the third, he complains that these heretics, being pressed by Scripture,
evade its authority, saying that they hold fast to Tradition, and, being attacked
CATECHISM OF PERSEVEIIANCK.
173
Meanwhile Septimus Severus should, like all other persecutors,

contribute to the glory of Jesus Christ, by becoming a monument of
His terrible justice. The divine hand struck him with a mortal
illness in the midst of his conquests. He saw his own son Caracalla
attempting, with dagger in hand, to end his days. The stroke
failed ; but Severus remained a prey to the deepest sadness. Feeling
his death approach, he exclaimed, " I have been all that a man can
be ; but of what avail are honours to me now ?"' His firmness for
sook him. After asking poison in vain, he purposely ate a quantity
of uncooked foodand so greedily that he died, in the year 211.
Pagan society was in such a disordered state at the time that, during
the reign of this emperor alone, that is to say, during the space of
fourteen years, there were three thousand persons prosecuted for
adultery.
Under the Emperor Caracalla there were also martyrs. It was
the same under his first successors. For a time the fire died away ;
but it soon burst out again with new violence. Maximin, having
ascended the throne in the year 235, stirred up a persecution that
lasted three years, and was directed chiefly against Bishops and
Priests.* Pope St. Pontian was swept off in this fearful storm.3
by Tradition, they abandon it, appealing to the Scripture alone ; while both
Scripture and Tradition supply the most powerful weapons against their errors.
In the fourth, he proves the unity of God, and shows that Jesus Christ,
when abolishing the ancient sacrifices, substituted for them that of His body
and blood, which should be offered up throughout the whole world, according
to the prediction of Malacby.
In the fifth, he speaks of our redemption by Jesus Ohrist, and collects proofs
on the resurrection of the body.
Si. Epiphanius says of St. Irenseus that he was a most learned and eloquent
man, endowed with all the gifts of the Holy Ghost. Theodoret regards him
as the iigbt of Western Gaul.
' Omnia fuit, et vidi quia nihil expedit.
i For this reason it is not counted among the general persecutions. TJt
rapita ]iotius ejus religionis demeterentur instituit. (Bar., t. II, an. 237, n. 5,
Pcrieeutio.) Sub Maximino localis tantum fuit, non universalis ; per tres
annos rirciter duravit ; in sacerdotes solum et clericos decreta. (Id., Tal., v,
l'ersecutio.)
8 It ib thought that a Christian soldier gave occasion to it, by an action in
many respects admirable. When Maximin was proclaimed emperor, the troops
were made sensible of his bounty, according to custom. Every soldier should
present himself to the new emperor, with a crown of laurel on his head. There
wks one who appeared with bare head and the crown in his hand. He
hud already passed on without attracting the attention of the tribune, when the
murmurs of his companions caused him to be remarked. The tribune asked
him why he did not wear the crown on his head. " Because I am a Christian,"
replied the soldier, "and my Religion forbids me to wear your crowns." He
was stripped of his military dress, and cast into prison.
174
To form some idea of the number of martyrs at this period, and

of the dreadful tortures to which they were subjected, it will be
enough to know that Maximin was a monster so cruel that pagan
historians name him a Cyclops, a Busiris, a Phalaris, a Tryphon.
Rome and the senate, having seen him set out on a distant expedi
tion, offered up public prayers to Heaven that the hated tyrant
might never return. News of his unprecedented cruelties was con
tinually arriving : nothing was to be heard throughout the whole
city but the sad account of executions commanded by him. Some
he crucified; others he wrapped in the skins of beasts just slain.
The former were beaten to death with clubs ; the latter thrown to
lions and bears. No regard was paid by the monster either to rank
or merit. His maxim was that the way to strengthen a throne is
to cement it with blood. Never did a more cruel beast tread the
earth.' His death was worthy of his life. Having learned that
the senate had appointed twenty-two persons to rule the republic,
he fell into such a rage that he began to roar like a beast, and
struck his head against the walls of his room. After calming his
vexation a little by wine, he resolved to march on Rome and to
take ample revenge ; but he was assassinated by his soldiers. This
occurred in 238. After him appeared Decius, the author of the
eighth general persecution.
"An execrable beast, called Decius, came," says Lactantius,
"to ravage the Church. This new Nero, after staining his hands
with the murder of his benefactor, took possession of the throne, and
turned all his fury against the Christians.'" Among the generous
athletes who suffered for Religion during the persecution of Decius,
there is none more illustrious than St. Pionius. This priest, the
glory of the Church of Syria, had inherited the spirit of St. Polrcarp. He converted a great many idolators, directing to the glory
of Jesus Christ his profound knowledge of the truths of Religion,
and a talent of speech which he possessed in a high degree. His
example was also wonderfully effectual. The paleness of his face,
which indicated the austerity of his life, made a deep impression on
all who saw him.
He was arrested on Saturday, the 23rd of February, 250, while
celebrating the feast of St. Polycurp with Asclepiades and a Christian
woman named Sabina. On its vigil, Pionius having fasted with
Asclepiades and Sabina, as was usual on the vigils of the feasts of
martyrs, he had a vision by which he understood that he should be
sirrested the next day. The vision Was so clear, that he procured
three chains, one for himself, one for Sabina, and one fur
* Jul. Capitol., Hcrodian., 1. VII et VIII.
2 De ilortib. persecutor.
CATECHISM OF PERBKVERANCE.
175
Asclepiades. They put them round their necks, made the solemn
prayer, and partook of the sanctified bread, and some water, that is
to say, received the Blessed Euoharist in preparation for martyrdom.
A little while afterwards, Polemon, the priest of the idols, arrived
with a troop of soldiers.
Do you know, said Polemon, that there is a command of the
emperor, directing you to sacrifice to the gods ?
Pionius. We know but one command : it is to adore but one
God.
Polemon. Follow me, and you shall know whether what I say is
true or not.
As they passed along the street, with chains round their necks,
the people, who looked on the matter as one of amusement, began
to follow them. The crowd increased so much that every avuilahle
spot was soon occupied : the roofs of the surrounding houses and
temples were covered with spectators. The martyrs were in the
midst of all this multitude, when Polemon said to them, You would
do much better to avoid death, submitting like so many others, and
obeying the commands of the emperor. Then Pionius, beginning
to speak, demonstrated to the Pagans the vanity of their idols and
the divinity of Christianity. He spoke for a loDg time, and was
heard with great attention. The people even wanted to go to the
theatre, that they might better hear the martyr's words; but Pole
mon would not agree to it. He then said to Pionius, If you will
not sacrifice, at least enter the temple.
Pionius. It will not be well for the idols if we enter.
Polemon. Is it then impossible to persuade you ?
Pionius. Would to God that I could persuade you to become a
Christian !
Beware of attempting it, said some of the spectators, in mockery,
lest we should be burned alive.
Pionius. It is much worse to be burned after death.
During this controversy, the spectators, perceiving that Sabina
was laughing, said to her in a threatening tone, Do you laugh ?
Sabina. I laugh, since God wills it, for we are Christians.
The Spectators. You shall suffer what you will not like.
Sabina. The holy God will provide for all that.
Polemon (again addressing Pionius). Obey.
Pionius. If your directions are to persuade or to punish, punish,
for you cannot persuade, us.
Polemon (offended at such an answer). Sacrifice.
Pionius. No.
Polemon. Why not ?
Pionius. Because I am a Christian.
176
CATECHISM OF PERSEVERANCK.
Polemon. What God do you adore ?

Pionius. The Almighty God, who made heaven and earth ; who
made us all ; who gives us all things in abundance ; whom we know
through Jesus Christ, His Word.
Polemon. Sacrifice at least to the emperor.
Pioniut. I do not sacrifice to man.
Polemon then interrogated him juridically, having all his
answers taken down by a clerk, who wrote on wax. How are you.
called ? he said.
Pioniut. I am called a Christian.
Polemon. Of what Church ?
Pionius. Of the Catholic Church.
Polemon, leaving Fionius, turned to Sabina. The holy woman
had changed her name by the advice of Pionius, lest she should be
found out, and should fall again into the hands of her mistress, who
was a pagan, and who, under the Emperor Gordian, wishing
to make her renounce her Faith, had chained her, and banished
her to the mountains, where she had been secretly relieved by the
brethren.
Polemon. How are you called ?
Sabina. I am called a Christian Theodota.
Sabina. Of the Catholic Church.
Sabina. The Almighty God, who made heaven and earth, and
whom we know through Jesus Christ, His Word.
Polemon (addressing Asclepiades). And you, how are you
called ?
Asclepiades. I am called a Christian.
Asclepiades. Of the Catholic Church.
Asclepiades. Jesus Christ.
Polemon. What ! Is He another God?
Asclepiades. No : He is the same that they have just con
fessed.
After this examination, the martyrs were led to" prison : the
crowd around them was immense. Sabina held Pionius by his
coat, to support herself in the crush. Arrived in prison, they all
took the generous resolution of not receiving what the Faithful
were accustomed to bring to confessors ; for Pionius, the holy
priest, said, I have nevor been a burden to anyoneI will not begin
now. The guards, who used to receive presents from those who
came to see the Christians, provoked on finding that their prisoners
L
CATEOTISM OF PERSEVEKANCE.
177
had no attraction for visitors, cast them into a gloomy and loathsome
dungeon, to torment them the more. The Saints, us they entered
it, began to praise God, and gave the guards those presents
'which it was usual to make them. The gaoler was surprised at
this, and wanted to bring them back to the first place, but they
declined to go, saying, God be praised ; we are very well here ; we
shall have liberty to meditate and to pray day and night.
Many Pagans visited them and endeavoured to move Pionius.
It was in vain : they were obliged to admire the wisdom of his
answers. After some time Polemon and Theophilus, the master of
the horse, came with guards and a great crowd of people, and took
the martyrs away. The three cried out aloud, We are Christians !
Arrived at the public place, they sat down on the ground, not to
enter the temple of the idols; but six soldiers curried Pionius off
by main force. He resisted so vigorously that they could scarcely
push him in, kicking him on the sides. At length they called for
help, and, lifting him in their arms, laid him down before the altar
as a victim. Crowns were put on his head, in order to make him
share, at least outwardly, in idolatrous practices ; but he flung them
to the ground and broke them. The other martyrs cried out as he
did, We are Christians !
The Pagans, seeing that no impression could be made on the
generous confessors, led them back to prison. The people mocked
and buffeted them.
A few days afterwards, the proconsul, Quintilian, came to
Smyrna, and, having sent for Pionius, said to him, Is it true that
you were the teacher of the Christians?
Pionius. I instructed them.
Quintilian. Did you teach them folly ?
Pionius. No : piety.
Quintilian. What piety ?
Pionius. Piety towards the God who created heaven and earth.
Quintilian. Sacrifice then to our gods.
Pionius. 1 have learned to adore none but the living God.
Quintilian. We adore all gods. We adore heaven, and those who
dwell therein. Why do you look up to heaven ?
Pionius. It is not to heaven I look up, but to the God who
made heaven.
Quintilian. Who made Him ?
Pionius. It is not a subject now to speak of.
Quintilian. You must say that it was Jupiter, with whom are
all the gods and goddesses. Sacrifice to this king of heaven and of
gods.
Pionius was silent. Then the proconsul had him seized, to put
VOL. III.
13
178
him to the test. When his tortures were beginning, Quintilian said
to him, Sacrifice.
Pionius. No.
Quintilian. Sacrifice, I tell you.
Pionius. No.
Quintilian. What presumption induces you to run to death ?
Do what 1 command you.
Pivnius. I am not presumptuous, but I fear the eternal God.
The proconsul, seeing him so firm, deliberated for a while with
his council. Then, addressing Pionius, he said, Do you persist in
your resolution ?
Pionius. Yes.
Quintilian. Would you like some more time to deliberate ?
Pionius. No.
Quintilian. Since you run to death, you shall be burned alive.
He then called the clerk, who read the following sentence :
Pionius, a sacrilegious wretch, having acknowledged himself a
Christian, we decree that he shall be burned alive, in order to vin
dicate the honour of the gods and to strike men with terror.
Pionius went off cheerfully and with a firm step to the place of
combat. He laid himself on the pile, and stretched out his hands
and feet to be nailed. When everything was ready, the executioner
said to him, Return to yourself, and change your mind, and the
nails will be taken away. Pionius answered, I have thought well
over it. He was then raised up, fastened to a post, around which
was heaped a large quantity of wood. The martyr closed his eyes,
and the people thought that he was dead ; but he was praying.
Having ended his prayer, he opened his eyes, looked on the
fire with a smile, said Amen, and sweetly expired, pronouncing
these words : Lord, receive my soul ! When the flames of the pile
had died out, the Faithful present found his body entire, and as it
were in perfect health : the ears soft, the hair on the head, the
beard in order, the face all shining. They went away confirmed in
the Faith, while the Pagans trembled with remorse of conscience.
Asclepiades and Sabina shared in the triumph of Pionius. This
occurred at Smyrna, on the 5th of March, in the year of Our Lord
250, at four o'clock in the afternoon.
If, from the foot of this still smoking pile, on which the holy
priest of Smyrna has just breathed his last, we turn our eyes
towards Cappadocia, we shall behold the flames of another pile
consuming a new victim. W e have seen a priest die : let us now
go to see a child laying down its life generously for our Faith.
Cyril, born at Caesare.i of Cappadocin, was only seven years of
age when his father, rooted in idolatry, discovered that he was a
CATECHISM OT PEHSEVERANCE.
179
Christian, and banished him from his house, leaving him in want of
all things. The governor of the city, as soon as he heard the news,
caused the young disciple of the Saviour to be arrested, and tried
every means possible to make him adore the false gods. To promises
and threats, Cyril opposed an immovable firmness. At length the
judge, seeing himself overcome, condemned him to be burned alive.
The little martyr heard his sentence with great joy. All the by
standers shed tears ; but he said to them, Come rather and sing a
joyful canticle round my funeral pile. Oh, if you knew the great
ness of the glory that is in store for me ! At these words he ran to
the pile, and very soon his pure soul fled, like an angel, to the
bosom of everlasting rest.
While the devil was being vanquished in Asia by a child, a
young virgin was gaining a signal victory over him in Europe.
Agatha, the offspring of an illustrious family, the heiress of an im
mense fortune, the possessor of the rarest accomplishments, had
been consecrated to God from her tenderest years. The governor of
Sicily had her arrested, and delivered into the hands of a wicked
woman, charged to corrupt her virtue. He himself subjected her
to an interrogation, during which, as he spoke to her of her
nobility, she answered that the highest nobility, the truest liberty,
was to be a servant of Jesus Christ. This reply provoked the
tyrant, who displayed a special cruelty towards the Saint ; but
all the violence of the most frightful tortures could not shake her
courage.
Sent to prison, covered over with wounds, she addressed this
prayer to the God of martyrs : O Lord, my God ! Thou hast always
protected me from the cradle; Thou alone hast rooted out of my
heart the love of the world, and given me the patience necessary to
suffer : receive my soul now into Thy hands. Her prayer was
scarcely ended, when the Lord received her beautiful soul, and
associated it to the choirs of virgins who sing the praises of
the Lamb in the Heavenly Jerusalem. Thus God took care to
choose what was most weak to triumph over what was most
strong, in order to let His power shine forth in all its splen
dour.
Meanwhile the tyrant, in whose name all these cruelties were
exercised, should also contribute to the glory of the God whom Ho
was insulting. Decius had declared war against the Goths. His
army, surprised by the enemy, was put to flight. He himself
plunged his horse into a deep marsh, where he stuck fast, without
anyone being able to find again the horse or the rider. Deprived
hereby of the honours of burial, pauperised, and abandoned, as
became an enemy of God, he served as food for wild beasts and birds
180
of prey. ' His wretched death happened in the month of October,

254.
This persecutor disappeared only to give place to another, per
haps still more cruel. A daring soldier, an impious despot, Valerian,
who excited the ninth general persecution, was proclaimed emperor
in the year 258. He also rebelled against the Lamb, the Ruler of
the world, and poured out streams of Christian blood. Urged on by
Ifacrian, one of his ministers, he issued the most cruel edicts against
Christianity, and foolishly flattered himself that he should be able
to destroy it, little reckoning that it was the work of the Most
High. The more easily to scatter the flock, he first attacked the
pastors. The holy Pope, Sixtus II., was arrested the following year.
As he was being led to execution, Laurence, his Deacon, followed
him with eyes bathed in tears. Thinking himself unfortunate, not
to have a share in his sufferings, he said, Whither are you going-,
father, without your son ? Whither are you going, holy Pontiff,
without your Deacon ? Never used you to offer the sacrifice with
out my serving you at the altar. Wherein have I had the misfor
tune to displease you? Prove me anew, and see whether you have
chosen a Deacon unworthy to dispense the blood of Jesus Christ.
The holy Pope, moved to compassion and tenderness, consoled
him thus : I do not abandon you, my son. A greater trial and a
more glorious victory are reserved for you, who are in the vigour
of youth. As for me, I am spared because of my weakness and
great age. You shall follow me in three days.
After speaking to him thus, he charged him to distribute at
once among the poor the treasures of which the Church was the
guardian, lest they should be borne off by the Pagans. In point of
fact, Laurence, as first Deacon of the Roman Church, had care of
the treasures of the Church, and of the poor whom she fed. This
office presupposed a rare degree of merit.
Full of joy to learn that God should soon call him to Himself,
Laurence sought out diligently the widows and orphans who were
in need, and distributed among them all the money that he had on
hands. He also sold the sacred vessels, and turned the amount to
the same use. The Church of Rome had considerable riches at the
time. Not only did she provide for the maintenance of her ministers,
but she supplied food to a great many widows and virgins, besides
fifteen hundred poor among the people. A list, containing the
names of all these sufferers, was kept by the Bishop or the
Archdeacon. The Church of Rome was also in a position to
send plentiful alms to distant countries. These riches, and above
Lact., c. iv.
181
all the magnificence of the sacred vessels, excited the cupidity of

the persecutors.'
The prefect of Rome determined to secure them. For this
purpose he arrested Laurence, and spoke to him thus : You
Christians often complain of being treated harshly. To-day there
is no question of tortures : I am content to ask you civilly what
you can give. I know that your Priests employ golden vessels to
make the libations, that they receive the sacred blood in silver
chalices, and that, in your nocturnal sacrifices, you light wax
tapers upheld by golden candlesticks: give me these treasures
which you have concealed, the prince has need of them to recruit
his finances.
Laurence answered : True, the Church is rich ; and the treasures
of the empire are not equal to hers. I will show you a goodly por
tion of them. I only ask you for a little time to put them in order.
The prefect did not understand of what treasures Laurence
spoke. Imagining that his prisoner would put him in possession of
great riches, he granted him three days' delay. During this in
terval, Laurence made his way through the whole city, seeking
out the poor who were supported at the expense of the Church.
The third day, he gathered together a great number of them. At
thtir head, he placed the blind, with staff in hand, not to fight, but
to guide. In the second row, came the lame, of tardy and uneven
pace: some, whose knees, were dislocated, dragged their useless
legs with difficulty along; others had only wooden legs; others
again, reduced to half their former size, seemed rather busts than
men. The armless or handless walked next ; they made one body
with those who were covered with ulcers. All were known
to Laurence, and all knew him.*
The holy Deacon left the multitude in front of the church, and
went away to invite the prefect to come and see the treasures of
which he had spoken. Who can describe the astonishment of the
eager prefect on seeing, instead of coffers full of gold and silver, a
crowd of unfortunate people, many of whom were in a most shock
ing state to behold ? Turning an angry look on the Saint, he asked
him for some explanation of a sight so extraordinary, and pressed
him to bring forth at once the treasures of the Church.
In the persons of these poor, said Laurence to him, you see the
1 Kuieb., L VIII, o. xxii.
' When one is acquainted with the barbarous manner in which beggars by
profession used to treat the abandoned children whom they purposed to send
out begging on their account, be will not be at all surprised at the grent
number of mutilated beings of whom the Church of Romo took care. (See our
Histoirc de la sociHC domes/iyut, 1. 1.)
182
CATECnisM OF FERSEVERANCE.
treasures of the Church. As for her pearls and jewels, here they
are: see these virgins and widows consecrated to God. The Church,
whose crown they are, becomes by theui an object well pleasing to
Jesus Christ. She has no other riches. You may employ them
for the advantage of Rome, the emperor, and yourself.Thus he
exhorted hira to redeem his sins by alms, and at the same time ac
quainted him with the use that is made of the treasures of the
Church.
But this carnal man, far from profiting of the instructive
and affecting sight presented to him, exclaimed in a transport of
rage: Wretch! how dare you sport with me? Is this the way,
then, that you insult my axes and my fasces?' I know that you
desire death ; but do not think that you shall die upon the spot. I
will prolong your tortures, so as to make your death more painful :
you shall die by inches.Having spoken thus he ordered a gridiron
to be made ready, and placed on half-kindled coals.* Two of the
executioners stripped the holy Deacon of his tunic, and fastened
him on this bed, that the fire might penetrate his flesh little by
little. Meanwhile, a halo of light began to surround the martyr's
head. It was perceived by the Christians, as well as a most agree
able perfume exhaling from his body. This twofold prodigy was
concealed from the Pagans.
While material flames, says St. Ambrose, acted on the body of
the holy Deacon, the fire of divine love, which consumed his heart
with much more activity, deadened the sense of the pains that he
was enduring. Nothing could disturb the peace of his soul or the
serenity of his countenance. After bearing for a long time the tor
ture chosen by the tyrant, he said calmly, You may turn me now ;
I am broiled enough on this side. The executioners having turned
him, he added (still addressing the judge), My flesh is broiled
enough ; you may eat. The prefect answered him only with insults.
Meanwhile, the holy martyr, raising his eyes to Heaven, prayed
fervently for the conversion of Rome. 0 Jesus, he exclaimed, the
only God, the only Light of the universe ! it was Thou that gavest
to Rome all the sceptres of the earth. Thou didst so for the sake
of Thy Religion, and to unite all peoples in Thy sacred name. May
Rome, the capital of the world, submit to the yoke of the Faith,
that the Gospel may be spread more easily through all the provinces
of the empire ! Take away, 0 Lord, from the fairest city in the
1 The Roman Magistrates used to be preceded by lictors, who carried axes
and fasces, svmbolic of power.
* This gridiron is still preserved at Rome, in the church of St. Laurence in
Lucina, and the stone that was covered with coals, in the church of St. L iurenco
outside the walls.
CATECHISM OF PRKSEVERANCE.
183
world the foul blot of idolatry ; send Thy Angel to make known the
true God. Bome already holds the pledges of this hope: the
Princes of the Apostles took possession of it in Thy name. I hope,
0 my God, that Thou alone wilt soon triumph in this city over its
emperors and its idols !
His prayer ended, he expired. The holy Deacon became the
glory of Rome, as Stephen was that of Jerusalem. Prudence does
not hesitate to acknowledge that the entire conversion of Rome was
the fruit of the death and the prayers of St. Laurence. God began
to hear him even before his soul had quitted this world. Several
senators, the witnesses of his piety and courage, were converted on
the spot. They afterwards lifted the body of the holy martyr on
their shoulders, and buried it honourably in the Veran field, near
the road to Tibur'the 10th of August, 258. The death of Laurence
was the death of idolatry, which from that time began visibly to
decline.
The tomb of the great Archdeacon of Rome had just closed,
when another opened at the gates of Carthage to receive the precious
body of an illustrious Pontiff. This new martyr, this Bishop, one
of the lights of the Church, was St. Cyprian.
His father was one of the chief senators of Carthage. Gifted
with rare genius, Cyprian became a professor of eloquence. In this
occupation, which was formerly very honourable, he lived con
formably to his illustrious birth ; and it was only at a mature age
that he abandoned the superstitions of Paganism. His virtues,
and especially his ardent zeal, soon caused him to be raised to the
priesthood and the episcopate. He had been Bishop of Carthage
for a few years, when an edict of persecution arrived there. No
sooner was it published than the Pagans ran to the market-place,
crying out, Cyprian to the lions ! Cyprian to the beasts ! On the
30th of August, 258, he was arrested, and brought before Paternus
the proconsul, who said to him, Our most religious emperors,
Valerian and Gallien, have written to me, commanding me to oblige
all those who do not follow the religion of the Romans, to embrace
it. I have sent for you to ask you for some account of your belief,
and of your thoughts regarding the orders of our princes. What is
your name ? What is your rank ?
Cyprian. I am a Christian and a Bishop. I know but the
one only God, who made heaven and earth and sea, and all that
they contain. This is the God whom we serve, all we Christians.
Day and night we implore His mercies for ourselves, for all man
kind, for the prosperity of the emperors.
' At ibe present day, this is the celebrated catacomb of St. Laurence.
184
Paternus. Do you persist in this declaration ?

Cyprian. When the will is right, and devoted to the Lord, it
can never change.
Paternus. I banish you to the city of Curubus.
Cyprian. I go.
Paternus. Tell me : how many Priests are there in this city ?
Cyprian. I cannot discover them : the Roman laws punish in
formers. But you may find them at home.
Paternus. I will find them. I have, moreover, given orders to
prevent you from holding your assemblies, and from entering
cemeteries. If any one dare to infringe upon these orders, he shall
be punished with death.
Cyprian. Do what is commanded you.
Curubus, to which the Saint was banished, was a small town
about fifty miles from Carthage. As partners in his exile, he had
the deacon Pontius and some other Christians. Galerius Maximus
having succeeded Paternus, the Saint was granted leave to return ;
but he made his abode in a country house that he owned near the
city. He had purchased it for the benefit of the poor, when he
was baptised. It was in this quiet retreat that he saw two of the
proconsul's officers coming to him. The Saint, prepared for all
events, received them with a calm and cheerful countenance. The
officers, putting him in a chariot, took him to a country seat whither
the proconsul had retired for the sake of his health. Galerius
postponed the examination till the next day, and the martyr was
conveyed to Carthage, there to be kept in the house of the chief
officer that had arrested him.
As soon as the rumour spread that Cyprian had been seized, a
general panic filled the city, and an immense concourse of people
assembled round the house. The officer who guarded Cyprian
during the night, had a great respect for him. He even permitted
his friends to see him and to sup with him. Next morning, which,
according to the account of the deacon Pontius, was one of joy for
the holy Bishop, a considerable escort led him to the prsetorium.
The proconsul Galerius having taken his place on the bench, the
Saint was brought into the court.
Galerius. Thascius Cyprian, are you a Christian ?
Cyprian. I am.
Galerius. Are you the same that has been bishop and father to
these impious men ?
Cyprian. Yes, I am bishop of those whom you treat as impious.
Galerius. The most sacred emperors command you to follow the
ceremonies of the lioman religion.
Cyprian. 1 cannot do so.
185
Galerius. Think of yourself and of your life.

Cyprian. Do what is commanded you. The justice of the cause
that I defend leaves me not a moment for hesitation.
Galerius, having taken the advice of his council, continued thus :
You have now been a long time living in impiety, and engaging a
great many wretches to conspire with you against the gods of the
empire. Our most sacred emperors, Gallien and Valerian, have
failed to bring you back to their worship. Since you are not
ashamed to be the chief author of such crimes, you shall serve as
an example to those whom you have seduced ; and obedience to the
laws shall be re-established in your blood. Then, taking the tablets,
he wrote the following sentence thereon, and read it aloud: I com
mand that Thascius Cyprian be beheaded. Cyprian answered, God
be praised ! The Christians present cried out that they would wil
lingly die with their bishop.
When the Saint was taken forth from the proetorium, a band of
soldiers surrounded him, and a number of centurions and tribunes
marched on each side of him. He was led out into the country, to a
large plain, closely set with trees, on which many climbed up to
have a sight of him from afar, because of the crowd. Arrived at
the place of execution, he laid aside his mantle, which was of a
dark colour, fell on his knees, and prayed for some time. He then
took off his dalmatic, and gave it to some deacons who had accom
panied him, retaining only a linen tunic for himself. On the
arrival of the executioner, he ordered twenty-five pieces of gold to
be given him. He then fastened a bandage over his eyes, and told
Julian, a priest, and another Julian, a sub-deacon, to tie his hands.
The brethren spread linens round him to receive his blood. A
moment more, and the Saint received the stroke that ended his
mortal and began his glorious life. The Faithful carried off his
body to a neighbouring field, and buried it during the night with
much solemnity.' Does it not seem to you that we can hardly tell
1 The chief works of St. Cyprian are :
1. A Letter on the Contempt of the World.
2. A book On the Vanity of Idols.
3. Two books On Testimony, in which the Saint collects a number of pas
sages relating to Jesus Christ and the Church.
4. A book On the Conduct of Virgins. The Saint sets forth the dignity of
their state, and lays down rules for their guidance.
5. A book On the Unity of the Church. This is an eloquent demonstration
of the necessity of unity in the Church.
6. A book On the Lapsed. During the persecution of Decius, there were
some falls among the Christians. The Saint begins by describing the crown
of martyrs. He then bitterly deplores the misfortune of apostatss. lie pusses
on to the remedy, and mmpluins of those who ask a too speedy penance.
7. A book On the Lord s Prayer. Herein we find an explanation of all
186
which ought to be more admired, the firmness of the martyrs, or

the courage of other Christians, who were not afraid of losing their
lives that they might be permitted to accompany their friends to
the scaffold ?
Prayer.
0 my God ! who art. all love, I thank Thee for the great examples
of virtue that Thou hast given me in the martyrs. Grant me a
share in the Charity of St. Laurence and in the Faith of St.
Cyprian.
as myself for the love of God; and, in testimony of this love, / will
respect and relieve the poor.
LESSON XVI.
CHRISTIANITY ESTARLISHED. THIRD AND FOURTH CENTURIES.
Judgment of God on Valerian. Persecution under Aurelian : Character of
this Prince. Martvrdom of St. Denis. Judgment of God on Aurelian.
Tenth General Persecution under Diocletian and Maximian : Character of
these Princes. Martvrdom of St. Genesius and the Theban Legion. The
Church consoled : Life of St. Paul the Hermit.
Like all other persecutors, Valerian should serve as a monument to
the justice of God, and teach all succeeding generations that no one
can rebel with impunity against the Lord and His Christ Having set
out for the East to drive back the Persians, who were invading the
provinces of the Empire, he was made prisoner in 260. He was
taken by King Sapor to Persia, where he was employed as a foot
stool when the latter wished to mount his horse or his chariot. This
is a triumph, the Persian king would say to him insultingly, that
the Romans will not paint on their walls. To add to the punish
ment of the persecutor, God was pleased that his son and successor
should have no desire to deliver him.
the petitions of the Pater, and a note of the hours at which the Early Christians
used to pray.
8. A book On Mortality. It was composed on the occasion of a plague
that desolated Africa. The Saint shows what ought to be the sentiments and the
conduct of Christiana in times of public calamity.
9. His Letters, to the number of eighty-one.
Lactuntius says of St. Cvprian that he has all the qualities of the great
orator : he knows how to please, to instruct, and to persuade ; it can hardly be
decided in which of these three talents he excels.
CATECHISM Or PEKSEVKHANCE.
187
After exposing the Roman name to the scorn of barbarians,

Valerian died miserably. Sapor, having caused him to be flayed,'
commanded his skin to be dressed and dyed red. He then hung it
up in a temple as an everlasting monument of Roman disgrace,
cr rather of divine vengeance. After these dreadful penalties in
flicted on the persecutors of Christianity, is it not strange that we
still meet with men bold enough to meditate anything against the
omnipotent God, who dashes monarchs and peoples to pieces like
vessels of clay ?
Aurelian, forgetful of these appalling lessons, soon ventured to
provoke the divine anger by persecuting the Christians. This
emperor, who ascended the throne in 270, was the son of a farmer
belonging to the neighbourhood of Sirmium in Illyria. He was
one of those brutal and domineering men to whom everything that
pride desires is good. Naturally hard and pitiless, he would now
aud again display a little of that seeming sensibility which self-love
puts on for a moment to deceive public opinion, and then abandon
himself with greater security to his wicked inclinations. If he was
sometimes admired, he was at all times hated.
The cruel edicts of Aurelian had scarcely reached the ends of the
Empire, when he himself bedewed the earth with his blood in the
neighbourhood of Heraclea. Mnestheus, his secretary, apprehensive
of his anger, drew up a forged list of persons proscribed, and showed
it to the chief officers of the army : God permitted them to be
caught in the snare. They fell on Aurelian, who was thus murdered
by his own friends. All these tragic examples were intended by
Providence to stay future persecutors ; but these blinded men, far
from profiting of such wholesome lessons, only became more fierce
and obdurate.
The Roman Empire, which for several centuries had been almost
continually giving itself to battles with Christianity, made a last
effort to destroy it, and, instead of doing so, succeeded in establish
ing it. With Diocletian began the true era of blood, the true era
of martyrs. The whole earth, says Lactantius, was deluged with
Christian blood, from East to West.* ' This cruel tyrant, the author
of the tenth general persecution, ascended the throne in the year
284.
Diocletian was a soldier of fortune. Of low extraction born
in Dalmatiahe had at an early age chosen a life of arras, and
gradually risen to the highest military honours. In the year 286,
he shared the Empire with Maximiau Hercules. This man, of very
' Some authors say that he was flayed alive.
> Demortib. jjarsecut., p. 3U2.
188
CATECHISM OF PERSRVERAIJCR.
obscure family, had been born in a village of Pannonia. He was a

cruel character, addicted to all kinds of vice. A private soldier in
the same company as Diocletian, he owed his elevation to his mili
tary abilities and the favour of his old comrade.
In 292, these princes, alarmed at the dangers that threatened
the Empire on all sides, and despairing of their power to face so
many enemies, named each a Coesar to help them in defending their
states. They also desired by this measure to provide successors for
themselves. Diocletian named Maximus Galerius for the East, and
Maximian, Constantius Chlorus for the West. Galerius was a
peasant of Daeia, enlisted in the Roman army. Everything in him
bespoke a fierce and barbarous nature. His look, his voice, his
gait, struck the beholder with fear. He was, moreover, zealous
even to fanaticism for the interests of idolatry. Constantius
Chlorus was of an illustrious family, and united in his person all
those qualities which make princes great.
So many emperors were the ruin of the Empire. On the one
hand, each of them wishing to have as many officers and soldiers as
his colleagues, it was necessary to add considerably to the taxes.
On the other, the edicts issued against the Christians by preceding
emperors continued to be put in force, and thousands of virtuous
men, the true support of the State, were inhumanly sacrificed.
Their death, by weakening the Empire and crying to Heaven for
vengeance, facilitated, and, as it were, solicited the approaching
invasion of the barbarians.
To enlighten the persecutors, God, ever full of mercy, was
pleased to work before their eyes some of the most splendid miracles.
Such a one, in particular, was the conversion of St. Genesius.
In the year 286, there was at Rome a comedian named
Genesius, who was one of the emperor's actors. A voice of great
sweetness and compass, a singular geniality of disposition, and,
above all, an amazing quickness in seizing on the ridiculous, joined
with a thorough knowledge of his art, made Genesius the idol of
the Romans. When he was to appear on the stage, all Rome rushed
to the theatre. Diocletian having come to the capital, he was re
ceived with the utmost pomp. Among the entertainments prepared
for him, those of the theatre were not forgotten. Genesius, who
was aware of the hatred of the prince against the Christians, judged
rightly that a piece in which the mysteries of their Religion would
be mocked should be exceedingly pleasing to him. He chose the
ceremonies of Baptism as fitting material for his buffoonery. He
knew something of our sacred rites, having heard them spoken of
by a few persons professing Christianity.
1 Lact., de Mortib. persecut , p. 303.
CATECHI8M OF PERSEVERANCE.
189
Genesius made his appearance in the theatre accordingly, laid

on a bed, pretending to be sick. As an opening of the scene, he
cried out, Ah I my friends, I feel a dreadful load on my stomach ;
I shall die unless yon bring me some relief. What do you want?
asked the other comedians ; would you like us to give you a planing,
in order to lighten you ? The people laughed at these flashes of
silly wit. You have no sense, replied Genesius ; I see that my last
hour is come, and I will die a Christian. And why ? asked the
actors. That at my death, said Genesius, God may receive me into
His paradise as a forsaker of your gods.
Then came forward two actors, one representing a priest and the
other, an exorcist. Taking their place beside the pillow of the pre
tended sick man, they said to him, "Why, son, did you send for us ?
Genesius, suddenly changed by a miracle of grace, answered, no
longer jokingly, but seriously, Because I desire to receive the grace
of Jesus Christ, to be regenerated, to be delivered from my sins.
The ceremony of baptism took place, but all the while in mere play
on the part of the actors, who were mimicking the ministers of the
Church. The neophyte was clothed in a white robe. Then other
actors dressed as soldiers, saying that they had been sent by the
prefect of Rome, seized Genesius, made show of maltreating him,
and led him off to be interrogated by the emperor in the same
manner as the Christians. Diocletian and all the other spectators
laughed heartily on seeing the plot of the play so true to life. To
carry on the amusement, the emperor all of a sudden pretended
to be very angry, and asked Genesius impatiently, Are you a
Christian ?
Genesius replied in these terms : Sire, and all you others here
presentphilosophers, senators, citizenslend an ear to my words.
Heretofore, I had such a hatred of Christians that I could not even
listen to their name without being struck with horror. I detested
those among my relatives who professed this religion. I became
acquainted with the mysteries and the rites of Christianity solely
to scoff at them and to teach others to do the same. But the
moment that the water of baptism touched my body, and that I
answered sincerely that I believed the articles on which I was
questioned, I saw above my head a troop of Angels shining with
light, who read out of a book all tho sins that I had committed
from my childhood. Then, having plunged the book into the
water, from which 1 had not yet departed, they showed it to mc
whiter than snow, and without a trace of writing on it. Do you,
then, 0 mighty emperor, and you, 0 Romans, who listen to me,
you who ridicule the mysteries of Christianity, believe with mo that
Jidus CluL-i is the true Guil, Unit He is the Light and the Truth,
190
and that through Him alone you can obtuin the forgiveness of your
sins I1
It may easily be understood that a thunderbolt falling in the
midst of the theatre would have amazed all these Pagans less than
the speech delivered by Genesius. Diocletian, in a rage, ordered him
to be cruelly flogged, after which he handed him over to riautius, the
prefect of the praetorium, to compel him to sacrifice. Genesius,
having been stretched on a rack, had his sides torn with iron hooks
and burned with flaming torches. During all these tortures, he
displayed an admirable patience, and kept continually repeating
these words : There is no other Lord of the universe besides DTim
whom I have had the happiness of seeing. I adore Him ; I
acknowledge Him as my God; I will continue to hold fast to
Him, though I should suffer a thousand deathsl All my grief is to
have offended Him by so many crimes, and to have been so late in
knowing Him. The judge, despairing of a victory over his con
stancy, condemned him to be beheaded: this was on the 25th of
August, 286.
A player converted on the stage, and called from the theatre to
the glory of martyrdom, exhibited in the brightest colours the
power of the grace of Jesus Christ and the extent of His mercy.
It is by these traits that we recognise the God who, in the twinkling
of an eye, could change a Publican into an Apostle. The martyr
dom of the Theban Legion will set before us a new monument of
His miraculous power.
The emperor Maximian Hercules, Diocletian's colleague, had
marched against theBagaudes, a people consisting chiefly of Gaulish
peasants. His army included the Theban Legion, afterwards so
famous. It would seem that this Legion was so called because it
had been raised in Thebaid, or Upper Egypt, a place inhabited by
many excellent Christians. The Legion was wholly Christian. Its
soldiers were men of tried valour, most of whom had grown old in
the profession of arms. The name of its commander was Maurice.
After crossing the Alps, Maximian allowed his army a few days
rest, that it might recover from the fatigue of such a painful
journey. They halted at Octodurum, which in those days was a
considerable town, built on the Phone, above the Lake of Geneva :
it is at present the town of Martigny, in Valais.
The whole army having received a command to offer sacrifice
1 This baptism, administered on the stage, was not a Sacrament, for want
of a serious intention to do what the Church does. It was supplied for in
Genesius by a desire thereof, accompanied with true contrition, as well as by
martyrdom.
191
to the gods for the success of their expedition, the Thehan Legion
moved off to the neighbourhood of Agaunus, about nine
miles from Octodurum. The town for which they took their
departure was situated in a deep valley, in the midst of the Alps,
whose peaks crowned it on all sides. As soon as the emperor heard
of what the Legion had done, he sent them orders to return at once
to the camp, and to join the main body of the army in the oblation.
The Legion refused to take any part in such a sacrilegious cere
mony. Enraged at this resistance, Maximian commanded the
Legion to be decimated. The soldiers on whom the lot fell were
put to death. The rest of the Legion continued immovable ; and
on all sides might these brave warriors be seen exhorting one
another to die manfully rather than break the oath by which they
had bound themselves to the King of Heaven on the day of their
Baptism.
The first decimation was followed by a second, which produced
no new effect. All those still alive cried out that they would
never obey. Maurice, Exuperius, and Candidus, their principal
officers, contributed not a little to maintain them in their excellent
sentiments. The cruel emperor informed the Legion that, if they
did not submit, they should die to the last man. These generous
soldiers, encouraged by their officers, sent this noble and firm reply
to Maximian :We are your soldiers, but we are also the servants of
the true God. "We receive our pay from you, but we hold our life
from God. We are not permitted to obey our emperor, when our
God forbids us to do so : and our God is yours. Command us
things, sire, that are not contrary to His law, and our conduct in
the past will answer you for our conduct in the future. We swore
to God before we swore to you : would you not distrust our second
oath, if we broke our first ? "We have witnessed the massacre of
our companions without a sigh, and we have rejoiced at their happi
ness in dying for their religion. The extremity to which we ure
reduced cannot suggest to us the least idea of a mutiny. We have
arms in our hands, but we will offer no resistance ; for we would
rather die innocent than live guilty.
The Theban Legion consisted of about ten thousand well-pro
vided men, who had it in their power to sell their lives dearly; but
our ancestors knew that, while rendering to God what is God's, we
must also render to Caesar what is Caesar's, and they showed more
courage in meeting death for the one than in gaining victories for
the other. Maximian, despairing of effecting any change in their
resolution, surrounded them with his army. Far from making any
struggle, they all laid down their weapons, and quietly let themselves
be slaughtered. Not a single one of them changed his mind, and
192
CATECHISM OF PERSEVKKANCE.
in a little while the ground was covered with dead hodies and
flowing with streams of blood.
While the army were plundering those whom they had just
massacred, there arrived a veteran soldier, named Victor, not
belonging to the same corps. Full of indignation, he would
not share in their ferocious joy, and retired. He was asked if he
was a Christian. On replying in the affirmative, the soldiers
attacked and killed him. Ursua and Victor, two others belonging
to the Theban Legion, were also absent at the time of the execu
tion, but were martyred at Solodora, or Soleure, where their relics
are still preserved. Thus perished this Happy Legion. Its example
teaches succeeding ages to form a true idea of courage. The
Christian hero loves his enemies. Rather than rebel he endures
the most severe trials, and no sacrifice appears to him too great for
the defence of his virtue.
Hitherto, Diocletian and his colleagues had only been putting
in force the edicts of preceding persecutors. The hour was drawing
near when their names should be added to those of the other
tyrants who, for three centuries, armed the pagan world against the
Infant Church. This new war will be more fierce than all the rest :
it is to be the last effort of expiring Paganism. Beloved Spouse of
the Man-God! forget thy sorrows : the Heavenly Bridegroom hath
victory in store for thee. It is time to bring to light the action of
Providence on thine immortal destinies, and to develop one of the
most beautiful figures of the Old Testament that should be accom
plished in thee.
We still remember that when the people of Israel were travelling
through the desert to reach the Promised Land, the children of
Amalec opposed their passage with a formidable host. A great
battle became inevitable: it should be decided the next day. At
dawn Moses leaves the camp of Israel, and makes his way to the
top of a neighbouring mountain. Here he raises his heart
and hands to Heaven, imploring victory for his people. The battle
begins. To show that success depends on the prayer of Moses, the
Lord permits the Israelites to have the advantage as long as His
servant addresses Him with hands uplifted to Heaven, but that they
should lose ground as soonas he lets them fall. So trueitis that human
events are often determined by the prayers of the friends of God !
This belief is as old as the world. All peoples have prayed for the
obtaining of temporal favours, as well as for the averting of tem
poral calamities. Therefore, all peoples have believed in the in
fluence of prayer on human events.
Sic the Pagans, if going to war ! Before the departure of the
army, the temples of the gods are solemnly visited, vows and
193
prayers are made, sacrifices are offered up, in order to implore

victory. Has it been won? The arches of the temples are hung
with trophies, which are attributed to the favour of Heaven. In
public calamities, in sicknesses, in dangers, prayer ascends from tho
altar with the smoke of incense. Undoubtedly it was wrong of the
Pagans to refer to their gods the favours on account of which they
rejoiced ; but their conduct is no less a proof of the invariable belief
of mankind regarding the influence of prayer on the events of this
world. The monuments of history assure us of the same. Whence
could such a belief have come, if not from that primitive revelation
which teaches us that the world is ruled by a Providence, free in
its decrees, and able to suspend or to modify its laws that it may
reward or punish the inhabitants of the earth ?
The sacred records are full of facts, proving the same truth.
The children in the furnace; Judith, and tho inhabitants of Bethulia ;
the Christians of Jerusalem praying for Peter, Herod's prisoner ;
Paul in the ship endangered' by the storm : all these instances, and
many others, will ever proclaim the belief of men and the efficacy
of prayer. So deeply rooted is this fundamental dogma in the
human heart, that we find it among the most degraded tribes of
America and Africa. Who has not heard of the war-feasts of
savages, and the immolation of human victims in Darfour, whether
to obtain a victory or to invoke the blessings of Heaven on tho
crops?
To return to our subject. At the very moment .when the great
battle between Paganism and Christianity was about to begin ; at
the moment when the Empire resounded from end to end with the
fierce cry, " The Christians to the lions ;" at the moment when
thousands of young children and weak women were about to go
down to the thirsty sand of the amphitheatre or up to the red floor
of the scaffold, God summoned to the holy mountains of Thebaid
many wonderful men, each a new Moses. From the depths of their
solitude, Paul and Antony, and their numerous disciples, will raise
to Heaven their suppliant hands and voices, asking mercy and
courage. Mercy for their persecutors, courage for their brethren :
and the voice of virtue will obtain pardon for tyrants, fortitude for
the martyrs, and a Constantino for the Church !
It is time to acquaint you with the leaders of this select troop,
this holy colony of the desert, appointed to do violence to Heaven.
Paul, the first hermit, was born in Lower Thebaid, Egypt, in
the year 229. He was only fifteen years old when ho lost his
father and mother. The dispositions of his heart corresponded with
the talents of his mind. From his tenderest years, he was always
to be seen gentle, modest, fearing God. In the time of tho persevol. m.
14
194
CATKCH1SM OF PRRSEVEKANCE.
cution of Decius, he fled to the desert. After a long journey, he

reached the foot of an immense rock with many caves, one of which
he chose as his abode. Not far from this cavo was a fountain,
whose water served him as drink. A large palm-tree, covered with
leaves and fruit, supplied him with raiment and food. Paul was
only twenty-two years of age when he entered the desert. His
first intention was to let the storm of persecution blow over, and
then to return to the society of men ; but the Lord had other views
in regard to His servant. To attach the new Moses to the holy
mountain, He let him find an ineffable sweetness in a penitent and
contemplative life. Faithful to grace, Paul took the resolution
never to re-enter the world, but to consecrate his life to prayer for
those who dwelt therein.
He lived till the age of forty-three years on the fruit of his
palm-tree alone. The rest of his life he was miraculously fed, like
the prophet Elias, by a raven, which daily brought him half
a loaf of bread. What did the patriarch of the desert do, during
the ninety years that he spent in solitude, alone with God ; a
stranger to everythingto the progress of Religion, to the revolu
tions of states, and even to the lapse of time ; hardly knowing the
things that he could not absolutely avoidthe sky that covered
him, the earth that bore him, the air that he breathed, the water
that he drank, the miraculous bread that he ate ? He prayed ; he
made atonement ; he contemplated, adored, loved God : in a word,
ho did all that; heaven and earth, angels and men, ought con
tinually to dohe did the will of God.
Meanwhile, God was pleased to reveal to the world this mar
vellous existence. Let us tell how the affair came to pass. The
great St. Antony, ninety years old, was tempted with vain
glory. lie imagined that no one living had served God so long as
he, in total separation from the world. While occupied with this
thought, God sent him a dream, in which He undeceived him, and
told him to go and search for a servant of His who dwelt in the
depths of the desert. After travelling two days and two nights,
the saint perceived a light, which revealed the abode of him whom
he was seeking. He draws near, and, after many entreaties, pre
vails on the saint inside to open the door. Paul receives him with
a sweet smile. The two old men embrace, and, enlightened from
on high, address each other by their names.
They sit down, and Paul says to Antony, Behold the man
whom you have sought with so much fatigue, whose body is
worn out with age, and whose head is covered with gray hairs :
the man who is on the point of being reduced to ashes ! But, since
nothing is difficult to charity, tell me, I pray, how is the world
CATECHISM OP PRE8EVKRANCE.
195
going on? Are there any new buildings rising in the old cities?
"Who is now reigning ? Are there any men still so blind as to
adore idols?During this innocent conversation, the raven arrives,
and perches on a branch of the great palm-tree. Then, flying
gently to the ground, it lays before the two patriarchs a whole loaf.
Its commission fulfilled, the bird takes wing and disappears.See,
says Paul, how our Good Master sends us a dinner! For sixty
years I have daily received by the same messenger half a loaf ; but,
as you have come to see me, Jesus Christ has doubled the provision
for His servants.
They immediately return thanks to God, saying their Benedicite,
and go to seat themselves beside the spring. Then ensues a contest
of courtesy, a struggle of humility. Each wishes that the other
should have the honour of breaking the bread: Paul insists upon
the laws of hospitality ; Antony refuses because of the patriarch's
advanced age. At length they agree that each, taking hold of the
loaf and drawing it towards himself, should keep the part remain
ing in his hands. After eating, they refresh themselves with the
clear water of the fountain, say their grace, and spend the night in
prayer.
Next morning Paul says to Antony, It is now a long time,
brother, since I first became aware of your dwelling in the desert,
and since God informed me that you would spend, like myself, your
life in His service. The hour of my rest is drawing near. Go, if
you please, and, to wrap up my body, bring the cloak given you
by Bishop Athanasius.It was not that he cared much to have his
body buried, but he wanted to spare Antony the pain of seeing him
die, and to show his respect for St. Athanasius, as well as his
attachment to the Faith of the Church, for which this great Bishop
was then the victim of a most cruel persecution.
The request for the cloak given by St. Athanasius takes St.
Antony by surprise : he sees clearly that God alone can have have
revealed this matter to the blessed Paul. Instead of prying into
the motive of such a request, he thinks only of obeying : he clasps
the hand of his venerable friend, and sets off in all haste for his
monastery. Two of his disciples run forth to meet him, and say,
Father, where have you been so long? I am only a miserable
sinner, he replies ; I am unworthy to be called a servant of God : I
have seen Elias, I have seen John the BaptistI speak amiss, I have
seen Paul in Paradise. Without saying more, he enters his cell,
takes the cloak, and departs again forthwith. He hurries, lest he
should not be in time for the patriarch's death: his fears are but
too well founded. Next morning, at break of day, he sees the soul
of the blessed Paul ascending to Heaven amid Angels, Prophets
196
and Apostles. He falls on his face to the ground, and gives free
course to his tears. Then, rising, he continues his journey.
Having reached the cave, he finds the body of the saint kneel
ing, the head raised, and the hands stretched out towards Heaven.
Antony thinks that he is praying, and accordingly begins to pray
at his side ; but, not hearing him breathe, perceives that he is dead.
His only care, therefore, is to render him the last services.
Wrapping the body in the cloak of Athanasius, he brings it forth
from the cave, and sings hymns and psalms over it, according to the
tradition of the Catholic Church.
His embarrassment, however, was very great on considering that
he had none of the instruments to dig a grave with. God, in whom
he had placed his confidence, came to his aid. At a short distance,
he could see two large lions rushing towards him from the heart of
the desert, their long manes floating in the air. The Saint, recom
mending himself to God, kept his ground as quietly as if he had
only seen a couple of doves. The terrible beasts lay down near the
body of the blessed old man, and, after various demonstrations of
affection, began to roar out loudly in testimony of their sorrow.
They then tore up the ground with their paws, till they had made
a hole largo enough to receive a human body. After this, as if
they would ask a reward for their labour, they came, shaking their
ears and bowing their heads, towards Antony, and began to lick his
feet. The Saint understood that they were asking his blessing.
Returning thanks to Our Lord for that the very animals should
adore His divinity, he said, Lord ! without whose will the smallest
leaf does not fall in the forest, the smallest bird does not lose its
life, give to these lions whatever Thou knowest to be needful for
them. Then, making a sign to them with his hand, he commanded
them to depart, and the terrible gravediggers went their way.
There is nothing to surprise us in this admirable control of the
Saints over creatures. By their eminent virtue, they had recovered
a portion of that power with which the first man was honoured.
The holier man is, the nearer he approaches to the perfection from
which he fell, and the more fully he enters into possession of
his ancient prerogatives : it is the promise of the Restorer of all
things.1
"When the lions were gone, Antony lowered the blessed body
into the grave, and covered it with earth according to the custom of
the Church. He then set out for his monastery, carrying with him
the palm-leaf tunic that Paul had platted for himself with his own
i Voyei Discouri d'Arnaud d'Andilly sur la vie des Perei du dtsert, 1. 1,
p. 17, et suiv.
197
hands. He always looked on it as a precious keepsake, and wore

it on the solemn festivals of Easter and Pentecost. The death of
the blessed Paul, the patriarch of the desert, took place in the year
342.'
Prayer.
0 my God ! who art all love, I thank Thee for having watched
with so much care over Thy holy Church. Grant me the courage
of the generous soldiers of the Theban Legion, and the interior
spirit of St. Paul.
will never murmur against my superiors.
LESSON XVII.
CHRISTIAUTTT ESTARLISHED. (fOUKTH CINTTJRY, continued.)
Life of St. Antony. Origin of the Religious Life. Life of St. Syncletica, the
First Foundress of Convents for Nuns in the Bast. Providential Mission
of the Religious Orders in general, and of the Contemplative Orders in
particular. Spiritual Services that they render to society : Prayer, Atone
ment. Recluses : History of St Thais. Another Service : the Preserva
tion of the true Spirit of the Qospel.
St. Pato, whose life we have just related, was the first anchoret.
"We call by the name of anchorets or solitaries those who live alone in
separate grottoes or cells, occupied with prayer and manual labour.
St. Antony, of whom we are now going to speak, was the father of
cenobites, that is, of religious who live in community. However,
we must go back still further to find the very beginning of the re
ligious state. The religious life lies in human nature: we meet
with traces of it from the most remote antiquity, among both Pagans
and Jews. To speak only of the latter, we must regard the Nazareans
and the sons of the Prophets as figurative religious of the religious of
the new covenant.' St. John the Baptist is the bond that, in this
respect, unites the two Testaments. " As the Apostles were the
first priests," remark St. Gregory Nazianzen and St. Chrysostoin,
1 Life of St. Paul, by St. Jerome, and Life of St. Antony, by St. Athanasius.
For such heroes there was need of such historians.
2 Filii prophetarum, quos monachos in Veteri Testamento legimus, adiflcabant sibi casulas juxta fluenta Jordanis, et turbis urbium derelictis, polenta et
herbis ncgrestibus victitabant. (S. Hier., Ep. iv, ad Bustic. )
198
" so St. John the Baptist was the first monk."1 The religions
orders were horn with the Church. In the Acts of the Apostles,
do we not see the first Christians living in common, and making a
vow to possess nothing of their own r St. Ignatius, Tertullian,
St. Cyprian, St. Augustine, St. Epiphanius, all the Fathers, tell us
of virgins consecrated to the Lord, living in common by the labour
of their hands.
Let us return to St. Antony. This new Moses was born in
Egypt in the year 251. His parents, both noble and rich, brought
him up in the Christian Religion. Becoming an orphan at the age
of eighteen years, he was left alone with a young sister, of whom he
took care. Six months afterwards, Antony, hearing in a church
the words addressed to the young man in the Gospel, If thou wilt
be perfect, sell what thou hast, and give to the poor; then come, and
follow Me, and thou shalt have treasure in Heaven,3 applies them to
himself. Scarcely has he left the church, when he abandons to his
neighbours about a hundred and forty acres of excellent land, on con
dition that they will pay the public taxes for himself and his sister.
He sells the rest of his goods, and distributes the price among the
poor, reserving only what himself and his sister will require for
their support.
Some time afterwards, having heard these other words read like
wise in an assembly of the Faithful, Be not solicitous for the
morrow,4 he rid himself of his movables in favour of the poor,
and placed in a convent of virgins his beloved sister, who became
the guide of a great many persons of her sex. As for himself, he
retired into a desert, where he had to endure the most furious
assaults of the devil ; but he triumphed over all through prayer,
sustained by a lively faith.
The fame of his sanctity soon drew a multitude of people to see
him, some for edification, others for the gratification of a vain
curiosity. All these visits disturbing the calm of the pious solitary,
he made up his mind to bury himself deeper in the desert. After
a long journey, he found an old sepulchre, crowded with animals :
on the approach of the Saint, they all took to flight. Antony
entered, closed the door, and remained for twenty years in this
retreat, whither a friend brought him bread twice a year. Even
1 Noster princeps Elias, noster EUmbub, nostri duces fllii prophetarum,
qui habitabant in agris et solitudinibus, et faciebant sibi tabernacula prope
fluenta Jordanis. (Id., Epist. xiii, apud PaiUin.)Hujus vitte auctor Faulus,
illustrator Antonius, et ut ad superiors conscendam, princeps Joannes Baptiata.
(Id., ad Etiftoch. de serv. virg.)
s K. iv ; S. Aug., de Civ. Dei, lib. XVII, c.W.
3 Matt., xix.
4 Matt., vi, 34.
199
here the devil was still permitted to attack him. He at first strove
to terrify the Saint by horrible noises ; but, finding this stratagem
useless, he one day beat him so severely that he left him covered
with wounds and half dead.
Scarcely had Antony recovered the use of his senses, when, even
before rising, he cried out, " Well ! here I am, ready for the fight
again. No : nothing can separate me from Jesus Christ my Lord."
Tiie spirits of darkness immediately accept the challenge. They
redouble their efforts : they bellow most fearfully, and assume the
most hideous shapes.' He remains immovable, because he has
1 These frightful apparitions of demons, and the rude assaults to which
they subjected not only St. Antony but also St. Hilarion and other solitaries of
Thebaid, are attested for us by men whose words are above suspicion. St.
Athanasius and St. Jerome, those pillars, those lights of the world, were far
from being weak-minded or credulous. Extraordinary as such facta may ap
pear, there is nothing in them that ought to surprise us. It is certain, in the
first place, that at the birth of Christianity the devil enjoyed a much greater
power than he does now : witness the numerous possessions related in the
Gospel and in Ecclesiastical History. It seems equally certain that, of all
places, Upper Egypt was inhabited by some of the most terrible of the infernal
spirits. As a matter of fact, we read in the History of Tobias that the Arch
angel Raphael, seizing the devil that had been tormenting Sara, chained him,
and confined him in the desert of Upper Egypt : Tune Raphael angelus
apprchcn&it dcemonem, et relegavit cum in deserto Superioris Mgypti. St.
Augustine, explaining the manner in which the devils may bo bound or un
bound, says that these terms simply denote the power of injuring or not
injuring men. The Archangel, on the part of the Lord, commanded Sara's
devil to withdraw, and to leave this faithful house in peace. He signified to
hira the revocation of that liberty previously granted him to exercise his cruelty
against those approaching Sara. The wicked spirit was banished to Upper
Egypt, not to be shut up there in any particular place or prison, but only to
exercise his power within the limits of the region marked out for him. For it
is God who prescribes to the devils certain bounds in the exercise of their
power, whether with regard to time, or with regard to persons, places, and
things. He alone can command the devils as their Master. He alone is the
Master of our goods and our lives. Neither the devil nor men can take any
thing from us but what God abandons to them. If He forbids them to touch
us, a single hair of our heads is a strong enough barrier against them. (De
Oiv. Dei, lib. XX, c. vii et viii.)
The desert of Upper Egypt, to which the demon who tempted Sara was rele
gated, is a sterile and uncultivated tract. St. Jerome says that it abounded in
serpents and venomous creatures.* These frightful places would have remained
in everlasting oblivion, if they had not been sanctified by the abode of a great
many holy solitaries, who made them famous and venerable, who changed them
into a paradise of delights and a chosen land, in which Jesus Christ displayed the
wonders of His omnipotent grace. The devil, who had, as it were, established
bis empire here, being everywhere else driven out by the virtue of the cross,
was to be seen penned up and vanquished by the ancient solitaries. This w&s
In Eiech., xx.
200
placed his confidence in God. A ray of heavenly light descends

immediately on him, and the devils confounded betake themselves
to flight. " Where then wert Thou, my Lord and my God T' he
cries out ; " hadst Thou been here from the beginning of the
combat, Thou wouldst have -wiped away my tears and calmed my
fears." A voice replies, " Antony, I was near thee. I was a
witness of thy conflicts ; and, because thou hast resisted thy enemies
valiantly, I will protect thee during the rest of thy life, and make
thy name famous throughout the whole earth." At these words
the Saint arose, full of consolation and strength, to testify his
gratitude to his Deliverer.
In the course of these doings, Antony resolved to bury himself
still deeper in the desert. He therefore crossed the eastern branch
of the Nile, and, making his way to the top of a mountain, shut
himself up in the ruins of an old castle, where he lived for nearly
twenty years wholly separated from society.
Meanwhile, the moment was drawing nigh, when the Christians
left in the World should come to blows with Paganism. Everything
was ready for the longest and bloodiest war ever waged against the
Church : the whole earth should be the prize of the conqueror.
Admirable Providence ! it is at this very moment that God calls
out to the desert a number of new Moseses, to raise their hands to
Heaven and to turn the scale of victory. Antony was surprised to
see the multitude of Christians who came rapping at his door, and
expressing their ardent desire to live under his guidance. Yielding
to their petitions, the holy patriarch came down from his mountain
about the year 303, and founded the celebrated monastery of
Phaium. The same year, and perhaps the same day, Diocletian
posted up in the streets of Nicomedia the bloody edict which,
published throughout the whole extent of the Empire, should usher
in the last general persecution.
The daily food on which Antony lived, in his new kind of life,
was six ounces of bread steeped in water, with a little salt : from
time to time he added a few dates. It was only in his extreme old
age that he used a little oil. He would often pass three or four
the battle-field on which the Antonys, the Pacomiuses, the Mocariusee, the
Paphnutiuses, and bo many others, so often encountered the devil, who, on his
side, never showed more fury and obstinacy than in defending this place, in
which he had, as it were, entrenched and fortified himself. To such a terrible
adversary, it was necessary to oppose vigorous athletes. This is what explains
the retreat of our Christian heroes into these celebrated deserts. It is one of
those beautiful harmonies which we meet with at every step in the moral as well
as in the physical order. Two forces ever contending, and establishing a uni
versal equilibrium, whence results a palpable proof of Providence! (See
Bible de Voice, t. VIII, p/266.)
201
days without any nourishment. A hairshirt served him as a tunic,

over which he wore a sheepskin habit, fastened with a girdle. A
rush mat was his bed, a stone his pillow. Notwithstanding these
great austerities, he was healthy and cheerful. His greatest
pleasure was to find time in his cell for prayer and contemplation.
He used to spend whole nights in these heavenly exercises, and, the
sun rising again above the horizon, he would complain of its re
turn, saying, " What do I want with thy light ? Why dost thou
come to distract me ? Why dost thou rise to deprive me of the
brightness of the True Sun ?"
What instructions must not such a master have given to his
disciples ! Here are some of the maxims that he used to repeat
continually to them :
" Let the remembrance of eternity never leave thee. Imagine
every morning that thou shalt not live till evening ; imagine every
evening that thou shalt never see another morning.
" Perform each of thy actions as if it were to be the last of thy
life, that is to say, with all the fervour possible.
" Watch carefully against temptations, and manfully resist the
attacks of the enemy. The devil is very weak, once we know how
to disarm him. He is disarmed by fasting, prayer, humility, good
works. It only requires the sign of the cross to scatter all hia
illusions."
As bees are seen to gather round a hive, so crowds of the Faith
ful were daily to be seen hurrying to Antony's monastery. New
monasteries were soon built in the deserts, situated round the
mountain on which stood the old castle so long inhabited by the
holy patriarch. The number of solitaries increased to such a degree
that, a little after Antony's death, St. Serapion of Arsinoe was
superior of ten thousand monks. Those who inhabited the lonely
wastes of Memphis and Babylon could hardly be counted.
Of these solitaries, some lived together, others led an anchoretical life apart in caves. We have already said that those who
lived in community were called cenobites ; and those who retired
into greater solitude, after having lived a long time in community
and there learned to overcome their passions, were called anchorets.
Both bore the general name of monks, that is to say, solitaries, or
of hermits, that is to say, inhabitants of the desert. The cenobites
did not fail to be very secluded, since they used never to see any
human creatures save their own brethren, being many days'
journey away from any habitation, far out in the sandy desert,
whither everything should be carried, even water. They only saw
one another in the evening and during the night, at the hours of
prayer, being occupied the whole day with work in their cells.
202
CATECHISM OF PEEsEVEEANCE.
St. Athanasius, who often visted them, speaks of them only in

transports of admiration. " The monasteries," he says, " are still
so many temples, full of persons whose life is spent in singing the
praises of God, in reading, in praying, in fasting, in watching :
angels of the earth, who place all their hopes in the good things to
come, who are united by the bonds of a delightful charity, and who
labour less for their own maintenance than for that of the poor. It
is like an immense region absolutely cut off from the world, and in
which the happy inhabitants have no other concern than to exer
cise themselves in justice and piety."
All these solitaries were guided by the great St. Antony, who
never ceased animating their fervour by his vigilance, his exhorta
tions, and his example ; for, though he had appointed minor
superiors, he always took care to maintain a general superintendence
over them himself. The veneration in which he was held, extended
far beyond the limits of the desert. The Emperor Constantine, and
his two sons, Constantius and Constans, wrote to him recommend
ing themselves to his prayers, and expressing an earnest desire to
receive an answer from him. The disciples of Antony being amazed
at the honour done him by the master of the world, he said to
them, " You need not be surprised at my receiving a letter from
the emperor. It is only one man writing to another. But be
amazed that God should have vouchsafed to write His will for us,
and to speak to us by the mouth of His own Son." Yielding to
the urgent pressure of his disciples, he wrote to the emperor and
his children a letter, in which he exhorted them to despise the
world and never to lose sight of the Last Judgment.
Antony, seeing himself near the close of his days, undertook
a visitation of his monasteries. His chief disciples, to whom he fore
told his approaching end, besought him with tears in their eyes to
remain with them till his last hour ; but he would not agree to it.
Returning to his cell, he there fell sick shortly afterwards. As the
moment of death drew nigh, he said to his disciples, " When the
day of the resurrection comes, I shall receive again this body in
corruptible from the hand of Jesus Christ. Divide my garments :
give Bishop Athanasius one of my sheepskins, together with the
cloak that he presented to me quite new, and that I have been in
the habit of wearing ; give Bishop Serapion the other sheepskin ;
and keep my hairshirt for yourselves." Such was the last will of
this great man. " Farewell, my children," he added ; " Antony is
departing, and will no more be with you." When he had thus
spoken, Macarius and Amathas embraced him. He stretched out
his feet, and calmly slept in the Lord : this occurred in the year
356. He was a hundred and five years old, and, notwithstanding
203
his great austerities, was subject to none of the infirmities that are
the usual portion of old age.'
"While Antony was summoning to the desert a multitude of men,
whose united prayers should do violence to Heaven, a holy woman
was forming in the very midst of the world a new Thebaid, by
drawing to the religious life a great many others of her sex. So
many saints, so many innocent victims, so many hands raised day
and night to Heaven, were not too many to obtain the victory on
which depended the salvation of the world.
The foundress of the first convents of virgins in the East was
St. Syncletica. She was born in Macedonia almost at the same
time as St. Antony in Egypt. Her virtuous parents went to reside
at Alexandria, drawn by the reputation of sanctity that then made
this city so famous. They were of a very old and illustrious line.
Their family consisted of four children, two sons and two daughters.
The young Syncletica was still in the arms of her father and
mother, when she was distinguished by her love for virtue and for
all the exercises of religion. A noble origin and a large fortune,
joined with great beauty, caused her to be sought in marriage by
the first men of the city. She refused them all, because sho had
promised Jesus Christ to have Him alone for her spouse. As she
was convinced that she had no more dangerous enemy than herself,
she employed all sorts of mortification to subject the flesh to the
spirit.
After the death of her parents, she provided for the wants of a
blind sister who was left to her. She next distributed all her goods
among the poor. Nothing being able to attach her any longer to
the world, she retired into a sepulchre near the city, there to devote
herself solely to the contemplation of heavenly things. For some
time God alone was the witness of the angelical life led by His
servant ; but He at length permitted the splendour of her virtues
to pierce the darkness in which she had buried herself.
To the abode of the Saint flocked an immense number of
Christian wives and maidens, who wished to consult her on matters
of piety. The Saint gave them the wisest instructions for over
coming the three great passions of the human heartthe love of
honours, the love of riches, and the love of pleasures. Docile under
the guidance of the servant of God, the most of them assembled in
community, or led the life of the cloister in the world. Such was
the origin of convents of nuns in the East. Having reached the
age of eighty years, Syncletica was afflicted with the most violent
1 Vit de Pires da desert, par Arnaud d'Andillv, t. 1 ; TMlyot, Ilistoira
des ordret reliff., t. I.
204
pains. She endured them for three years and a half with admirable
patience, and at length surrendered her beautiful soul into the
hands of her Creator, after exhorting her daughters to fight out the
battle courageously and never to relent.'
Thus, in the plan of Providence for the preservation and propa
gation of Christianity, the religious orders, and especially the con
templative orders, are like so many armies, every member of which
is a new Moses, called away from the field of action to obtain for
the Church a victory over her enemiesin other words, over per
secutions, heresies, and scandals. We must regard them as so
many victims selected to make atonement for the iniquities of the
world. The great Origen, speaking of the first religious, says in
express terms, that they were attached only to the service of God.
disengaged from worldly affairs, charged to fight for the weak, by
prayer, fasting, justice, piety, meekness, chastity, and all other
virtues, so that the ordinary Faithful profited much by their
labours.*
This mission of the contemplative orders may be traced to the
very foundation of Christianity. A splendid truth ! which it is
most important for us to understand, especially at the present day.
In effect, Christianity is only a great indulgence, that is to say, the
acceptance of a worthy victim offered for the guilty human race.
This acceptance supposes the transferability of the merits of the
just to the sinner. And the case is really so; for we are all
brethren, all sureties one for another. If the good works of the
Saints are most powerful in drawing down upon us the blessings of
Heaven, the crimes of the wicked are no less so in provoking its
vengeance. The proof is easy. See the evils with which the
crime of one man has deluged the earth during the last six thousand
years ! See also the favours which another man, but a God-Man,
has merited for us by His sacrifice !
Think again on Sodom and those other infamous cities which
the presence of ten just men would have saved. But above all let
us hear God Himself. Jerusalem is defiled with crimes, and He is
going to deliver it to the Assyrians, that they may destroy it and
put all its inhabitants to the sword. One thing alone can stay His
wrath and save the city, namely, a just man; yes, a single just
man in the scale against thousands of sinners will outweigh them.
Go, prophet, He says to Jeremias, walk through all the streets of
1 Soe Helyot, t. I, p. 81 ; Arnaud d'Andilly, Vie da Peres du desert, t. Ill,
p. 91.
a Hom.il. xxiv, in Numer. ; Helyot, t. I, p. 26. (See also, on the offering
of prayers nnd penances for others, the very just reflections in Rodriguez,
Christian Perfection, v. I, c. iii.)
205
Jerusalem, look about, consider, search everywhere : if you can find

Me one just man, I will forgive the city.'
" Who will not admire," exclaims St. Jerome on this passage,
the esteem in which God holds a just man ? He no longer says as
heretofore to Abraham, I will forgive the whole city, if I find ten
just men in it. He says, If I find even one just man among the
countless multitude of sinners, I will forgive them all for his sake.
What more is needed to show us the account that ought to be made
of good people, and how much they benefit the commonwealth,
even when they do nothing but live as good people ?"*
Hence, one of the reasons that the Saints and theologians adduce
to prove that the public ought to maintain religious, when they
render no outward services and remain shut up in their cells,
is that even in the solitude of their cells, in the stillness
of their grottoes, in the silence of their oratories, they
render great services to the State. It is for the sake of a small
number of good people that God endures so many wicked in the
world ; it is for the sake of the good grain that He lets the cockle
grow till the harvest ;3 what do I say ?it is for the sake of the
just that He converts sinners, puts an end to temporal evils, and
loads nations with blessings.
That the end of the contemplative orders is to pray for society,
and to atone by voluntary penance for the sins of the world, we
find proved, not only by the testimony of the Fathers, but also by
their own constitutions.4 It appears with much lustre in a usage
retained through many centuries. Let us describe this ancient
usage, which the world can never sufficiently admire.
In the majority of monasteries" there was choice made of the
member who was thought most advanced in perfection, and most
worthy of being heard by God. With his consent, he was shut up
in a cell, there to spend the rest of his days in contemplation and
continued prayer for all the people. The religious, in their deeply
philosophical language, called this the going forth to the single combat
of the desert. When the day of seclusion was come, the bishop of
the diocese or the abbot of the monastery celebrated a Mass for the
dead, and chanted the funeral prayers over the recluse. A pro
cession then led him to his cell. Having entered it, the bishop,
standing at the door, chanted an admirable preface in which he
traced for him all the duties and all the virtues of a Christian
Moses charged to pray for the Church. Then the door of the cell
' Jcr.,v, i.
2 S. Hier. , in Jerem., c. iv.
a Matt., xiii, 29.
' See the Constitutions of the Carmelites in particular.
* The same usage existed in houses of women as of men.
6 See an account of the ceremonies in St. Greg, of Tours, 1. VI, c. xxxix ;
and in D. Martcne, dc Antiq. Eccl. riiib. Cfodcecurd, b Feb.
206
was closed, and the pontiff placed his seal on it. Henceforth, the
recluse held no communication with his brethren. His food was
conveyed to him by a turning-box ; and, if he fell sick, the bishop's
seal was removed that relief might be brought to him, but it was
never permitted him to leave the place of his seclusion.
What could not be done for the happiness of the world by the
expiations and prayers of so many innocent victims ? When we
reflect that from all points of the earth rose these powerful
lightning-conductors against the thunderbolts of the divine justice,
need we be surprised at the miracles of grace and sanctity which
the history of Christian society presents to us ? It was from the
depths of the solitary's grotto that the stroke came forth on the
sinner in the midst of his disorders, that the voice came forth call
ing him to be again a docile sheep after his long wanderings.
Among many examples that we might cite, we shall content our
selves with relating that of St. Thais. There are few more celebrated
in history, and none that better prove the truth which we advance.
About the middle of the fourth century, there lived in Alexandria
a famous courtesan, named Thais. She had been brought up in
the Christian Religion ; but the seeds of grace were crushed within
her by libertinism. Her disorders scandalised all Egypt. No one
was more afflicted hereby than a holy solitary named Paphnutius.
From the depths of his grotto, the venerable old man, with hands
raised to Heaven, continually implored by his tears, his macera
tions, and his prayers, such a powerful grace as would vanquish
the sinful woman, and bring her like another Magdalen to the feet
of Jesus Christ.
After offering himself so many times as a victim of expiation,
Paphnutius consults the Lord, and the Spirit of God inspires him
with a pious stratagem to withdraw the sinner from her disorders;
He disguises himself in such a way as to be no longer recognised,
sets out, and reaches the house of Thais. While at the door, he
asks to speak to her in some private apartment. " Why not in my
chamber?" answers Thais; "of whom are you afraid? If men,
none will enter ; if God, it is impossible, wherever a person goes, to
avoid His gaze." "What!" replies the old man, "do you know
that there is a God ?" " Yes," answers Thais ; " I know too that
there is a paradise for the good, and an everlasting hell for the
wicked." " If you know these things," says the anchoret, " how
can you sin in presence of Him who will judge you?"
Thais, understanding by these words that he is a man of God,
falls in tears at his feet, and says, " Father, command me any
enance you please. I trust that God will have mercy on me.
only ask you for three hours ; I will then do whatever
207
you advise me." The holy old man told her the place where
she should find him. Thais made in the street a pile of her
furniture, her trinkets, and the rest of the wealth that she had
acquired by her sins, and set fire to it, inviting the accomplices of
her disorders to imitate her sacrifice and her penance. By this act
she wished to repair the scandal that she had given, and to show
that she renounced not only evil, but everything capable of exciting
the passions.
She next goes off to Paphnutius, who leads her to a convent of
virgins. Here he shuts her up in a cell, the entrance of which he
seals with lead, leaving only a very small window through which
to convey her food. " As for you," he says to the sinner, " implore
continually the divine mercy." " But, father, what prayer am I
to say ?" " You are not worthy to pronounce the divine name,
since your lips are full of iniquities, nor to raise your hands towards
Heaven, since they are defiled with impurities. So be content to
turn towards the East,' and often to repeat these words : 0 Thou
who hast created me, have pity on me I"
Thais spent three years in this way as a recluse. Then
Paphnutius, having compassion on her, begged the solitaries to con
sult the Lord to know whether she had done sufficient penance.
They all spent the night in prayer. In the morning, a holy anchoret,
named Paul, said that God had prepared in Heaven a place for the
penitent. Paphnutius went accordingly to open her cell, and an
nounced to her that her penance had ended. Thais, fearing the
judgments of God, and thinking herself unworthy^to be associated
with the spouses of Jesus Christ, begged permission to be left as
she was in her cell till the close of her days. Paphnutius would
not agree to it. "What! father, since my entrance here, I have
always had my sins before my eyes, and never ceased to bewail
them." " That is the reason," answered Paphnutius, " why God
has blotted them out." Having quitted her prison, she lived with
the other sisters ; but God, satisfied with her sacrifice, withdrew
her from the world fifteen days afterwards.
This assuredly is a proof of the truth that the prayers and
expiations of the saints are all-powerful in obtaining the salvation
of sinners. How many persons who read these lines with in
difference, with unbelief, perhaps with contempt, whose father,
mother, brother, sister, or other friends, have been or will be in
debted for their health, their repose, their salvation, to the prayers
of some poor, unknown, despised Carmelite ! If they themselves
1 We have seen that it was the custom of the Early Christians to turn,
when praying, towards the oast : hence the usage of placing on the eastern
side the grand altar of churches.
208
be converted, to what will they owe it? To grace, doubtless. But

this gracewhat will call it down on their heads? Their crimes,
or the watches, tears, and prayers of some atoning angel ?
Hence, to secure the peace of the world, by turning away the
scourges that its crimes, daily repeated, ask from the divine justice ;
to obtain for those in authority the lights, the firmness, the
sanctity, of which they have need ; to bring about the perseverance
of the just and the conversion of sinners : these are the chief ends
of the contemplative orders, and the inestimable services that they
render to society. "When quitting society, they do not abandon it ;
they leave it only to become more useful to it. This is the reason
why, in all the great battles of the Church, we see some chosen
band, some company of those heroes of the Faith, detaching them
selves from the army that fights on the plains, and wending their
way to the holy mountain, where, by their prayers and their expia
tions, they may secure victory for their brethren. It is an imitation
of the devotedness of Our Lord Jesus Christ, who offers Himself to
death, because one man must needs die for the salvation of the
people.
Another service that the religious orders in general, and the
contemplative in particular, render to society is to perpetuate, in
all its primitive purity, the observance of the precepts and counsels
of the Gospel : that is to say, the practice of that doctrine to which
the modern world owes its liberty, its noble institutions, its intel
lectual and moral superiority over the heathens of former and pre
sent times. Is this a trifle ? It was the desire to practise the
lessons of the Gospel in all their severe simplicity, that gave rise to
religious orders.
In the beautiful days of the Infant Church, all Christians, with
very few exceptions,1 full of the Spirit of the Lord, which had just
been poured out on them, were truly holy. They might, without
a blush, have repeated the admirable saying of St. Blandina : We
are Christians, and there is no evil committed amongst us ! The
most perfect of all the virtues, that which supposes the existence of
the otherscharityshone in them with a splendour so pure and
bright that the astonished pagans used to cry out, " Behold how
the Christians love one another ! how they are ready to die for one
another !" Happy days ! why did ye so soon fade away ?
The moment drew nigh when peace should be given to the
Church by Constantine, and with peace the dangers of peace. Now
it wes that the enemy would sow the tares in the well-cultivated
field of the Father of the Family. Now, too, it was that an immense
i Tertull., in Nation.
209
number of Christian men and women, full of the desire to remain

faithful to the Gospel, would be seen seeking outside of society a
shelter from corruption. Buried in deserts, far from towns and the
turmoils of life, practising in the simplicity of their hearts that Re
ligion which raises man to God, they gave an example of sanctity
which has been and ever shall be the admiration of the world.
Their example will confound our tepidity, and serve as an ever
lasting protest against human perversity. In one sense, it was this
perversity that occasioned the foundation of the monastic orders :
without it, the Christian world would only have been one great
monastery.
The rise of the religious orders is therefore a new proof of Pro
vidence, and of the care that it takes to preserve in the Church,
even to the end of ages, not only purity of doctrine, but also the
practice of virtue, according to the true spirit of the Gospel. If we
compare the life led by the Early Christians with that of wellordered religious, we shall see that there is very little difference
between them.'
1 At a time when the public mind, prejudiced by false doctrine, becomes
more and more hostile to religious congregations, it will not be amiss to place
here a few passages from a recent apology for them, made by a man of the
world :
" Among the religious congregations, some propose retirement as their end ;
others mix with the people, whom they assist, instruct, and console. The
religious orders were in the cloister one of the strong Catholic pillars of the
middle ages, a point of support to the clergy ; the religious congregations hare
been the mainspring, as it were, of Christianity in its action on civil society.
The religious orders had, by their learning, made sure of the foundations of
the edifice ; the religious congregations are its rich superstructure.
"The clergy, without the religious orders, would have been driven before
the winds of the age ; the clergy, without the congregations, would have been
less able to make the divine power of the religion of Christ felt. The congre
gations render the Gospel morality palpable ; they bring it before the senses of
the ignorant ; they enable the dull to understand it, and the incredulous to
believe it. The Sisters of Charity have, in their turn, placed their fingers in
the holes of Christ's wounds to show that Christ is really present, serving them
as a Model, inspiring and strengthening them ; the clergy hold the cause of
which they are the effect. If Christianity is a tree, the Sisters of Charity are
its most beautiful, most delicious, most miraculous fruit . . .
" The religious congregations, an expression of Christianity, are no less an
expression of one of the wants of our existence. It is not given to all to enter
the great social current. There are souls that do not feel a vocation for it,
minds that revolt from it, natures that are injured or frightened by contact
with the world. There are persons who find situations filled ; others so deli
cately formed that they meet with no response in the world ; and others who
despair of ever being able to occupy the place to which they feel that they
might aspire at a family hearth. There are, in a word, followers of celibacy
by vocation, by necessity, and by nature. The clergy take some ; but the
clergy, by the study required for their state, are an aristocracy in their way.
vol. m.
15
210
The Early Christians looked on Religion as of the highest im

portance, and made everything temporal give place to it. This is
what religious do, who are separated from the world that they may
- attend to the one thing necessary. Such is also the reason why
Beside and around them wander poor sorrow-stricken souls, to whom the world
is shut materially or morally, and who seek an outlet. Congregations of women
open a door to some ; and of men, to others. You complain, sir, that there
are 20,000 religious women : we should like to see 25,000 religious men besides
on the same conditions, that is to say, rendering to society the same services .
"On the one hand, congregations of men and women supply a want of our
nature. On the other, they procure for society the threefold advantage of
clearing the most frequented paths, of providing for a considerable number of
its members, and lastly of helping a great many weary sufferers to bear their
chains.
" Congregations of men and women are so well suited to meet a want of onr
nature, that they may be for many a preservative against unsatisfied passions,
against misery and debauchery. How many, to whom suicide seemed the last
resource, might have found in religious associations a secure and tranquil re
treat!
" Religious associations are a refuge. They give a profession, and consti
tute a social power ; but they possess in addition a virtue sui generis, a special
virtue, which is celibacy. Yes, sir, celibacy : without celibacy, no proper at
tendance in hospitals ; without celibacy, hardly any such thing as gratuitous
instruction ; without celibacy, no perfect charity. In the hospital and the
hospice, every non-religious celibate looks with disgust on his monotonous life.
Is the reason not evident ? What a dreary way to fortune is that of the
hospital 1 On the other side, every married man, except the governor and the
physician, who make a display and take their ease there, is very unfit for the
service of the hospital or the hospice. The married man consumes double,
whatever is done, and takes up too much room. But the Sisters do more than
pucceed : they find themselves quite at home there. Little by little you see the
Brothers following them. It is the place for religious celibates, for those who
bolieve that the way of the hospice leads to Heaven !
"And instruction, sir! I have statistics here before me: they show, aa
you already know, 10,371 sisters and 2,136 brothers devoted to instruction.
This is a proof that education harmonises with celibacy. But I have not said
nil : there are other educational celibates, with whom marriage would agree as
well as with you, and yet they do not marry. Of 40,352 lay female teachers
whom we have seen employed in the work of primary' education, 23,000, yes,
twenty-three thousanddo not imagine that there is a typographical error
are widows or maids .' What do you say now, sir ? Of this number, 8,860
appear as having never been married, a number almost equal to that of the
nuns. Celibacy is so natural to primary instruction, that it concurs to the
education of youth in the immense proportion of 36,201 unmarried to 26,658
married persons. Let us now, sir, have a little fair play : tell us on which side
are the surest conditions of disinterestedness, of zeal, of gentleness, of piety,
of moralityfor morality counts in education, especially in that of girls ; tell
us whether it is on the side of young unmarried female teachers, or rather on
the side of the 10,371 teaching sisters to whom you address your insults !
" In fine, celibacy has yet another social advantage, recognised by econo
mists. Strange to say, from the same school that sends forth the enemies of
211
they are called religious, a name common, from the beginning, to

all Christians.
The Early Christians prayed and communicated frequently : so
do religious. With the latter, as with our ancestors in the Faith,
it is usual to have prayers during the night. Is it only, think you, to
priestly celibacy issues an economic party that bewails the increase of popula
tion. This party errs : the means which it points out to prevent an increase
of population are contrary no less to the moral and material laws that regu
late society than to the natural law. An increase of population is in mar
riage a thing holy and inviolable. To maintain the contrary is to encourage
a spirit of selfishness, only too prevalent in our age. To say to us, Be a father
as little as possible, is to say to us. Be as rich as possible as soon as possible
live for yourself, for yourself alone. Persons strive thus to lessen the number
of consumers while time is increasing the number of producers, who do not
list en to economists, and who, moreover, are placed at too great a distance from
them to hear them.
*' The reduction of the population by celibacy is, on the contrary, perfectly
moral, perfectly social, perfectly conformable to the natural law : as we have
just established.
"We should be glad if, to those 20,000 religious Sisters, whom you re
proach before the Government, which is powerless to interfere, there were
added 25,000 teaching brothers, instead of the 2,000 now to be found, spread
ing themselves through our hospitals and hospices, our elementary schools, our
industrial and agricultural schools, which are yet only in their infancy, and
with numbers of which the nineteenth century ought to endow France. The
50,000 associates, with whom the religion of the majority, as it is called, would
gratify us, joined with the 50,000 members of the clergy, forming, as people
say, the wants of worship, would constitute a defalcation of 100,000 indi
viduals devoted to celibacy out of the 33,000,000 inhabitants of France. We
could understand a system formed on this plan forthe reduction of the popula
tion. Let there be, on the one side, 100,000 religious celibates; on the other,
let not the population destined for the state of marriage be too eager to enter
it : and economists will be satisfied.
" Marriages may be delayed, but on condition that the education of society
shall be effected otherwise than by the aid of police and gendarmes. Let the
youth of France be better instructed, better trained to morality, and it will
prosper in the workshops of towns, where it is nowadays emaciated with preco
cious vice. In the country, too, where pure innocence is almost as little known,
it will be able to reach an age when marriage may be possible without poverty.
Let t he clergy and the religious associations, the latter even more than the
former, maintain a chaste celibacy, and at the same time give to families moral
children, and to the state worthy citizens. The task does not belong to them
alone, but they ought to have the largest share in it.
" The clergy of France, and charitable and educational associations, are, sir,
your enemies : you detest them, you pursue them to death ; and this is the
reason why I follow you before your readers.
" Hence, I loudly demand your ejection from parliament by your electors.
You said at Chartres, Away with the clergy of France ! and the electors of
Chartrcs disowned you. You lately exclaimed at the bar, Away with the
Sisters of Charity ! It is for the electors of Lucon to say in their turn, Away
with M. Isambert !"(Ltttrt de M. Martin Doisy a, M. hambcrt, 1842.)
212
mortify nature by disturbing one's rest? Assuredly not: it is to oppose

holy watches to the guilty watches of worldly people. The night
is in all eyes a bad timea time of abominable pleasures, of balls,
of plays, of conspiracies, of robberies, of murders. A simultaneous
expiation should be made as a counterpoise to the iniquities of those
hours consecrated to the worship of devils. Pagan antiquity seems
to have understood this : was it not the object of the vestals in
rising to pray ? I do not know whether you are aware that these
virginal women rose during the night, and that they had their
matins, at the foot of the altar, like our religious of strict ob
servance. At all events, you may rely upon it as a point of history.1
The Early Christians applied themselves much to the reading of
the Holy Scriptures. It is also in communities that this holy
exercise is best and longest preserved. Among the Early Christians
the names of father and mother, brother and sister, were in use :
no others were known. All formed but one familysubmissive
towards superiors, charitable towards the poor, hospitable towards
strangers: touching examples that are still to be met with in
monasteries 1
But at least it will be said, monks differ from the Early
Christians in their dress. "WTiat is the good of this outward show,
which makes them look like the representatives of so many different
nationalities, scattered over Christendom? Do they not want to
strike the eyes of the public, in order to secure for themselves a
share of respect or support ? This is what many think, and what
some say, because they are unacquainted with antiquity. If any
one: takes the trouble to examine the history of the garb worn by
religious, he will find it a venerable relic of ancient manners, which
they have faithfully retained, while all the rest of the world has
changed amazingly.* The habit used by religious is only the
common garment of the poor of the country and age in which
they originated. It is an undying witness to the manners of other
days. Ear then from regarding it with a foolish smile of contempt,
let us ratherseeing at present so many lovers of antiquitybe
consistent with ourselves, by respecting whatever reminds us of
olden times.
Prayer.
0 my God ! who art all love, I thank Thee for having come to
the aid of Thy Church by means of the religious orders. Revive
1 Soirfes de Saint-Pitersb., t. II, 77 et 117.Non est iniquum nobilissimas
Tirginea ad sacra facienda noctibus excitari, altissimo somno inquinatas rui.
(Seneca, de Provid., c. v.)
2 Key. S. Sen., c. xxxv ; Fleury, Jfceurs des Chrtt., e. ccexxxix.
213
in us the spirit of the Gospel, and give us the interior detachment

of the early solitaries.
lay tome prayers whenever I awake during the night.
LESSON XVIII.
CHEiSTiiimT established, (foubth ceitttjbt, continued.)
Material Services rendered to Society by the Religious Orders. Edict of
Diocletian. Martyrdom of St. Peter, one of the Emperor's Officers.
Persecution in Nicomedia. Martyrdom of SS. Cyr and Julitta.
To pray, to expiate, to keep alive the practice of the Gospel in all
its primitive purity, to remind all Christians of the sanctity of their
ancestors in the Faith : this is the true way to extend Religion, to
which modern nations are indebted for their liberty, their intelli
gence, their excellent institutions, their vast superiority over pagans
of former and present times. Here we behold the providential
causes of the foundation of the religious orders in general, and of
the contemplative orders in particular. After having considered
the spiritual services that they render to the world, we must also,
to complete their apology, show that they contribute even to the
material well-being of society.
1. The religious orders render an inestimable service to society
by affording a refuge to a multitude of persons who do not like the
world, or whom the world does not like, or who cannot remain in
the world without becoming its disgrace and its scourge. All the
plants whose endless variety makes up the smiling picture of
nature, are not nourished with the same sap, and do not require the
same climate or the same culture: some perish where others
flourish. So it is with men. We are not to suppose that all are
alike born to handle the spade or the musket, and that there is no
man of special delicacy, formed for the labour of the mind as
another is for the labour of the hands. Let us have no doubts on
this matter : we have in the depths of our hearts a thousand
reasons for solitude. Some are attracted thereto by a taste for con
templation ; others by a certain shyness that makes them delight
to dwell within themselves.
She has provided them also for the sad victims of political
storms. It ia after a great revolution in society that the need of
214
solitude is most keenly felt. The monastic life began in the East
on account of persecutions; in the West, after the irruption of
barbarians. It was long a consolation to the human race that there
were asylums open for all those who wished to escape the distur
bances of those angry periods. Are we to set no value on the calm
secured for so many unhappy persons ?'
The solitude of the cloister is also for that numerous class, in
cluding persons of both sexes and of all ages and ranks, who, from
a multitude of causes, no longer find their place in society. How
many disappointed passions, how many deceived hopes, how many
bitter disgusts, how many sharp stings of remorse, daily drag us out
of the world I
It was therefore a most excellent and admirable idea to provide
these religious houses, in which one might find a shelter from the
strokes of fortune and the storms of his own heart. An orphan
girl, abandoned by society, at that age when the most cruel snares
are laid for innocence, knew at least that there was one refuge where
she would be safe. How sweet it was for this poor parentless stranger
to hear the name of sister sounding in her ears I What a numerous
and peaceful family did not Religion introduce to her ! A Heavenly
Father opened His house for her, and received her into His arms.
If there are places for the health of the body, ah, let religion have
also places for the health of the soul, which is much more liable to
disease, and whose infirmities are much longer in duration and
more difficult to cure !'
2. The religious orders, and particularly the contemplative
orders, are useful to society by giving it good example. All the
evils of the world proceed from the three great concupiscences : the
love of honours, the love of riches, and the love of pleasures. These
are the three great sources whence flow the torrents of iniquities
frauds, murders, &c.,that destroy fortunes, disturb kingdoms,
divide families, poison existence, degrade mon. It is certain that
the practice of the contrary virtues, such as detachment, obedience,
and chastity, must secure to society the greatest amount of happi
ness that it can enjoy in this life ; but how can men be induced to
take up the practice of these salutary virtues ? There will be no
difficulty in admitting that the true and only means to succeed is
example : example, of all languages the most eloquent and the
most popular ! Well, the contemplative orders give this example,
by the solemn and voluntary contempt that they make profession
of entertaining for riches, honours, and pleasures.
, Bergier, Traite de la Eelig., t. X, p. 4 et suiv.
Gtnie du Chrtitianiame, t. Ill, p. 234.
215
Can you imagine any more eloquent sermon on the contempt of

the world than the example of Madame Louisa of France ? This
princess, born on the steps of the fairest throne in the world,
beloved by all around her, in the bloom of youth, suddenly exchanges
the palace of kings for the humble cell of the cloister, Versailles for
St. Denis, and the robes of a daughter of France for the coarse
garments of a Carmelite. I repeat it, in the works of what preacher
or philosopher will you find a more eloquent lesson on the contempt
of honours, riches, and pleasures? How many other sons and
daughters of kings have, thanks to the religious orders, given the
same example !
And now, where is the worldly man who, passing by one of
those holy houses in which profession is made of trampling under
foot all that he esteems, does not sometimes hear an interior voice
saying to him, " Within these walls are men like thyself. Like
thee, they have all lived in the world. Like thee, many of them
have sought after honours and pleasures ; more than thou, perhaps,
they have enjoyed these vanities. "What a difference between their
former and their present thoughts ! Above all, what a difference
between their thoughts and thine, between their conduct and
thine ! And yet there is no difference between their belief and
thine ! Immortal like them, thou hast only a day to spend on the
earth, and how art thou spending it ? And theyhow are they
spending it? Thou labourest for time; they for eternity: which
is right ?" Oh, yes! a convent is a great preacher, one that speaks
in every language, and always delivers the same lesson, What doth
it profit a man if he gain the whole world, and lose his own soul?
This one lesson, this one sermon, is worth more in remedying the
evils of the world, than all the dissertations of philosophers and all
the utopian schemes of politicians.
How many times again has not the distant sound of the
monastery bell, which, at midnight, calls the religious to the office,
disturbed the guilty heart on the watch for evil ! A poor convent
of Trappists or Carmelites assuredly prevents more crimes than the
gaols punish. It is not, therefore, true that contemplative re
ligious are lost to their country. Remark here how unjust the
world is in its judgments. Does the rich burgess who spends his
life in ease and good cheer, or solely in the care of increasing his
wealth, often by means unjust, who makes it his sport to corrupt
innocence, who leads only a gross sensual life, contribute much
more to the general happiness than a religious whose life is spent
in prayer, in fasting, in mental or manual labour ? And yet,
0 world ! thou findest nothing to praise in the latter ! Is the
worldly woman whose time is divided between the toilet, games,
216
CATECHISM OF PERSEVERAlfCE.
theatres, frivolous reading, detractions, and intrigues, much more use

ful to society than the nun occupied with prayer, study, and labour,
serving her sisters, sometimes consoling her afflicted relatives ? And
yet, 0 world ! thou still keepest silence ! Thou hast not a single
word of hlame for the former. Why, strange judge ! dost thou
keep two weights and two measures ?
Hence, let us candidly admit that, if there is any efficacious
means of checking those furious passions which disturb the world,
it is good example. The power and happiness of States do not
consist in riches : they consist in morals, and morals are formed
by example. It is therefore true that the contemplative orders,
which give this salutary example, are eminently useful to
society.
3. The religious orders are a source of well-being to society.
And first, they offer to a great many persons a means of living
honestly, without being a burden to anyone. A person with a
small income cannot live alone : bring together twenty or thirty
others with the same income, and they can live very comfortably.
In the second place, the religious orders consume the produce of
the soil on the spot. Now, the very enemies of religious admit
that they do not expend their revenues on themselves ; that tbey
lead a frugal, modest, mortified life. On the other hand, they are
not accused of burying their revenues in the ground, or of
transporting them to foreign lands. What, then, becomes of them ?
Ask the farmers, the servants, the tradesmen, whom they employ ;
the guests whom they receive ; the poor and the sick whom they
relieve ; and the hospitals to which they attend.
It is therefore true that monasteries do not make the same use
of their revenues as opulent worldlings. They do not waste, like
so many rich landlords of the present day, the sweat of poor
labourers and ploughmen in the luxury and gaiety of the capital,
in maintaining a sumptuous equipage, in feeding a host of sluggards,
in providing for stewards and managers, in rewarding actors and
actresses. This is doubtless considered a misfortune; but at all
events they do not ruin the baker, or the butcher, or the tailor :
they have plenty of work, and they pay their workpeople. If this
is a scandal in such an age as ours, we must acknowledge that it is
a very pardonable one. From what we have said, it follows that
convents diffusedI was going to say diffuse, but alas ! I speak fifty
years too lateabundance through provinces, while they are to-day
exhausted.
4. The religious orders give immense alms. History is at hand
' See Bergier, Traili de la Relig., t. X, p, 15 et suiv.
217
with its imperishable pages to attest this first fact, and also a
second, the selfishness of most seculars who at present hold the
public wealth. Of these two facts, so very different, let us examine
the consequences. Religion had created in convents a charitable
service for all the miseries of mankind : this service cost the State
nothing. Houses, revenues, instruction, medicines, male and
female servants of the poor, all were gratuitously provided by
charity. People were fed, clothed, instructed, consoled, trained :
and no one thought of rebelling against the rich or of laying hands
on his neighbour's goods.
But it has come to pass that the nations of Europe, set
astray by modern paganism, have defamed and suppressed convents,
and wickedly seized on their property. What, in reality, have
they done ? They have stolen the inheritance of the poor. The
poor man, cast off to misery and ignorance, complains with a
threat. Sympathisers gather round to applaud him, and to urge
him on to dispossess those who have. Through all Europe rages,
like the lava of a volcano, the fire of a savage war between those
who have and those who have not : so much so that society has no
resource but to plunge into a sea of blood, or to re-establish the
great law of charity, of which the religious orders are a necessary
consequence.
The legal tax that weighs on a portion of Europe, and that
threatens to extend over the rest, will only precipitate the crisis.
From the first moment that a hand was laid on the religious orders,
this result was foreseen. Charles V. said that Henry VIII., in
destroying the monasteries of England, killed his hen that laid the
golden eggs. Charles was not mistaken. Two years after the sup
pression and spoliation of the convents, Henry VIII. became a
bankrupt, and had to part with the fruits of his robberies in order
to pay the wages of those who were his accomplices. Under
Edward VI., the revenues of the Crown already showed a very
considerable falling off. Under Elizabeth, eleven bills had to be
passed to meet the wants of the needy, deprived of the alms that
the monasteries used to lavish on them. The annual tax for the
poor in England, since this period, is known. It has increased the
number and the misery of the poor, and it at present absorbs onesixth of the revenue of landed property. Among us, assignats,
the consolidated third, the wasting of many milliards, and, in fine,
bankruptcy, have been the happy results of the spoliation of con
vents !'
1 See Cobbett, Letters on the Protestant Reformation of England, let. v, and
Europe in 1348.
218
Such are, in a few words, the origin and the utility of the con
templative orders. "We shall find in the particular history of each
of them the development of what we have just said. It is time to
leave the solitary mountain, whither we have followed the spiritual
combatants who should obtain victory for their brethren, and
descend into the plain, where the great battle of expiring Paganism
is waged against the Infant Church.
In the year 302, Diocletian passed the winter at Nicomedia.
He had Csesar Galerius with him. This man, consumed with an
implacable hatred of Christians, left no stone unturned to bring
Diocletian into his own way of thinking : he succeeded. In March
of the following year, a few days before Passion Sunday, there
appeared an edict ordering that, throughout the whole empire, the
churches of the Christians should be rased to their foundations ;
that a search should be made for all sacred books, so as to have
them burned ; that all Christians, of whatsoever rank, should be
put to the test'that they should be incapacitated from holding any
office or dignitythat all lawsuits against them should be admitted,
while, on the contrary, no claims of theirs on account of wrongs or
debts should be heardand that they should be deprived of all the
rights pertaining to subjects of the empire.'
This edict was no sooner posted up than a Christian, a man of
respectable position, pulled it down, and tore it to pieces. Arrested
shortly afterwards, he was exposed to various tortures ; at length
he was stretched on a red hot gridiron, where he consummated his
sacrifice, displaying to the end an admirable patience. This first
edict was followed in the course of a few months by a second, in
which it was commanded to arrest Bishops, to load them with
chains, and to compel them to make crowns and to sacrifice to
idols. A refusal burst forth on all sides, and the city of Nicomedia
was deluged with Christian blood.
Yet the hatred that Galerius bore the disciples of Jesus Christ,
was not satisfied. To make Diocletian treat them with greater
severity, he decided on a plan that reveals all the barbarity of his
character. He set fire to the imperial palace. The idolators
accused the Christians of having been the authors of this deed, and
fell into the most violent fits of rage against them. Such was the
result that Galerius had foreseen and desired. It was said that the
Christians, leagued with some of the emperor's officers, had in
tended to burn the two princes in their own palace. Diocletian
1 The test consisted of various kinds of torture which the accused had to
undergo, that the; might be made acknowledge the crimes laid to their charge.
It was sometimes so dreadful that many lost their lives under it.
- Euseb., 1. VIII.
219
believed the report, and had all the members of his household put
to a cruel test in his presence, that he might discover the culprits ;
but no one could tell who they were, because no one would inform
on the henchmen of Galerius.
Fifteen days afterwards, the palace was a second time set fire to.
No better success attended the search for its author, who was again
Galerius. This prince departed the same day from Nicomedia,
though it was then the middle of winter. To hear him, one would
suppose that he should never have thought of leaving, if it were
not to avoid being burned by the Christians. The palace was little
injured, because the fire was quickly extinguished : the Christians
were again held responsible for the outrage.
Henceforth, the fury of Diocletian knew no bounds : our unfor
tunate ancestors felt all the weight of it. The leading officers of
the court, who had until then been the masters of the palace and
the counsellors of the emperor, became the first victims of the per
secution. These incomparable men dared to resist four emperors,
and, trampling glory, pleasures, and favours under foot, preferred
to them affronts, misery, and even the most cruel death. I shall
only relate here the death of one of these excellent men, in order
that you may judge, by an account of the tortures that he endured,
how the others were treated.
It was at Nicomedia that the illustrious Peter, chief officer of the
palace, was brought into the presence of the emperor, and an im
mense crowd of people gathered round to witness the result. When
all the instruments of torture were in readiness, he was commanded
to sacrifice to the gods. On his refusal, he was stripped of his
clothes, lifted to a considerable height, and let fall on the pave
ment. He was all bruised by this fall, and yet a shower of blows
was discharged on him with clubs, which tore his flesh in a thousand
places. The martyr remained firm in the Faith. Salt and vinegar
were then poured into his wounds, which laid bare his bones. This
frightful punishment having failed to shake his constancy, fire was
brought, together with a gridiron, on which he was laid to be
roasted, as meat is roasted. By the suggestions of a refined cruelty,
only a part of his body was done at a time. He was taken off, and
then put on again, in order to prolong the time of his fearful
anguish ; but it was all useless. Victorious over fire, pain, and
tyranny, the martyr expired on his horrible bed, without displaying
the least sign of weakness. Thus ended the life of the illustrious
Peter, an officer of the chamber of the emperors.
From the palace the persecution extended over the Church of
Nicomedia, of which St. Anthimus was bishop. This saint re
ceived the crown of martyrdom, and was accompanied in his
-
220
CATECHISM OF PERSEVEKRANCE.
triumph by the priests and other ministers of his Church, who died
for the Faith with all that belonged to their family.
The simple Faithful were no more spared than ecclesiastics. A
third edict appointed judges in the temples to condemn to death
those who should refuse to sacrifice. The resolution was taken to
annihilate Christianity throughout the whole earth. This is the
reason why altars were dressed up in all the courts of justice, and
no one was permitted to claim the protection of the laws, if he had
not previously abjured the Christian Religion.' The people could
not buy or sell, draw water from a fountain or carry it to their
houses, grind their wheat, or treat of any business, without having
first offered incense to certain idols, placed at the corners of streets,
at public fountains, in market-places, &c. Vain efforts of cunning
and barbarity ! The Faith remained victorious. We cannot find ex
pressions strong enough to describe the courage with which a count
less multitude of Christians underwent martyrdom.
Troops of persons were burned, without regard to age or sex.
Sometimes ten, at other times twenty, thirty, sixty, eighty men,
women, and children, would be thus given over to the most fright
ful tortures. I who write these lines, says the historian, Eusebius,
I have seen perish on a single day by the sword and by fire so great
a number that there were many heaps of the dead. The edges of
swords, blunted by striking off so many heads, refused to cut, and
the tired executioners were often obliged to rest a while that they
might take breath. And let no one suppose that these bloody
executions were rare, or that they soon came to an end. They
were most frequent, extended over the known world, and lasted
many years with unabated cruelty.*
From Nicomedia, the persecution passed to the provinces of the
empire in the East and West. Edicts seemed to follow one another
with the rapidity of lightning on a stormy day. The fourth ap
peared in the beginning of the year 304: it commanded all
Christians, of whatsoever rank, to be put to death, if they persisted
in their Religion. The governors looked upon it as no small glory
to triumph over the constancy of a Christian. To throw Christians
to lions, or to cut off their heads, was thought too vulgar a punish
ment. Hence, they employed all the tortures that could be desired
by unbridled passion. They applied themselves to the invention of
new'ones with much more care and earnestness than to the manage
ment of their districts. If they only surpassed their colleagues in
barbarity, their ambition was satisfied.3 All those legions of
1 Lnct., de Mart, per., c. xv.
Eueeb., 1. Till, c. xii.
3 Ibid., L VIII.
221
Roman proconsuls and magistrates, scattered over the face of the

globe, were become so many troopsofmonsters, thirsting for Christian
blood. A few examples will give us an idea of pagan humanity.
Some fastened our ancestors to crossesthe head downwards,
and the hands and feet secured with nailsand left them to lan
guish thus for two or three days in inexpressible pain. Others made
u3e of pieces of broken pots, which they stuck into all parts of the
body. By the help of a machine, they would bend two strong
branches of a tree and bring them close together ; then to each of
the branches they would bind one of a martyr's legs. Suddenly
the branches set free would return to their natural position, and,
in doin< so, furiously rend in twain the body attached to them.
Other Christians, suspended with the head downwards over a
slow fire, made of green wood, were suffocated by the smoke.
Others had hands, feet, nose, and ears cut off, and were left
to die of ensuing mortification. Others had splinters of reeds driven
under their nails. A shower of melted lead was poured on a
number here; a number there were ripped open, and fire and
sword thrust into their bowels. Others had their skin torn off with
iron combs. They were thrown headlong into caldrons of boiling
pitch. They were shut up in brazen bulls, made red hot. In
fine, whatever the imagination can conceive most atrocious was
employed against women, children, old men, the Prelates and the
Faithful, the great and the little.
Sometimes the Pagans, not to have the trouble of tormenting
the martyrs one after another, would include them all in one
punishment : as occurred in Phrygia, A city of this province was
inhabited by Christians alone. Some troops, sent by Diocletian,
went and besieged it formally as a hostile city. They threw into
it a large quantity of artificial fire, together with lighted torches,
which in a few hours reduced it, with all that it contained, to ashes.
Men, women, and childrenall perished, invoking the name of
Jpsus Christ, and boldly proclaiming His divinity in the midst of
the flames.'
Nothing could equal the fury of the Pagans, except perhaps the
joy of our ancestors in the midst of their torments and the ardour
with which they rushed to martyrdom. Scarcely had the
judge pronounced sentence of death on some of them, when
others immediately took their places and besieged the tribunal,
crying out, ""We also are Christians." Young children, tender
virgins, weak women, and decrepit old men, beheld without
emotion those terrible machines which were ready to tear or
1 Eustb., 1. VIII, c. xv.
222
grind anyone confessing Jesus Christ. Nothing could be sweeter

to their ears than the sentence that condemned them to die for the
Saviour. Joy then shone on their faces, and their lips opened
in canticles of thanksgiving, which ceased only with their last
sigh.'
In arming the whole world against the Christians, Diocletian
and his worthy colleagues calculated on the total extinction of their
name. They were not aware that Christianity is never more
triumphant than when it sees its children dying in its defence.
Heroic constancy amid tortures is a sensible proof that this Divine
Religion raises men above their natural weakness. The finger of
God becomes visible, and new conquests are the fruit of this miracle.
Of all this, the martyrdom of SS. Cyr and Julitta furnishes us with
an illustrious example. Behold the terms in which it is related
by Theodorus, Bishop of Iconium, the country of the holy
martyrs :
" You desire me in your letter, most holy father,' to acquaint
you with the particulars of the death of St. Cyr, and his mother
St. Julitta. In my eagerness to give you some marks of the sincere
affection which I bear you, I have made diligent inquiries, and
addressed myself to various persons of the chief houses of Isaura,'
so as to procure all the information possible, I have found them
quite familiar with all the circumstances of this event. They have
been so kind as to narrate them for me, such as they have over
and over again heard them from the lords of Lycaonia, near relatives
of the Saints. I proceed then to tell you what Marcian, a personage
of great probity and a chancellor of the empire,4 and Zeno, no less
illustrious by the honourable position which he holds in the
emperor's council than by his wisdom and virtue, have been so
good as to communicate to me regarding the noble martyrs, Julitta
imd her son.
" This lady, whose life was as pure as her death was glorious,
was of the blood royal. The most ancient houses of Lycaonia glory
in recognising her as their kinswoman, and annually assemble on
the day of her feast to celebrate it with a magnificence worthy of a
saint and the grand-daughter of kings. The persecution that ravaged
the Church under the reign of Diocletian was felt throughout the
world. Domitian, who had the control of it, was a man of ferocious
character, a man who delighted in shedding Christian blood. This
obliged Julitta to leave Iconium with Cyr, her son, only three years
of age. She set out for Seleucia, without carrying away any of
' Eueeb., I. VIII, e. li.
> Tue cupitul of Jsauria.
2 He writes to a Bisliop, one of bis friends.

* Under the reign of Justinian.
223
her great riches, accompanied only hy two waiting-maids. But she

found that the affairs of the Christians went on still worse at
Seleucia than at Iconium, and that Alexander, its governor, was
even worse than Domitian. Julitta therefore decided to seek
refuge in Tarsus, the capital of Cilicia.
" Providence permitted that Alexander should set out from
Seleucia on the very same day, and take the same route as Julitta.
The Saint was soon recognised and arrested, together with her son,
whom she bore in her own arms. Her servants betook themselves
to flight and concealment. Alexander, having mounted his tribunal,
asked her name, her country, her rank. To all these questions,
Julitta only replied, "I am a Christian." The governor, out of
himself with rage, commanded her child to be taken from her, and
then that she should be thrown down and beaten with ox-sinews.
" "With regard to little Cyr, he commanded him to be
brought to himself. A more amiable child could not be found.
There was a certain air of dignity about him, indicative of his
illustrious birth, which, joined with the gentleness and innocence
of his tender age, interested all present in his favour. It was only
with much difficulty that he could be torn from the arms of his
mother, towards whom he stretched out his hands in the most
affecting manner. His looks, his cries, and his tears showed all
the pain that he felt at the wrong done him. The executioners
carried him to the governor, who, taking him by the hand, strove
to pacify him. He then put him on his knees, trying frequently to
kiss him, smiling, and making a thousand demonstrations of affec
tion. But the child, having his eyes always fixed on his mother, and
making a great struggle to be free, pushed off the governor with his
little hands, scraped him on the face, kicked him in the stomach,
and, in short, defended himself as well as he could with the weak
weapons that he had received from nature. When his mother, in
the midst of her tortures, oried out, 'I am a Christian,' he re
peated immediately, "I am a Christian." The governor was so
provoked hereby that, like a wild beast, regardless of an age that
finds pity in the hardest hearts, he took hold of the innocent child
by one of his feet and flung him to the ground. The little martyr
fell on the steps of the tribunal, broke his skull, and died iu a bath
of his own blood.
"Julitta, a witness of this sight, returned thanks to God for
having crowned her son before her. The joy that she displayed,
increased the fury of the judge. He commanded her to be stretched
on a table, her sides to be torn with iron hooks, and boiling pitch to
be poured on her feet. During this fearful torture, one of the
officers said to Julitta, ' Sacrifice to the gods.' But Julitta re
224
plied in a still louder tone, ' I do not sacrifice to deaf and dumb
statues. I adore Jesus Christ, the only Son of God, by whom all
things were created. I am impatient to goto my son.' The governor
ordered her to be beheaded, and, moreover, that the body of her
son should be dragged to the place into which those of criminals
were thrown.
" The executioners drew near Julitta to cut off her head. She
placed herself on her knees, and having obtained a delay of a few
moments, made this prayer : ' I thank thee, 0 my God ! for
having been pleased to give my son a place in Thy kingdom.
Vouchsafe also, O Lord ! to receive therein Thy handmaid, all un
worthy as she is of so great a favour. Grant her admission to the
nuptial chamber, as Thou didst grant it to the wise virgins, that
her heart may for ever bless Thy Father, the Creator and Preserver
of all things ; that it may also bless Thee, O Lord ! and the Holy
Ghost.' One of the executioners struck off her head while she was
concluding these words.
" Her body was thrown into the same place outside the city as
that of her dear child. Next day her two servants came forth from
their retreat, and had so much courage as to take away the holy
relics of their mistress and young master, which they buried
in a field near the city. Under the reign of Constantine, one of
these servants, who was still alive, found again the place that
contained the precious deposit: the Faithful of the country gathered
in crowds to their tomb, in order to implore the protection of the
holy martyrs and to glorify the Lord."
SS. Gyr and Julitta are the patrons of the cathedral and diocese
of Nevers, as well as of many other churches of France. We are
indebted for such of their relics as we possess to St. Amator, Bishop
of Auxerre, who, having brought them from Antioch, gave a con
siderable portion of them to the city of Nevers. The martyrdom
of our illustrious Saints occurred in the year 303 or 304, on the
16th of June.
Prayer.
0 my God ! who art all love, I thank Thee for the victory that
Thou didst grant to SS. Cyr and Julitta. If their bravery con
founds our tepidity, grant that their powerful intercession may at
length enable us to overcome our indifference : this is the favour
which we ask for ourselves and for all others placed under their pro
tection.
fly with horror from had company.
225
LESSON XIX.
CHRISTIANITY ESTARLISHED.
(FOURTH CENTURY, Continued.)
Martyrdom of St. Phocas, a Gardener. Martyrdom of St. Taraebus, an old

Soldier. Martyrdom of St. Agnes. Martyrdom of St. Eulalia.
The persecution, which had sought its first victims in the palaces
of emperors and among the children of kings, soon found its way to
the huts of the poor. God so permitted it that Christianity might
have in all ranks witnesses, and of all states of society representa
tives and protectors in Heaven. The interesting history that we
are about to trace will be a sensible proof of this truth.
At the time of the martyrdom of SS. Cyr and Julitta, there
lived in Sinope, a city of Pontus, a poor gardener named Phocas.
He was a man of truly patriarchal simplicity of manners. The
cultivation of his little garden enabled him to live, and to give some
alms. Thus occupied, however meanly in the eyes of the world,
he seemed to realise again the happy state of Adam and Eve in the
terrestrial paradise. Of his garden and lowly dwelling he had
formed a kind of hospice, which he kept open tor the reception of
all those whom Providence sent his way. Strangers and travellers
who knew not where to lodge, were always sure to meet with
hospitality at the house of the holy gardener.
This virtue procured for him the crown of martyrdom. It had
made Phocas known to the whole country, and the wicked,
naturally suspecting that so charitable a man was a Christian,
denounced him to a magistrate. The executioners received an
order to put him to death wheresoever they should find him.
Arrived at Sinope, they called at the house of Phocas, and asked a
lodging. They no more knew him than he knew them ; for they
did not say a word at first of their object. It was their intention
to learn from the people of the neighbourhood who was Phocas
and where was his abode. Thus did the innocent lamb come into
the midst of a set of wolves, and the guileless dove fall among
ravenous vultures.
At length, that courtesy which is usual at table having given
rise to confidence between the soldiers and their host, the Saint
vol. m.
16
22G
CATECHiSM OF PERSEVERANCE.
asked them who they were and what brought them to Sinope.
They were bo pleased with his frankness and kindness that they
said to him, Will you promise not to tell anyone what we are
going to let you know?I will, said Phocas. We are looking out
for a man named Phocas, whom we have orders to put to death, as
soon as we find him. We beg that you will add another favour to
the hospitality for which we are indebted to you, by helping us to
discover this man.I know him well, answered the Saint quite
calmly ; I will undertake to find him. I only ask you for a few
hours to do so, and I promise to give you certain tidings of him.
In the meanwhile, be so good as to take some rest in my poor
house.
The soldiers having withdrawn to go to sleep, the Saint employed
the time that remained to him thus : first, in preparing a good meal
for his executioners next day ; and secondly, in arranging every
thing for his burial : his soul was ready to appear before God.
During the night the Saint dug his grave. Next morning he went
to his guests, and said to them with a smile, Well 1 the bird is in
the net : so I promised you. I made such a good search that I
found Phocas. You may lay hold of him whenever you please.
Where is he ? asked the soldiers eagerly.He is not far away. He
is before you : I am he.
Struck at such an answer, they remained for some time motion
less, unable to decide on imbruing their hands in the blood of a man
who showed so many virtues, and who had received them into his
house with such wonderful cordiality. Phocas encouraged them in
the plainest terms, saying that he did not fear death, since it would
procure for him the greatest advantages. At length they cut off his
head, and his soul was offered to God as a sacrifice of pleasing
odour.
Let us go forth from the cabin of the poor man, and direct our
steps towards the camps of the Romans. These camps, full of
Christians even a century before, will still give us an illustrious
example of that noble pride of the Faith which nowadays, alas ! is
so rare. It is an old soldier that is going to appear before the
tribunal of the persecutors : let us go thither ourselves to have
a faithful account of his martyrdom and that of his two com
panions.'
Tarachus, a Roman by descent, though born in Isauria, was an
1The acts of SS. Tarachus, Probus, and Andronicus are to be reckoned
among the most precious documents of antiquity. The firet threo parts con
tain the interrogatories to which our Saints were subjected at Tarsus,
Mopsuestia, and Anazarbus, cities of Cilicia. They are an authentic copy of
the proconsular acts, which the Christians bought for two hundred denarii
227
old soldier cf the imperial army. He had retired from the service
through a fear of beiDg obliged to do something contrary to his
conscience. When arrested, he was sixty-five years old.
Probus, the second of the martyrs, a native of Pamphylia, had
abandoned a considerable fortune in order to be able to serve Jesus
Christ with greater freedom.
Andronicus, the youngest of the three, belonged to one of the
chief families in the city of Ephesus.
They were all three arrested at Pompeiopolis, a city of Cilicia,
by the officer Eutolmius Palladius, and led to Tarsus, the capital of
the province. On the 21st of June, 304, they appeared before the
governor Numerian Maximus, then holding one of his public
audiences. The centurion Demetrius, approaching the tribunal,
said, My lord, here are three men of the impious sect of the
Christians, who have refused to obey the edicts of the emperors.
Maximusaddressing Tarachus first. What is your name ?
Tarachus. I am a Christian.
Maximus. Do not speak to me of your impiety : only tell me
your name.
Tarachus. I am a Christian.
Maximusaddressing the executioners. Let some of you strike
him on the mouth, that he may learn not to answer one thing for
another.
Tarachusafter receiving a hard blow. I am telling you my
true name. If you want to know that which I received from
my parents, I am called Tarachus, and in the army I was called
Victor.
Maximus. What is your profession ? What is your country ?
Tarachus. I am a Roman, but_born at Claudiopolis in Isauria.
I was a soldier by profession, but I quitted the service because I am
a Christian.
from the public notaries. Sending them to their brethren of Iconium, the
Christiana say, "We got them from the registers of the criminal court of
Tarsus, by the interposition of Sebastus, one of the officers of justice in this
city, who obtained the communication of them to us by means of a sum of
two hundred denarii, which we gave him. You will see therein the beginning
and the continuation of the martyrdom of these admirablo men, as well ns
their glorious end, and the miracles which it has pleased God to work by them,
for His own glory and our edification. We beseech you to kindly share them
with the Faithful of Pisidia and Pamphylia, in order that Our Lord Jesus
Christ may be glorified, and that everyone may find in this truthful narration
a new motive of courage to do battle, under the auspices of the Holy Ghost
against the enemies of truth." (D. Ruinart, t. II, p. 93.)
For the fourth part of the acts, we are indebted to three Christians who
were..eye-witnesses of the martyrdom.
228
Maximus. You did well : your impiety made you unworthy to

bear arms. But how did you quit the service ?
Tarachus. I asked my discharge from Publius, my captain, and
he granted it to me.
Maximus. Listen ! I have pity on your gray hairs. If you
obey the orders of the emperor, I will secure his friendship for you.
Come : sacrifice to the gods, after the example of the emperors
themselves.
Tarachus. The emperors are deceived.
Maximusto the executioners. Strike him on the mouth for
saying that our princes are deceived.
Tarachus. Yes, I repeat it, they are men, and as such they are
deceived.
Maximus. Sacrifice to the gods, and renounce your folly.
Tarachus. I cannot renounce the law of God.
Maximus. You blockhead ! Is there any other law than that
of the emperors ?
Tarachus. Yes, there is another ; and you transgress it by
adoring statues of wood and stone, the works of men's hands.
Maximus. Strike him on the neck, to make him lay aside his
obstinacy.
Tarachus. What you call obstinacy is the salvation of my soul,
and I will never lay it aside.
Maximus. I will compel you to lay it aside, and will make you
wise in spite of yourself.
Tarachus. You can do whatever you like : my body is in your
power.
Maximus. Strip him, and beat him with rods.
Tarachuswhile being beaten. Now you have found the secret
of making me truly wise. The strokes that you give me only
strengthen me : they increase my confidence in God and in Jesus
Christ.
Maximus. Wretch that you are ! how can you say that there is
only one God, and yet you have just named two ? Did you not
give the name of God to a certain person named Christ ?
Tarachus. Yes, He is the Son of the Living God. He is the
Hope of Christians. It is for Him that we suffer, and by Him
that we are saved.
Maximus. Give up this extravagance : come, sacrifice.
Tarachus. I am sixty-six years of age. I have always lived in
the knowledge and the love of truth : I cannot abandon it.
The centurion Demetrius, putting on a look of pity, said to him,
I am sorry for you ; take my advice, and save your life by offering
sacrifice.
229
Tarachus. Keep your advice to yourself, you minister of Satan !

Maximus. Put heavy chains on him, and take him away to prison.
Bring in the next man.
The centurion Demetrius says, My lord, here he is.
Maximus. What is your name ?
Probus. I have two names : the nobler is Christian ; the one
given mo in the world is Probus.
Maximus. What is your country ? What is your family ?
Probus. My father was of Thrace: I was born at Sida in
Pamphylia. My family is not noble ; but I am a Christian.
Maximus. You will not ennoble yourself much by that name.
Trust me, and sacrifice to the gods: this is a much surer way. For,
if you obey, I promise you my friendship and the favour of the
emperors.
Probus. All that would be useless to me. I might, by my pro
perty, have held a distinguished place in the world, but I renounced
everything that I might serve my God.
Maximus. Take off his clothes, and give him a hundred lashes
with an ox-sinew.
While the martyr was receiving the lashes, the centurion
Demetrius said to him, Have pity on yourself, my friend ; see the
ground all covered with your blood.
Probus. Do what you like with my body : your torments are
most refreshing to me.
Maximus. Is your folly then incurable ? What do you expect ?
Probus. I am wiser than you, because I do not adore devils.
[Jfaximus. Turn him, and strike him on the stomach.
Probus. O Lord, my God, assist Thy servant!
Maximus. Ask him, at every stroke, where is the God that he
invokes.
Probus. He assists me, and He will assist me, for I make so
little account of your torments that I do not obey you.
Maximus. Wretch ! see how your body is torn, and the ground
covered with your blood.
Probus. The more my body suffers for Jesus Christ, the stronger
does my soul become.
Maximus. Put chains on his feet and hands, stretch out his legs
in the stocks to the fourth hole, and let no person go near him. The
third prisoner where is he?
The centurion Demetrius says, Here, my lord.
Maximus. What is your name?
Andronieus. My name is Christian.
Maximus. Did your ancestors bear that name ? Answer pro
perly.
230
Andronicus. Among men I am called Andronicus.

Maximus. What is your family ?
Andronicus. My father is one of the chief inhabitants of
Ephesus.
Maximus. Will you trust me? Do not imitate those fools who
have gone before you : they have paid dearly for their folly. Adore
the gods, and obey the emperors, who are our fathers and our
masters.
Andronicus. The devil is your father, when you do his works.
Maximus. Young man, you grow insolent ! Do you know that
I have tortures ready ?
Andronicus. I am not afraid of them.
Maximus. Strip him, bind him, and stretch him on a rack.'
The centurion Demetrius now said to the martyr, Obey, my
friend, before your body is racked.
Andronicus. I would rather have my body torn in pieces than
lose my soul.
Maximus. Sacrifice, or I will condemn you to a cruel death.
Andronicus. I have never sacrificed to devils from my childhood :
I will not begin to-day.
Athanasius, the cornicularius, or clerk of the army, said to him,
I am old enough to be your father, and I have a right to give you
advice ; obey the governor.
Andronicus. What an admirable advice, to sacrifice to devils !
Maximus. Wretch ! we shall see whether you are insensible to
tortures. When you feel them a little, perhaps you will renounce
your folly.
Andronicus. Happy folly, to hope in Jesus Christ ! It is the
wisdom of the world that brings eternal death.
Maximus. Who taught you all this extravagance ?
Andronicus. The Word, who gives and preserves our life, and
who will one day raise us up from the dead, according to the
promise of God.
Maximus. Torture him violently.
Andronicus. I have done no evil, and you torture me like a
criminal. I suffer only for the worship that is due to the true
God.
Maximus. Do you call it nothing to have trampled under foot
1 The rack was an instrument of punishment formed of one or more planks
fixed on trestles. The martyr was laid on these planks. His hands and feet
were drawn out by ropes, which were passed through pulleys and made fast to
turning-posts at the ends of the rack. It was cany thus to extend the limbs
of the martyr so far as to dislocate or break them. In this stutc of tension,
heavy blows were inflicted on the body.
231
the orders of our emperors, and to have defied me even on my

tribunal ? If you had the least sentiment of piety, you would
adore the gods of our princes.
Andronicus. It is impiety to abandon the true God in order to
adore marble and brass.
Maximus. How dare you say that our princes are guilty of im
piety ? Let his sides be gored.
Andronicus. I am in your hands : do whatever you like.
Maximus. Put salt into his wounds, and rub his sides with
broken tiles.
Andronicus. You have given me great relief.
Maximus. I will make you die little by little.
Andronicus. Your threats cannot terrify me : the spirit which
animates me is stronger than that which animates you.
Maximus. Put chains on his feet and neck, and guard him in
prison.
So ended the first examination. Vain will be your search through
profane history for a scene more dramatic, a picture more perfect.
In this picture, you see a judge who, to all the malice of a tyrant
of the lowest stamp, adds the ferocity of a tiger, and, standing
before him, an old soldier, who answers with military nonchalance ;
a man, distinguished by his fortune, who retains the most perfect
calmness in the midst of torments ; and, last of all, a youth, who
drives the judge into despair by the wisdom of his replies. By the
side of these four figures, there appears in the shade another figure,
a hypocritical figure : it is that of the centurion Demetrius, who,
under the garb of piety, exhorts the martyrs to a base treachery.
This picture, so full of life, we shall find renewed in the second and
third examinations.
The governor, setting out from Tarsus for Mopsuestia, another
city of Cilicia, had his three chained prisoners brought along with
him in his suite. He wanted, perhaps, by this display to terrify the
Christians, or to give his inferiors an idea of his power. Be that as
it may, he had scarcely reached Mopsuestia when he mounted his
tribunal, and, addressing himself to the centurion Demetrius, said,
Bring hither those impious men who follow the religion of the
Christians.
My lord, replied Demetrius, here they are.
Maximusaddressing Tarachus. I know that old age should be
respected, but only when prudence and good sense accompany it. I
am inclined to think that you have changed your mind. Come,
then, and sacrifice to the gods : I am ready to render to your years
and your merits all the honour that is due to them.
Tarachus. I am a Christian, and would to Heaven that you and
232
CATECHISM OF rEESEVEEANCE.
the emperors would leave your blindness in order to follow the way
that leads to life !
Maximus. Break his jaws with a stone, and tell him to renounce
his folly.
Tarachus. This folly is true wisdom.
Maximus. Wretch ! you have had all your teeth shattered :
save at least what remains. Sacrifice : this is the best thing that
you can do.
Tarachus. If I thought so, I should not endure such cruel tor
tures.
Maximus. Strike him again on the mouth, and tell him to
answer.
Tarachus. You have broken my teeth, and do you want me to
answer ?
Maximus. Man, accursed by the gods, I know well how to cure
you of your folly.Bring hot coals, and put his hands into the fire
until they are burned.
Tarachus. Is that all ? Your fire is only a trifle. The flames
that I fear are eternal flames.
Maximus. See ! your hands are roasted. Can nothing, then,
make you wise ? Do sacrifice.
Tarachus. If you have any other tortures, you can try them : I
am able to hold out for a long time.
Maximus. Hang him up by the feet, and kindle a smoky fire
under his head.
Tarachus. Your fire could not destroy me, and do you imagine
that I can be frightened by smoke ?
Maximus. Pour vinegar and salt into his nostrils.
Tarachus. Your executioners have deceived you : the vinegar is
not strong ; the salt is without savour.
Maximus. Mix mustard with them, and rub his nose with the
mixture.
Tarachus. Take notice: your executioners are deceiving you.
Instead of mustard, they have given me honey.
Maximus. Enough for the present. I will invent new tortures
to make you renounce your folly.
Tarachus. You will always find me ready.
Maximus. Take him back to prison, and bring forward
another.
Demetrius the centurion led in Probus, who answered in this
new examination with the same firmness as in the first. The
burbarous Maximus, greatly disconcerted by the presence of mind
displayed by the holy martyr, employed the only logic known to
vanquished tyrants. One after another, ho tried the breaking of
233
his jaws, the burning of the soles of his feet, the flaying of his
shoulders, and the covering of his head with red hot coals.
Andronicus, before passing through the same trials, had to avoid
a snare laid for him by the perfidious tyrant. As soon as Maximus
entered the hall, he said, Your companions refused at first to obey.
"We had to employ tortures in order to overcome their obstinacy.
At length they gave in, and they will be well rewarded for their
obedience. Andronicus answered, Why do you try to deceive me ?
My companions did not renounce the worship of the true God ; and,
though they should have done so, I will never be guilty of such
impiety. The God whom I adore has clothed me with the armour
of Faith. Jesus Christ my Saviour is my strength, so that I do
not fear your power, nor that of your masters, nor that of your gods.
You may make trial of me.
Maximus ordered him to be bound to stakes and scourged with
thongs'; next, to have his back rubbed with salt ; then to be turned,
in order to be beaten on the stomach, and thus to have his former
wounds reopened. Here occurred a new scene, which threw the
tyrant into a fit of indescribable rage, and filled the spectators with
astonishment. Andronicus appeared before all eyes perfectly
healed of the wounds that he had received during his first exami
nation. At this sight, Maximus, addressing the keepers of the
prison, exclaimed, Traitors that you are! did I not expressly forbid
you to let anyone see this man and dress his wounds ?
Pegasus the Jailer. I swear by your greatness that no one has
seen him or dressed his wounds. He was laden with chains and
guarded in the most secluded part of the prison. If you doubt my
fidelity, here is my head : I am willing to lay down my life.
Maximus. How is it, then, that no trace can be seen of his
wounds?
Pegasus. I have no idea how he has been healed.
Andronicus. Senseless men ! do you not know that the Physician
who has healed me is as tender as He is mighty ? You do not
know Him. It is not with powders or herbs that He cures, but by
His word alone. He is in Heaven. He is everywhere.
The tyrant, confounded, gave orders that the martyr should be
laden with new chains, and taken back to prison.
This gracious governor next set out from Mopsuestia for
Anazarbus, another city of his district: again he dragged the holy
martyrs with him. Here, anew examination and new tortures 1
The rack, slashed lips, the skin of the head torn off and the head
covered with live coals, red hot spits driven into the sides, red hot
nails driven into the hands, the eyes picked until deprived of sight :
such were the trials of these courageous witnesses of our Faith.
234
All being useless, Maximus sent for the pontiff Terentianus,

who had charge of the public games and shows, in order to arrange
with him for making the next day one of amusement. A countless
multitude gathered to the amphitheatre, which was situated a mile
from the city.
""We had withdrawn to a neighbouring mountain," say the
Christians who wrote the remainder of the acts, " watching what
ever occurred, and waiting in fear for the close of the day, and the
issue of the battle in which our brethren were engaged. Suddenly
Maximus commanded his guards to bring forth the Christians con
demned to the beasts. Their sufferings had reduced them to such
a sad condition that they could no longer stand. They were laid
on the shoulders of some porters, who carried them into the amphi
theatre. We advanced as far as we could, hiding ourselves behind
a quantity of stones that were there. The sight of our brethren in
such a sad state made ub shed abundant tears. Many of tHe spec
tators themselves could not refrain from shedding them.
" No sooner did the martyrs appear than a great silence ensued.
The people began to murmur aloud against the barbarity of the
governor : a considerable number left the place, and returned to the
city. The governor, provoked, sent soldiers to guard all the
avenues of the amphitheatre, with instructions to prevent anyone
from leaving, and to take a note for him of all who wanted to leave.
He ordered a great many beasts to be let loose, but they all stood
still at the doors of their lodges, and would do no injury to the holy
martyrs.
" Furious at such a sight, Maximus ordered a hundred blows to
be given with clubs to the keepers of the beasts, as if to punish
them because the lions and tigers were less cruel than himself. He
threatened to crucify them if they did not, on the spot, bring forth
that one of all their beasts which they thought most ferocious and
ravenous. They therefore let out a large bear, which the same day
had killed three men. The fierce animal walked slowly towards
the martyrs, and began to lick the feet of Andronicus. This young
hero, who ardently longed to die, leaned his head on the bear, doing
everything in his power to excite its anger, but it would not be
moved. Maximus, no longer able to control himself, ordered the
bear to be killed forthwith at the feet of Andronicus.
" Terentianus, fearing for himself, ordered a furious lioness,
which had been made a present to him by the chief sacrificator of
Antioch, to be let loose. As soon as it appeared, the spectators
turned pale : its roars terrified the most courageous. However,
when it came to the martyrs, who were stretched on the sand, it
lay down like a suppliant at the feet of Tarachus, and licked them.
235
Maximus, foaming with rage, caused it to be provoked. The

lioness, resuming that fury which it had forgotten only in regard to
the holy martyrs, roared out fearfully, broke in pieces a wicket
belonging to a door of the amphitheatre, and spread such alarm
among the people that cries were to be heard on all sides, ' We are
lost; open the lodge for the lioness !' To bring matters to a close,
the confectors were called in, and their task of despatching the
holy martyrs was speedily accomplished. Night having come, we
took up their bodies, and bore them away to a rocky cave in the
neighbouring mountains. Marcian, Felix, and Verus retired into
this cave, having resolved to spend the remainder of their lives
there, that the same tomb which contained the holy relics might
one day also cover their bodies.
" May our God be for ever blessed ! For the rest, we beg
you, our dear brethren, to receive with your usual charity those
who carry this letter to you. They are worthy of your care and
your esteem, for they are of the number of those who labour under
the orders of Jesus Christ, to whom, with the Father and the Holy
Ghost, belong glory and power for ever and ever. Amen.'"
Wherever the sun goes, it shines upon combats like those which
we have just described. Let us. follow it from the East to the
West. There we shall conclude this short sketch of the tenth
general persecution. Two new champions appear before us as the
rear-guard of that Grand Army of martyrs whose triumphs make the
reign of Diocletian memorable. They are two young virgins,
scarcely thirteen years of age ; both of illustrious birth, both
heiresses to large fortunes, both fair and pure as angels, both too
weak to bear their chains, and yet astonishing their judges and their
executioners by their courage : we allude to Agnes and Eulalia.
Agnes was an ornament to the great city of Rome, which became
the scene of her victories. Her wealth and beauty caused her to be
sought in marriage by many young men belonging to the oldest
families of Rome, especially by Procopius, son of the governor of
the city. This young man sent her a rich present. Agnes refused
' Such is an abridgment of those famous acts, which all modern critics
recognise as original. These same critics have called in question the acts of
many other martyrs, on account of seeming either too long, or too full of
dialogues, extraordinary tortures, miracles, or sharp language towards judges.
Now, the acts of our three Saints combine at once all these characteristics :
they are very long, and contain many dialogues, unheard-of tortures, wonder
ful miracles, most cutting words against the governor. Moreover, their dates
are somewhat faulty ; and yet no person doubts their authenticity. This shows
that the rules laid down by critics, or at least the applications which they
make of them, are often very arbitrary, and that nothing is more just than to
decline accepting all their decisions. (Bobrbacher, Hist. Univ., t. VI, p. 89.)
236
it, saying that she was already promised to another spouse. Procopius
acquainted his father with the matter, and besought him to use that
authority which he possessed as governor to obtain the consent of
Agnes. The governor accordingly sent for her, and asked her why
she refused an alliance with his son. Because, answered the Saint,
I am promised to a Divine Spouse. The governor did not under
stand this answer ; but one of his officers told him that the child
was a Christian, and that the Divine Spouse meant the God of the
Christians.
The governor, changing his tone and look, ordered the Saint to
quit this impious sect upon the spot, under pain of losing her for
tune and of being subjected to the most cruel tortures. He hoped
to terrify her ; but he was mistaken. Agnes, though of a delicate
frame and a tender age, showed an intrepid soul, which only longed
for martyrdom. The governor caused a raging fire to be kindled,
and a great display made of iron hooks, racks, and other in
struments of punishment. The young virgin beheld these dreadful
preparations without the slightest alarm. This is not enough to
say. She could not restrain her joy at the sight of the tortures that
were in readiness for her, and freely presented herself to endure
them. She was then dragged before idols, in order that she might
be forced to offer incense to them, but she raised her hand only to
make the sign of the cross. The governor, seeing the uselessness
of all his endeavours, threatened to send the Saint to a place of
infamy, where that chastity which she prized so much would be
exposed to the insults of youthful libertines. Jesus Christ, answered
Agnes, is too jealous of the chastity of His spouses to let them be
robbed of that virtue : He is Himself its Guardian and Protector.
The judge, out of himself with anger, executed the threat that
he had made : the Saint was dragged to a place of debauchery. A
libertine who dared to present himself at the door was struck
down by lightning and deprived of sight. His terrified companions
carried him to the Saint, who immediately restored to him by her
prayers his sight and health.'
Meanwhile, the chief accuser of Agnes was striving to embitter
the magistrate more and more against her, but the magistrate had
no need of a goad. Enraged to think that he should be held in
scorn and defiance by a young virgin, he condemned her to be
beheaded. The executioner, drawing near his frail victim, was
touched with pity. His face grew pale ; his hand shook : the
Saint, full of joy, had to encourage him. She then made a short
' Tim place, in which the Saint was imprisoned, is at present a subterranean
prison under Ibe magnificent Church of St. Agnes, Rome.
237
prayer and bowed her head, as well to adore God as to receive the
stroke that would consummate her sacrifice. The spectators could
not restrain their tears on seeing one so young laden with chains,
and yet so fearless under the trembling hand of the executioner.
She was buried near Bome, on the Nomentan road. The Mother
of God and St. Agnes have always been specially invoked for
obtaining the virtue of purity.
"While Agnes was triumphing over the devil in the very capital
of his empire, Eulalia was covering him with disgrace in Spain,
where the war against the Christians was at its height. The
barbarous Dacian, governor of the province, who had just put to
death the Deacon St. Vincent in the midst of unheard-of torments,
was then at Merida, the capital of Lusitania. Eulalia, a descendant
of one of the chief families of Spain, had been brought up in the
Christian Beligion. An admirable gentleness of character, a rare
modesty, a tender piety, and a great love for virginity had from her
childhood rendered her alike dear to God and man. Gifted with a
noblesoul, she carednothing for those things which usually flatterand
destroy young girls, namely, dress and pleasure. She was only twelve
years old when the edicts of Diocletian made their appearance,
and, notwithstanding her youth, she looked on these edicts as the
signal of battle. Her mother, uneasy at the ardour that she dis
played for martyrdom, thought it a duty to take her away to the
country.
Eulalia, guided by the Spirit of God, escapes during the night,
and, after much fatigue, reaches Merida next morning at break of
day. She runs to the palace, passes the governor's guard, and
never stops till she goes to the tribunal, and finds herself, without
turning pale, amid a forest of axes and fasces. She reproaches the
haughty Dacian with his impiety in striving to have the only true
Religion abjured. For the rest, she added, since you are seeking
out Christians, I am a Christian. Dacian ordered her to be arrested.
He at first tried caresses, and represented to her the wrong that
she would do herself and the pain that she would give her parents,
if she persisted in her disobedience.
These means being useless, he had recourse to threats, showed
her all the instruments of punishment ready to be employed on her,
and told her that she should not undergo a single torture if she
would only take on the end of her finger a little salt and incense.
Eulalia, to show that she was not going to be won over, knocked
down the idol, and trampled on the cake prepared for the sacrifice.
This holy boldness had its reward very soon. Two executioners
laid hold of her, and tore her sides with iron hooks. Eulalia began
to count her wounds, exclaiming with a most serene look, Thou
238
CATECHISM OF PKRSEVERANCE.
art written on me, 0 Lord! Thy victories are engraven on my

body with iron and steel. How I delight so to read theml
Burning torches were next applied to her breast and sides.
She bore this new torture without a murmur. At length the tyrant
ordered a great many torches to be lighted round the young martyr:
the names speedily took possession of her. Eulalia, seeing her
clothes on fire, hastened to untie her hair, which a knot held up
loosely under her veil. It floated over her shoulders, and covered
them with numberless ringlets, such as art has never made. This
precaution soothed a little her alarmed modesty ; but already the
flames enfolded her, and caught her hair. The moment that
this last veil was torn from her, the chaste virgin expired, stifled
by fire and smoke. Snow, falling abundantly, covered her body,
and Heaven, providing for the funeral of a virgin who was dear to
it, added to the pomp thereof by making the colour of virgins
reign everywhere around. The Christians buried Eulalia near the
place of her martyrdom. A magnificent church was afterwards
built here, and her relics placed under the altar.
Prayer.
0 my God ! who art all love, I thank Thee for choosing all that
is most weak to overcome all that is most strong. Grant me the
purity of SS. Agnes and Eulalia.
think in the midst of my trials on the sufferings of the martyrs.
LESSON XX.
chbistianitt established, (Foubth ceniuby, continued.)
Judgments of God on Diocletian, Maximian, and Galerius. ConTersion of
Constantine. Peace given to the Church. Influence of Christianity on
National, Political, and Civil Laws. Charity.
In relating the history of the martyrs, we chose our illustrious
witnesses of the Faith from all parts of the worldfrom East and
West, from Asia, Africa, and Europe and from all ages and con
ditions. To show thereby the catholicity and the unity of Religion,
to sweep away the reproach of fanaticism that impiety raises against
our holy martyrs, to teach all that every country and rank has given
and may still give Saints to Heaven : these were our intentions.
Martyrdom, or the testimony of blood, is assuredly an imperishable
239
monument to the truth of Christianity. The death of its persecutors

is another monument no less splendid. Yes, the deaths of martyrs
and the deaths of tyrants are like two glorious rows ofpillars raised
along the highway of time, at the end of which the penetrating eye
may read the inscription, To the immortal King of Ages, the Lamb
that rules the world ! The deaths of martyrs prove the goodness of
Our Lord, and the deaths of tyrants His justice. Both show that all
men, kings and peoples, must contribute, whether willingly or un
willingly, to the establishment of His eternal reign.
Diocletian and his colleagues had sacrificed during ten years of
persecution such an immense number of victims that they thought
Christianity annihilated. Intoxicated with this foolish idea, they
erected two marble pillars, which are still to be seen in Spain, with
the following inscriptions :
DIOCLET. JOVIUS, MAXIM. HERCTJLEUS,
OffiSS. AUGG.
AMPLIFICATO PEE OBIENTEM ET OCCID. IMP. BOM.
ET NOMINE CHBISTIANOB. DELETO,
QUI BEMP. EVEBTEBANT.
DIOCLETIAN. OZES. AUG.
GALEBIO IN OBIENTE ADOPT.
SUPEESTTTIONE CHBISTI UBIQ. DELETA,
CULTU DEOBUM PBOPAGATO.'
These grand inscriptions were to acquaint all future generations
with the victories of tyrants, and lo, they have only immortalised
their barbarity and their impotence. Even during their lives,
the Lord was careful to humble them, and to take revenge for the
blood of His disciples. Diocletian, intimidated by the power and
enmity of Galerius, abdicated the throne at Nicomedia, that is to
' DIOCLETIAN JOVIAN * MAXIMIAN HERCULES,
August Caesars.
Fob having spread the Roman Empihe TiiRoton East and West,
AND RLOTTED OUT THE NAME OP CHRISTIANS,
WHO WERE CAUSING THE RUIN OF THE COMMONWEALTH.
DIOCLETIAN, CjESAR AUGUSTUS.
For having adohtkd Galerius in the East;
fob having evervwhere abolished the superstition op clirbt j
fob having extended the worship of the gods.
Diocletian added to liia name the title of Jovian, signifying a descendant of Jupiter
240
CATECHISM OF PERSEVE1UNCE.
say, in the very city where he had signed the edict of persecution.
He withdrew into Dalmatia, and there led a private life near
Salona, at present Spalatro, where the ruins of his palace are still
pointed out. A few years later on, he had the grief to see his wife
and daughter condemned to death by the tyrant Licinius, and
executed in a public square. To all this grief was joined that of
seeing himself an object of general contempt. A prey to continual
fears, he could scarcely eat or sleep. Day and night, his sighs were
to be heard. His eyes were often wet with tears of despair. Some
times he would roll about on his bed ; sometimes on the ground.
At length he died miserablyworn by hunger, melancholy, and
disappointment. '
Maximian Hercules was also obliged to abdicate at Milan. Three
times he attempted to recover the purple, and even to snatch it
from his own son Maximus ; but all his efforts were useless. He
hanged himself in despair. Galerius, attacked by a dreadful
disease, found himself eaten up alive by rottenness and worms.
The stench proceeding from him was so disgusting that even his
own domestics could not endure it.* Abandoned by all the world,
he died a victim of the most cruel pains in the year 311. So
perished three of the greatest persecutors of the Christian name.
Now, kings, will ye understand? Will ye learn now, ye judges of
the earth ? And as for ourselves, let us profit of this salutary
lesson : it is well calculated to strengthen our Faith ; for we shall
see in the course of ages that all those who dare to follow their
example will share their fate.
Meanwhile, the moment marked out from eternity for the
triumph of the Church was come. God had made known suffi
ciently that all the powers of the earth cannot destroy it. When the
matter was perfectly clear that He alone had established it, He at
length called in the emperors, and made Constantine the Great the
declared protector of Christianity. This prince was son of Caesar
Constantius Chlorus. He united in his person the most eminent
qualities : his bright genius, always tempered by rare wisdom, was
set off by a noble figure and a graceful mien. After his father's
death, he was proclaimed emperor at the age of thirty years. This
dignity was disputed with him by Maximus, son of the Emperor
Maximian Hercules. The two competitors had a few trivial
encounters, in which the advantage lay at first with Maximus.
Constantine determined on coming to a decisive battle, and, crosshig
the Alps, marched on Rome.3
' Lact\, de Mortib. persecutor., sub. fin.
1 Euseb., 1, IV, c. ivi ; Lact., loc. cit.
s See Eueeb. in Vita Constant.
241
As the army of Maximus was stronger than his own, he felt

that he had need of some extraordinary help, and he thought of
gaining the favour of the God of the Christians. He prayed to
Him in the most earnest manner to make Himself known to him :
this prince had a sincere heart, and he was heard. About mid
day, while he was marching at the head of his troops, the weather
being calm and fine, he perceived in the heavens a shining cross,
on which were written in bright characters the words, By this sign
thou shalt conquer.' The whole army witnessed the prodigy; but
no person was more alarmed than the prince. He spent the rest of
the day in seeking out the meaning of such a wonderful occur
rence. The following night, Jesus Christ appeared to him during
his sleep with the same sign, and ordered him to make according
to this model a standard to be borne by his troops in war, as a safe
guard against his enemies.
Next morning the emperor called his most skilful workmen,
and drew out for them a design of the standard. It was a kind of
pike, covered with scales of gold, and having a bar running across,
from which hung a banner woven of gold. At the top of the cross
was a crown, enriched with precious stones. The crown enclosed the
first two letters of the name of Christ, interlaced thus, Tp On the
banner appeared images of the emperor and his children. 5fC To this
standard was given the name Labarum. Constantino chose out of
his guards fifty of the bravest and most pious to carry it one
after another. Encouraged by this heavenly vision, he did not
hesitate to give battle to his enemy. Maximus was overcome ; and,
while endeavouring to escape, was drowned in the Tiber. Rome
opened its gates to Constantino. The new master of the world sent
for Pope St. Sylvester to instruct him in the truths of the Christian
Religion, of which he made a public profession ; and his first care
was to publish an edict in favour of Christianity.1
There is nothing in history more certain than this miraculous
appearance of a cross, related by Eusebius of Coesarea, the historian
and friend of the emperor, and confirmed by many other writers
and by monuments of every kind. If some one else had told us of
it, says the learned Bishop, he would have had much difficulty in
persuading us to believe it; but the Emperor Constantino having
himself narrated this prodigy for us, and assured us of the truth of
his statement with an oathassured us who write this history
can any person doubt of it, especially after the result has justified
the promise ?
Thus spoke Eusebius at a time when a countless multitude of
In hoc eigno vinces.
VOL. III.
1 Vita Constant.
17
242
CATECHISM OF PRR8KVRRANCE.
people, eye-witnesses of the fact, were still living, and might have
given him the lie. People have the good grace to come forward
now, fifteen centuries afterwards, without proofs, without documents,
and to call in question such an important fact, solely because,it
does not suit themwhat do I say ?solely because it proves the
divinity of a Religion that is feared because not loved, and not
loved because incompatible with the evil that is loved ! For the
rest, though we should give up this miracle to impiety, its cause
would be nothing the better thereof: as we shall see 'in the next
two lessons. We ask the believer and the unbeliever to read them
with equal attention, the one to be strengthened in his Faith, and
the other to be enlightened.
Up to the time of Constantine, the Church had had no social
existence. There were Christian families, but there were no Christian
nations. In ascending the throne with Constantine, Religion passed
from the domestic to the social state. Then did she make her in
fluence felt on nations, as she had made it felt on individuals.
Public manners, the laws, language even, became gradually Christian,
and the triumph of Our Lord ended by being complete. This
salutary influence is well worthy of our study for a few moments.
We owe so much to Religion, and we are so inclined withal to for
get her benefits, that it is a real service to men to recall them to their minds.
Let us, therefore, recollect ourselves, and consider this influence,
first, on the Laws ofNations, that is to say, in the relations of peoples
one with another. Before the time of Christianity, the great law
that regulated the relations of peoples among themselves was the
law of might. Woe to the conquered!' was the general motto : hence,
war was made only for the sake of booty or slaves. War was always
accompanied with slaughter, burnings, and devastation in the
conquered country, and followed by the slavery of its inhabitants.
Now, we have seen what was the fate of slaves. Chains that
could not be burst, all kinds of cruel treatment, the obligation of
slaying one another in order to amuse their conquerors or to add
honour to funerals : such was the only future that awaited them.
Christianity, passing on to the social state, modifies little by
little this barbarous code. For the heartless law of brute force, it
gradually substitutes the sweet law of universal charity. War is
no longer waged with the same barbarity. Prisoners are no longer
treated as slaves; gathered up on the field of battle by the
conquerors, the wounded are cared for, comforted, and restored
first to health, and afterwards to their country and their family.
Vffi victis.
243
Such is the general character of war among Christian nations ; and,

that everyone may know that it was by Christianity alone that this
terrible scourge was so lightened, it still retains its character of
barbarity among those modern nations which have not received the
influence of the Gospel, and it becomes more and more barbarous
among Christian nations in proportion as they lose this holy in
fluence.
From this mild tempering of war came gradually the aboli
tion of slavery ; but here, how wise and far-seeing did Christianity
show itself! To call slaves quite suddenly to liberty, would have
been to disturb the whole world. Our Lord was content to lay
down the principles of liberty in the Gospel, saying, " You are
brethren ; love one another as you love yourselves." And the
Apostles and the Church proceeded to make, according to oppor
tunities and circumstances, the application of these principles ; and,
without any violent shock or revolution, slaves passed on to liberty !
It is admirable to behold the successive modifications of legislation
under Christian influence. Read the Justinian Code, and the
Capitularies of our own kings, especially those of Charlemagne, and
you will assist at the transformation of the old into the new world.
Here again, that everyone may know that it is to Christianity, and
to Christianity alone, that the credit of abolishing slavery is due, it
is enough to see how idolatrous nations still live under a pagan
regime, and how rife is slavery still among them.
Let us now consider the influence of Christianity on the Political
Order of things, in the relations between kings and peoples. Under
paganism you always see the right of might predominant, that is to
say, the weak everywhere victimised for the benefit of the strong.
Kings were real despots ; and peoples only vile herds that served
all the caprices of their masters. The history of the Roman
emperors places this humiliating truth in a class of points that are
indisputable. The Divine Legislator, the King of Kings, died for
His people, and from the summit of the cross He said, " Let him
who is first among you become the servant of the others." From
the same pulpit, we receive another lesson. While practising
obedience to His Father even unto death, the Son of God said to
the peoples, " I have given you an example, that you may do as I
have done." Previously He had said, "Render to Caesar the things
that are Caesar's." In these lessons is the consecration of authority
and duty, the principle of the spirit of sacrifice, the true basis of
society. Hence, when Christianity passes on to the social state,
the peoples are no longer for the kings, but the kings are for the
peoples : as children are not for parents, but parents for children.
Dignities and lofty stations are called charges ; and at the root
244
of these principles is the abolition of the right of material force.

From all this has come that character of gentleness and equity
which distinguishes the legislation of Christian peoples.
And that it may he well known that it is to Christianity, and
to Christianity alone, that we are indebted for these advantages,
idolatrous peoples are still ruled by the law of the strongest : their
kings are despots. The more the influence of the Gospel is
lessened among Christian nations, the more unjust, barbarous, and
contradictory do the laws become ; the more does despotism oppress
and extend ; the more does the State conspire against freedom and
property ; in a word, the more do all things tend to become as
they were in the days of Tiberius and the other Caesarsthat is to
say, the more do we return to the arbitrary sway of paganism.'
On the Civil Order. We have already seen what Christianity
did in the family for the father, the mother, and the child. These
benefits became laws under Constantine; that is to say, this
emperor, applying to legislation the great evangelical principle of
charity and equality, abolished polygamy and divorce : the two
sources of slavery, disgrace, and misfortune to the pagan family.
One indissoluble marriage, which dignifies the husband, ennobles
the wife, and secures the life and the education of the child, in a
word, which forms the happiness of the family in modern society, is
so much a benefit of Christianity that wherever the Gospel does not
reign, polygamy and divorce still flourish ; and wherever the
Gospel loses its influence, these two scourges reappear in one shape
or another. Thus, under Christian influence, national laws,
political laws, civil laws, all the relations of men among themselves,
are modified, perfected, sanctified. Modern nations ! here lies the
principle of your superiority. May you never forget it ! May
you never oblige iteligion to utter these bitter words, / have
"brought up children, and they have despised me!' Beware : Christianity
was the triumph of charity over brute force, of regenerated man
over degraded man, of the spirit over the flesh ; if you drive it out,
it will go to other peoples, worthier than you of its benefits ! As
the sun, sinking beneath the horizon,, leaves nothing after him but
a mournful gloom, so the heavenly light of the Gospel, departing
from you, will leave you nothing but the darkness of error and the
chaos of anarchy, with the expectation of the chains of slavery and
the horrors of barbarism. See what has happened in Greece and in
Africa, formerly so enlightened, so prosperous, and so happy, when
they were Christian ! Let their example serve you as a lesson.
t See Code de la Religion et des maurs, by the Abbe Meusy, 2 vols, in
duodec. ; and, regarding all tho details of tbis influence, our Histoire de la
st'i wti domtstigue, t. II.
1 Is., i.
245
Lastly, the influence of Christianity on All v>h> suffer. Under

paganism the weak were everywhere oppressed and outraged.
Everything that Christianity wrought in the laws was directed
solely towards the end of protecting weakness against strength ; and,
thanks to its influence, the combats of gladiators were abolished.
But outside the action of the laws there remained a multitude of
miseries to alleviate. Christianity had to provide all the resources
needed; but under persecution it was forced to confine them to
itself. Scarcely was it set free, when it appeared as an immense
overflowing of charity. It might have been called a river of love,
which, falling from a high mountain, burst all banks, covered
all fields, bearing life and fertility in all directions. Vying
with one another might be seen houses rising for the support of
little abandoned children, no matter what was the religion of their
parents ; others for orphans ; others for the sick ; others for
strangers and travellers ; others for all classes of the poor in
general : ' not a misery that had not its solace and its palace.
It was usually an apostle of this divine charity, a Priest, that
had the superintendence of it, as at Alexandria St. Isidore, under
the Patriarch St. Theophilus; and at Constantinople St. Zoticus, and
afterwards St. Samson. There were individuals who maintained
hospitals at their own expense, as St. Pammachius at Porto and St.
Gallicanus at Ostia. The latter had been a patrician and consul,
and it was a wonder that drew spectators from all parts to see a
man of this rank, who had enjoyed the honours of a triumph and
the friendship of the Emperor Constantine, to see him, I say, wash
ing the feet of the poor, and serving them at table, and lavishing on
the sick all kinds of care.' How often since his time has the same
example been given by kings and queens, by princesses delicately
reared on the steps of a throne ! The service of the poor, which
cannot be too highly praised, is a distinctive characteristic of the
Christian Religion.
Holy Bishops spared nothing in providing for such expenses.
They paid great attention to the burial of the poor, and the ransom
ing of persons who had fallen into the hands of barbarians, as often
happened during the decline of the Roman Empire.'' For these
alms they even sold the sacred vessels, though so much privileged.
St. Exuperius, Bishop of Toulouse, reduced himself hereby to such
a degree of poverty that he was obliged to carry the Body of Our
1The home for infants was called in Greek brcphotrophium ; that for
orphans, orphanotrophium ; that for sick people, nosocomium ; that for
strangers, xenodochium ; that for old men, geronlocomium ; that for all classes
of the
a Baron., ad Dec. 3.
246
CATECHISM OF PER8EVERASCE.
Lord in a basket and the Precious Blood in a glass. St. Paulinus,

Bishop of Nola, after selling everything else, sold himself as a slave
to ransom a widow's son. Thus the great treasures of churches,
the gold and silver ornaments, were regarded only as a deposit, held
in expectation of an occasion to employ them, such as a public
calamity, a plague, a famine : everything should yield to the main
tenance of the living temples of the Holy Ghost.'
This change in manners is no less miraculous than the change
in ideas. If, during the persecutions, a man had suddenly pre
sented himself in the midst of the amphitheatre, where Old Rome
drank with delight the blood of Christians, and, addressing the
emperor, the senators, and the Roman ladies, had saidIfoble
emperor, who beholdest the world prostrate at thy feet ! illustrious
senators, descended from the Fabii and the Gracchi ! and you
superbly-robed matrons, so delicate and so disdainful 1 the day
will come, and it is not far distant, when your daughters, having
become Christians, will consider it an honour to serve the poor and
the enslaved. All the miserable wretches on whom you now
scarcely deign to cast a look, whom you crush with chains and
clubs, whom you send to die on desert islands or by lonely road
sides, or whom you throw to your muraenas, will be gathered up
by your sons, respected, kindly cherished, and called by the name
of brethren. The most illustrious of your children in future times
shall regard it as more glorious to be the servants of the poor than
the offspring of Scipios or Caesars:if, I say, a man had used this
language, he would assuredly have been thought a fool. Neverthe
less, he would have uttered a prophecy. And if, a hundred years
after Constantine, all these great personages of Rome could have re
turned to the earth, what would have been their amazement on
seeing the prophecy fulfilled ? Would they not have exclaimed,
It is an inconceivable prodigy, it can only be the work of God
Ineredibile, ergo divinum f
Prayer.
liberty to Thy Church ! Praise be to Thee for all the benefits that
it has poured on the world, and on each one of us individually !
daily prayfor my temporal superiors.
1 Pleury, Mosurs des Chretiens, p. 330.
2 Tertull., adv. Marcion.
CATECHISM OF PERSEVKRANCE.
247
LESSON XXI.
Summary. Reflections on the Establishment of Christianity : Difficulty of
the Undertaking ; Weakness of the Means ; Greatness of the Success.
Supposition.
The first necessity of our days is to root Faith in souls. Unless we
are greatly mistaken, the best means of doing bo is to present in all
its simplicity the fact of the establishment of Christianity : no
proof more complete, more forcible, or more popular ! We are
about to set this fact forth, by summing up in the present and
next lessons all that has just been explained with regard to the first
three centuries. Nothing more authentic than our narrative. It
rests on the unanimous testimony of Jews, Pagans, and Christians,
that is to say, on the authority of unexceptionable witnesses.' To
deny their depositions would be the same as to deny all historical
certainty. Now, to exhibit this fact in the broad light of day, it
will be enough to show it from three different points of view,
namely, as regards the difficulty of the undertaking, the weakness of
the means, and the greatness of the success.
1. The difficulties of the UKDEKTAxrao. Jewish, Pagan,
and Christian authors tell us with one voice that at the time when
Christianity made its appearance, the whole earth, save one little
corner inhabited by the Jews, was given over to idolatry. The
object of the undertaking was to destroy Judaism and Paganism,
and on their ruins to raise the fabric of Christianity. There was
question therefore of declaring war against all peoples, and of
attacking them on that point which is the strongest and most
sacred in the human heart, namely, the religious sentiment. Among
the Pagans, the religious sentiment was particularly energetic ; it
was confounded with the passions, which had become the sole object
of general worship. Among both Jews and Pagans, it was con
founded with prejudices most flattering to the national pride ; for all
regarded their political institutions as inviolably connected with the
preservation of their religion. On the faith of her oracles, Rome,
' Their testimony may bo seen (a) in Bullet, Mist, de Vetabl. du Christ. ;
(4) in P. Decolonia, la ViriU du Christ, prouvte par Its auteurs patens ; (c) in
P. Mamachi, Origines et antiq. chris., t. I, II, III, et IV ; (d) in all the Fathers,
especially St. Justin, Tertullian, Origen, Arnobus, and Lactantius; () in
Tacitus, Hist., 1. XV, and Suetonius, in Vespas. et Domit., etc ; (/) in all Gospel
Demonstrations ; (g) in the Talmud, etc. j (A) in Baronius, Ann. Ec from the
year 34 to the year 310.
248
the mistress of the world, thought Paganism the cause of her successes and the pledge of the everlasting duration of her empire. It
is plain therefore that the whole undertaking was only a tissue of
difficulties, one graver than another.
First Difficulty : To destroy Judaism. The Jews were few in
number, it is true, but their attachment to their Religion was most
ardent, most deep, and most interested.
A most ardent attachment. For several centuries they had been
radically cured of their inclination to idolatry. Bather than re
nounce the Law of Moses, they had suffered pillages, devastations,
wrongs of every kind, from the King of Syria. In defence of their
faith, a great many of them had shed their blood on the field of
battle, under the leadership of the sons of Mathathias. Others had
generously confessed their faith before tyrants, and let themselves
be put to death amid the most frightful tortures rather than abjure
it: such were the holy old man Eleazar, and the mother of the
Machabees, with her seven sons.
A most deep attachment. Judaism was the true Religion. It
had God Himself for its Author ; the patriarchs and the prophets,
who were the glory of the nation, for its interpreters ; the Jews
themselves for its only depositaries. Jerusalem was the dwellingplace of the Lord ; His temple, the only sanctuary in which He
received the adorations of men and delivered His oracles. A long
series of prodigies served as the foundations of this Beligion. The
fidelity of the Children of Israel to the Law given from Heaven
had been the source of innumerable blessings to them: it had
merited for them the favour of the haughtiest conquerors ; it was
still the secret of their strength, and of their superiority over all
other peoples.
A most interested attachment. The false interpretation given
by the Pharisees to the prophecies was so flattering to the national
pride that it had become the basis of all their hopes. The Jews '
looked forward with a fanatical obstinacy to the arrival of a Con
quering Messias, who would deliver them from the yoke of the
Gentiles, place in their hands the sceptre of the world, and bring
back to them the happy days of the reign of Solomon.
Now, it was necessary to convince them that the Pharisaical in
terpretation of the prophecies was an error ; their expectation of a
Conquering Messias a chimera ; their religion a vain shadow,
which should give place to the reality ; their title of the chosen
people of God, hitherto exclusive, a title which should be shared
by all other peoples. It was necessary to convince them that their
great hatred and contempt for the Gentiles were two guilty senti
ments, which should yield to fraternal love : so far that, passing
249
over the prohibitions laid down in the Law of Moses, which for
bade them all religious intercourse with Pagans, they should, under
pain of everlasting damnation, adore with them in the same temples
and according to the same forms of -worship a Man who had been
judged, condemned, and executed by themselves and the Pagans as
a notorious malefactor, and should recognise Kim as the only God
of heaven and earth.
Second Difficulty : To destroy Paganism. The Pagans were no
less attached to their religion than the Jews. In effect, far from
restraining the passions, Paganism flattered all the inclinations
dearest to the heart of man. The mind was not obliged to stoop
under the yoke of impenetrable mysteries : everything in pagan
dogmas was easy to degraded reason, and, moreover, there was no
authority that could compel it to receive as the rule of its belief
whatever it chose to reject.
The morals of Paganism left the heart perfectly free as regards
its affections. " The disorders towards which man feels such an
insatiable propensity were . not only permitted, but even held in
honour ; nay, rewards were decreed to them. What do I say ?
Authorised and consecrated by the example of the gods, they were
to a certain extent obligatory. Excesses of intemperance and
luxury were the chief elements in the mysteries of Bacchus, Cybele,
and Venus. To abandon oneself to public prostitution was an act
of religion. The gods also encouraged an ardent desire of riches,
even when sought by unlawful means. Thieves used to invoke
Mercury and the Goddess Laverna, that they might have success in
their enterprises. The idea of a life to come mixed no bitterness
with the pleasures of this life. No crimes were to be punished in
Tartarus but a few monstrous ones, which men naturally abhor,
and which nearly all avoid : other disorders would not prevent ad
mission to the Elysian Fields."'
The worship of Paganism set forth as many charms as its
dogmas or its morals. " To honour the gods, magnificent temples
were raised ; the priests, superbly clad, sacrificed pompously-decked
victims ; young persons of both sexes, attired in long white robes
and crowned with flowers, waited on the ministers ; all the people
displayed the richest things in their possession. Emperors, consuls,
magistrates, and senators, bearing the emblems of their dignity,
heightened by their presence the splendour of the ceremonies. The
air was filled with exquisite perfumes, burned in profusion. The
sweetest voices and the most harmonius instruments joined in an
' See Bullet, Histoire de Vetoblissement du Christianisme ; and Les TroU
Bome, description of the Coliseum and the Grand Circus, t. I et II.
250
CATECHISM OF PEIiSEVERANCE
entrancing concert. The sacrifice was followed by banquets, dances,

games, gladiatorial combats, illuminations, and plays. Such were
the festivals of the gods : public and general diversions. Rome
consecrated nearly half the year thereto."'
A dd that whatever could authorise a worship gave its support
to this attractive religion. Men had imbibed a love for it with their
mother's milk : they regarded it as the most precious inheritance
received from their ancestors. The peoples considered that their
happiness was inseparably attached to it ; they made it the founda
tion of their republics and their states. It was so dear to them
that they would fight more earnestly in its defence than for their
lives. This religion was so old that its origin was lost in the vista
of ages. It was supposed to have begun with the world : the one
had the same gods named for its authors as the other. All times
and countries rendered testimony to it. The greatest orators
avenged the outrages committed against it. The proudest generals
of armies would never set out on their expeditions without
first going solemnly to invoke the gods in those temples which were
afterwards to be adorned with the trophies of their victories. The
masters of the world thought it an honour to be the servants of the
gods.
" The gods had manifested their power when it was invoked.
The temples were full of inscriptions placed there by persons
who had experienced their aid ; and histories were full of the
prodigies which they had wrought. They delivered oracles which
proved that the future was unclouded to them. There were even
some places made famous by a series of prodigies daily occurring
at them, and some temples in which the gods had appeared under
human form. The Sibylline verses promised Rome that she should
retain her empire as long as she observed her ancient ceremonies ;
and this city showed an ardent zeal for the maintenance of a re
ligion which assured her of such a high destiny. It was thus that
heaven and earth, gods and men, seemed to concur in the establish
ment of idolatry.'"
Third DifHculty : To establish Christianity. To destroy Judaism
and Paganism was only the first and the easier part of the under
taking ; to raise Christianity on their ruins was the second. Now,
what was this Christianity ? It was everything most repugnant to
the Jews and the Pagans, everything most opposed to the inclina
tions of degraded man. To the greater number, Christianity in
1 See Bullet, Hisloire de Vctahlissement da ChrUtianisme ; and Lea Droia
Bome, description of the Coliseum and the Grand Circus, t. I et II.
Bullet, id., p. 62. See also, in Lea Trois Bome, the history of the oracle
of Prenesta, t. III.
2.51
itself was quite a new Iteligiona Religion decried beforehand by

the ignominious death of its Authora Religion thought con
temptible by the poverty and the obscurity of its followers.
To a considerable number, among the Jews as well as the Gen
tiles, Christianity was something still more odious : it was a
formidable apparition of the truth, of that accusing truth which
man dreads as a plague, because it condemns his works of darkness,
and pursues him with a pitiless light and an implacable remorse.
What would not be the alarm and the rage of all those men of cor
rupt hearts with whom the world was full, when they should behold
this absolute Queen coming to vindicate her usurped rights ? If
the wisest of the philosophers, Socrates, was, as we are told, con
demned to drink hemlock for having dared to bring forward one
reforming truth, how would they be treated who should proclaim
all with an authority permitting of no reply ? Thus, by a singular
coincidence, both the ignorance of tho vulgar and the learning of
the wise combined in opposing the establishment of Christianity.
It must be said that their most dangerous accomplice was
Christianity itself. In its dogmas, it was a Beligion all bristling
with mysteries offensive to reason. Foolishness to the Gentiles
and a scandal to the Jews, it preached only one God, and in this
God three Persons. It preached a Man-God ; a God born of a
Virgin ; a God to be eaten like a morsel of bread and drunk like a
few drops of wine ; a God a Jew, nay, a crucified Jew ; and a hundred
other dogmas alike incredible, ridiculous, absurd to the eyes of
human wisdom, which it was necessary however to admit without
a word of complaint, to admit so unhesitatingly as to be ready to
die in their defence, under pain of falling, at the close of life,
into eternal flames.
In its morals, it was a Religion terrible by its severity and its
austerity. Terrible by its severity, it was not satisfied with con
demning those guilty actions which Paganism made virtuous. It
proscribed the least word, look, or gesture contrary to any one of
the virtues that it preached ; and it preached all. What do I say ?
Going down into the depths of consciences, it sought out the most
hidden and delicate fibres of sin, and pitilessly tore them away. To
its eyes, the mere passing thought of evil, if indulged, was a crime
that should be punished with an eternity of 'woe. No compromise
with inclinations the most importunate or the most cherished.
Terrible by its austerity, it spoke of nothing but prayers, tears,
mortifications, fasts, privations, humiliating avowals, and a thousand
other such practices, one more disagreeable than another. It re
quired the observance of unknown lawslaws contrary to ancient
customs and established prejudicessuch as those bearing on the
252
forgiveness of injuries, the love of enemies, the near relationship of

all mankind, consequently the abolition of slavery, which was the
social basis of the whole pagan world.
In its worship it was no less repulsive. It was a poor Religion,
which, instead of pompous feasts, dances, gaieties, plays, combats,
offered nothing but sad memories, sober readings, serious reflec
tions, solemn prayers, in no way flattering to the senses : a Religion
altogether spiritual and of the future, which offered nothing as a
reward here on earth but contempt, hatred, spoliation, death, under
the most frightful forms, and, after death, invisible goods of whose
nature man could not so much as conceive an idea.
Fourth Difficulty : The Extent of the Undertaking. On whom
is the attempt made to impose this terrible Religion ? Is it on a
few sequestered, ignorant, half-savage villagers ? No. Is it
on a few cities of the East or the West, strangers alike to the en
lightenment and the depravity of the rest of the world ? No. Is
it on barbarous peoples onlynot on the Greeks and the Romans,
the pioneers of civilisation ? No. This Religion is to be preached
to all peoples without exception, from pole to pole : the under
taking is to have no other limits than those of the earth. " The
colds of the North, the heats of the South, the vastness of the
ocean, the ruggedness of mountains, the sands of deserts, will
be frail barriers against its progress. The colossal empire of the
Ceosars, which imagines itself the whole world, is only to be a part
of that Church which shall be established. The proud Roman, the
effeminate Asiatic, the voluptuous Indian, the stupid Moor, the
headstrong German, the fierce Scythian, all take their places in this
project. The Gospel shall be preached in the synagogues of the
Jews, in the temples of idols, in the academies of Athens, in the
squares of Rome, in the courts of the masters of the world. The
influence of climes, the antipathies of minds, the jealousy of glory,
the rivalry of sway, the contrast of manners, the variety of costumes,
the peculiarities of vices, must not prevent all peoples from uniting
in one society and adopting one belief, from observing the same
maxims and practising the same virtues, from regarding one another
as the members of one family."'
Fifth Difficulty : The Time. What time was chosen for preach
ing this strange folly, for imposing this cruel Religion ? Doubtless
one of those barbarous ages mentioned by the poets, when men,
wandering through forests, without instruction, without protection,
were ready to believe any dream narrated for them by clever im
postors ; or, without passions as well as without vices, were ready
' Bullet, id., p. 65.
253
to receive the painful yoke of any morality whatsoever that should

be presented to them ? No. The precise age chosen was that of
Augustus, the most enlightened and the most corrupt of all pagan
ages : the age of orators, historians, poets, philosophers, diplomatists,
warriors, men so great that they are still, through a strange
infatuation, held up before youth as models and masters, yet men
whose debaucheries seem almost fabulous, men whom the very
idea of duty or restraint was enough to set in a fury. To practise
theft, usury, extortion, infamous vices under every form and with
every refinement, was their study, their life. To have their fellowmen devoured by armies of tigers, lions, and panthers, or slaughter
ing one another in their presence, was an amusement so regular
that the sun could not rise a single day without shining on it some
where ; an amusement so pleasing that mountains of gold would be
sacrificed to procure it ; an amusement such that, by promising it
to the people, a man might be sure, though he were the last of the
vile, to reach the first dignities of the empire.'
Sixth Difficulty: Calumniators. Scarcely had Christianity
made its appearance when thousands of calumniating voices were
raised against it They followed, accompanied, preceded all its
steps, spoiling its early conquests, and labouring to render future
ones impossible. Divided on every other point, the Jews and the
Pagans had agreed to maintain that wrathful concert which resounded
through East and West. Nobodies, renegades, blasphemers, rebels,
destroyers of the true Religion, enemies of the holy nation, disturbers
of the public peace ; profaners of Scripture, which they wickedly
interpreted in a manner adverse to all the hopes of Israel ; fanatics,
who carried their sacrilegious deceptions so far as to substitute for
the God of Abraham, Isaac, and Jacob a notorious malefactor,
juridically condemned and executed for his crimes: such were, with
many other insults, the names applied by the Jews to the Christians.
" The disciples of Christ," said the Pagans in their turn, " are
atheists, whose impiety provokes the anger of the immortal gods ;
magicians, who, the better to succeed in their wicked designs, do
not wish to have among them any learned, virtuous, or rich men,
but only simpletons, dupes, children, silly women, slaves, criminals,
like those who invented this abominable superstition, and whose
leader, delivered up to Pilate by his own nation, justly underwent
the infamous punishment of the cross ; monsters with human faces,
who, in their nocturnal banquets, slaughter an infant, drink its
warm blood, and greedily eat its flesh, after which they plunge
into the most shameful debnurherios."
1 See Cicero, quoted in our Histoire de la Famille, t. I.
254
These calumnies and a thousand others were so prevalent that

the name of Christian meant a person guilty of all sorts of crimes,
so that it was enough to bear it to be straightway judged deserving
of all tortures and the hatred of the human race.1
Seventh Difficulty: Heretics. Pursued with so much indigna
tion, Christianity had no resource but in the close union of its mem
bers. Yet behold how a new obstacle, the most dangerous perhaps
of all, is formed from the beginning in the very bosom of the new
Religion !
Division occurs among the Christians : heretics make their ap
pearance. A few steps from the Upper Chamber, whence Christianity
lately came forth, they raise altar against altar. Even in the life
time of the Apostles, they change the doctrine of the Master,
weaken the authority of pastors in the minds of neophytes, compose
histories that throw doubts on the authenticity of the Gospels,
preach monstrous errors that give rise to detestable sects more nu
merous during the first three centuries of the Church than at
any other period. Profiting of this division, the Jews and the
Pagans begin to cry out that Christians are deserving of no credence,
since they agree so ill among themselves.
Eighth Difficulty : Philosophers. In the train of the heretics,
come the Jewish and Pagan philosophers. Lending an attentive
ear, they gather up every rumour that is afloat concerning the
Christians. They seek information. They read the Scriptures
and the Apologies. Then, taking it up as a duty, they set about
proving that all the rumours are well founded, that the Christians are
really atheists, enemies both of the gods and the Coesars, in a word,
criminals such as described; and that their doctrines are a heap of
reveries, contradictions, and impieties. Nothing is wanting in the
works of the philosopherschallenges, sarcasms, arguments, research,
eloquence, genius itself.* No objection is forgotten : so that even in
the fourth century the ablest enemies of Religion could not find a
new one. The case was settled. The people, always accustomed
to believe the assertions of their sages, were immovably fixed in
their opinion regarding the Christians, and this opinion they summed
up in a few expressive words, The Christians to the lions P
Ninth Difficulty : Comedians. While the calumniators draw
general execration on Christianity, and the heretics rend its bosom,
i Tertull., Apol., c. x. : Tacitus, Annal., lib. rv.When being led to exe
cution, they were preceded by a herald, who cried out, An enemy of the
emperors and the gods !Euplius Christianus, inimicus deorum et iinperatorum. (Act. martyr., D. Ruinart, p. 440.)
' See the words of Celsus, Porphyry, Lucian, Julian the Apostate, &c.
3 Christianos ad leonem. (Tertull., Apol., c. xl.)
CATECHISM OF PERSEVEBANCE.
255
and the philosophers banish it from the minds of intelligent men,

the comedians lay profane hands on it, and hold it up to the derision
of the people. Its most august ceremonies, its most sacred mysteries,
its most venerable laws, ridiculed in the theatre, are struck with a
condemnation that drives far more persons away from them than
the sword of the executioner. How, I ask you, could anyone be ex
pected to reverence in the morning what he had witnessed the pre
vious evening with laughter and scorn ?'
Tenth Difficulty: The very Progress of Christianity. Who
would believe it ? It is not even by the progress of Christianity
that there will be no obstacles raised against its propagation, no
threats uttered against its existence. Among those who hear the
new preachers, some, docile to grace, embrace the truth ; others re
main obstinate in error. Children become Christians ; parents con
tinue pagans. Slaves are baptised, and refuse to follow the abomin
able caprices of their masters. Buyers no longer visit the shops of
the sellers of idols. Families and cities are divided. The ties of
kindred and friendship are ignored : the brother denounces his
brother ; the father, his son ; the husband, his wife ; the master,
his slave ; the friend, his friend. Intestine quarrels prevail every
where, and daily provoke violent explosions of rage against the new
preachers and their doctrines.
Eleventh Difficulty : Persecutions. Aa the waves of the sea on
a stormy day rise to the full height of the rocks that gird the coast,
so this mass of calumnies, surging to and fro, with murmurs and
accusations, reaches at length the imperial throne, on which is
seated a Nero or a Diocletian. To the emperor it is henceforth an
evident fact that Christianity is an element of discord ; that the
Christians are a turbulent sect who oppose the prosperity of the
empireimpious wretches who shake its foundations by provoking
the anger of the gods, the worship of whom is the pledge of Rome's
everlasting domination. If the barbarians threaten the frontiers, if
the imperial legions meet a check, if the Tiber overflows, if an
earthquake occurs, if a drought is felt, if a pestilence comes, the
Christians are responsible for it.*
Then are set afoot those famous persecutions, those general
massacres, of which the whole world hears, and which, a thou
sand to one, will extinguish the new Religion in the blood of its
disciples. At a time when the lives of human beings are recklessly
sported with, when the most cruel tortures are the most agreeable
to the spectators; no rank or age or sex is spared : the more victims,
See the martyrdom of St. Geneaius.
, Tertull. , Apol., c. xxxriii.
256
CATECHTSM OP PERSEVEKAtfCE.
the more glory. Ordinary punishments seem too mild for wretches
known to be the enemies of the gods and the State: others that
make us shudder are invented. The Christians are beaten with
rods, flayed with iron hooks, consumed by fire, nailed to crosses. It
is merely a pastime to see them pulled to pieces by dogs, or devoured
by lions. They are covered with burning plates, seated on red hot
chairs, plunged into boiling oil, roasted at a slow fire, ground under
millstones, cut up into little bits. On their bodies, covered with
wounds, there is nothing more to be torn but their wounds. The
few moments of life remaining to them are cruelly economised :
either those tortures are selected which bring about death most
gradually, or they are cured with barbarous care, that they may be
able to endure new ones.
Pity has no place for them in the hearts of men : their sufferings
are hailed with shouts of joy. Death itself does not set them free
from the grasp of their persecutors. The sad remains of their bodies
provoke rage : they are burned to ashes, thrown into rivers, flung to
the winds, that they may if possible be annihilated. Rome is
drunk with their blood ; she pours it out in lavish streams,1 and
yet she is not satisfied. Like a terrible fire, the persecution once
kindled in the capital spreads from city to city, from village to
village, until it reaches the ends of the empire, then almost as ex
tensive as the world. It is not a persecution of a few days : we
must count the times of the sufferings of the Church by centuries.
For three hundred years we can follow her only by the traces of the
blood that she sheds, and the glare of the piles that are lighted to
destroy her.
To persecutions of blood succeed those of flattery. They who
cannot be seduced by harsh measures must by gentle ones. Riches,
1 Bullet, id., p. 81.Persons have tried to call in question the tortures of
the martyrs, on the ground of their being too frightful. Such persons show
clearly that they know little of antiquity. First, the most dreadful of all,
which was commanded by Nero, is related by Tacitus himself, apagan historian
above suspicion. Then, most of the others wero used towards slaves, parricides,
faithless vestals, and great criminals in general. Now, among all criminals,
the Christians were supposed to hold the first rank.
It is also said that the number of the martyrs has been exaggerated. The
same answer. When we see Caligula causing eighteen thousand men to be
slaughtered in one day for the amusement of the people, when we see countless
thousands of gladiators led into the amphitheatre by emperors, magistrates,
and private individuals, we have a manifest proof that under paganism no
value was set on tho lives of men ; and the greatest massacres are perfectlv
credible, for they perfectly harmonise with the spirit of the period. On these
matters, see Mamachi, Decosfumi de' primit. CrUt., t. I., pref. ; Bullet, Hist, de
Vetabl. du Christ.; Barouius, AntuU., an. 34, 313 ; les Trois I2&me, t I., II.,
IV.; &c.
CATECHISM OF PERSEVEKANCE.
257
honours, offices, the favour of the prince, all are promised to win
over men insensible to pain, against whom tortures are useless, for
whom death has no sting. It is thus that every effort is made to
efface the name of Christian.1 Now, summon before your eyes all
the difficulties that we have just pointed out, give free course to
your mind, and tell us whether you can imagine any undertaking
more gigantic than the establishment of Christianity.
2. The weakness op the means. The revolution here proposed
is assuredly the most difficult imaginable. Yet the means may be
so powerful, and so suitable, that they will gradually produce re
sults deemed impossible. Accordingly, one expects, and good sense
requires, the appearance of beings as extraordinary as the mission
confided to them. Since human nature presents none of such a
character, doubtless the angelic will provide heroes for this amazing
conquest ? No. What then ? Human nature. At least there will
be chosen out of humanity all that it contains most distinguished
by superiority of talent, by nobility of birth, by splendour of
dignities, by immensity of wealth, by greatness of powerthe
Caesars, the absolute masters of the world? No. At least the
Greeks, famous throughout the earth for their wisdom and their
marvellous eloquence ? No. The Romans, whose very name makes
kings tremble ? No ; but, instead of all these, the barbarians !
Well, at least illustrious barbarians, such as the Egyptians, fathers
of science, or the Gauls, objects of terror to Rome itself? No;
less yet.
Who then ? The Jews, a people hated and despised by all other
peoples. But at least the chiefs of the nation, the high-priests, the
rich, the learned ? No. Who then ? Men of the lowest class
fishermen by occupation. But under a rough exterior they doubt
less hide the finest gifts of genius ; they are most eloquent ? They
do not even know their own language. Most learned ? They know
nothing but the art of fishing. Most rich ? Their wealth consists
of a few boats and nets. Most virtuous? One has been guilty of
perjury, others of ambition and jealousy; all are looked upon aa men
of low character, men of evil life.3 They are, then, heroes by their
courage ? The bravest of them all trembles like a leaf at the voice
of a servant-maid. At least their want of courage will be counter
balanced by their numbers; there will be millions of them ? There
are twelve, neither more nor less. Yes, twelve fishermen, twelve
Jews, which literally means twelve of the last of men from the last
of nations ; or, according to the just expression used by one of
1 Bullet, id., p. 82.
> Celaus, in Origen, L II., n. 46 ; id., 1. 1., 26.
VOL. ill.
IS
258
themselves, they are the refuse of the world.' Such, as we learn

from the unanimous testimony of Jews, Pagans, and Christians,
were the heroes of the greatest enterprise ever conceived. These
were the men who should appear at the most refined courts, speak
before the most illustrious assemblies, and be the teachers of
kings and peoples. Theirs was the task to convince the wise of
folly, the philosophers of ignorance, the whole world of crime and
error.
Here again consider the material of which the Apostles were
made, and tell us whether any means could possibly be found more
disproportioned to the immensity of an undertaking. That a dozen
of boatmen should think of triumphing over the worldwhat a
mockery !
3. The gbeatness of the sdccess. What will the issue of the
undertaking be? What success can be expected from men who
seem to have no idea of the nature of obstacles? "On the one
hand, we see a pleasing and pompous religion, which is believed to
be the work of the gods, which is thought as old as the world,
which is regarded as the foundation of public prosperity ; on the
other, a severe, plain, new religion, opposed to national customs and
to the established order of things. On the one hand, the sages, the
philosophers, the counsellors, the magistrates, the emperors, the
armies, the whole world; on the other, a few ignorant, powerless,
helpless men. On the one hand, authority, cruelty, fury ; on the
other, weakness, patience, death. On the one hand, executioners ;
on the other, victims."* Whose will the victory be ? The world's,
says reason. The fishermen's, replies history. Yes : and profane
history, as written by the Jews, and by the Pagans themselves, eye
witnesses of the event and mortal enemies of Christianity. This
history teaches that the success of the Galilean fishermen was
rapid, perilous, real, and permanent.
Rapid. The first day on which the strange preachers put their
hands to the work, three thousand Jews fell at their feet and em
braced their doctrines; the next day, five thousand others imitated
this example. With the rapidity of lightning, Christianity spreads
over Samaria, Syria, and Asia Minor. The cities of Smyrna,
Ephesus, Corinth, and Athens open their gates to it. Arabia,
India, Persia, Armenia, Ethiopia, Lybia, Egypt, supply it with in
numerable disciples. From the East it passes on to the West ; and,
after a few years, llome, the capital of the world, the dwelling1 1 Oor., ir, 13.Cellus, in Origen, I. I., n. 42, gays: Jesum ascitis decem
aut undecim hominibus famosis, publicania nautisque nequissimis, hue ill uc cum
illis fugitasse turpiter et aegre cibos colligenteui.
= Bullot, id., p. 82.
CATECHISM OF PER8EVEKANCE.
259
place of Nero, the citadel of idolatry, is peopled with multitudes of

Christians.'
Gaul, Spain, Britain, Germany, count them by thousands, so
that half a century has scarcely elapsed when, according to the
testimony of the persecutors themselves, the Christian sect swarms
in every province of the Empire.*
Eighty years later on, a defender of Christianity, Tertullian,
says fearlessly to the Roman magistrates, " We are only of yester
day, and yet we fill your cities, your islands, your forts, your
colonies, your villages, your assemblies, your camps, the Emperor's
palace, the Senate, the Forum : we leave you nothing but your
temples. . . . We might, even without an open rebellion, put
you to an ignominious defeat : we should only have to separate from
you. Let this immense multitude once leave you and go to some
distant land, the loss of so many citizens of every condition would
dishonour your government, and punish you sufficiently. Alarmed
at your solitude, at the cessation of business, at the stupor of the
whole world, apparently stricken with death, you would have to
look about for some one to command you : there would be more
enemies left you than citizens."3
Thus, while Rome, ever in arms, took seven hundred years of
victory to form her empire, Christianity, unarmed, reigns from its
origin over all nations, and the cross of Jesus Christ is planted on
shores never seen by the eagle of the Caesars. In less than three
centuries after its departure from the Upper Chamber, the New
Religion will have subjugated Rome itself, and, quietly seated on
the imperial throne, will alone wield the sceptre of the world.
1 The remarks made by Tacitus are so important that we must give them in
full. This grave historian is speaking of what Nero did to clear himself from
the blame of having set fire to Rome :Ergo abolendo rumori Nero subdidit,
reos et qusesitissimis poenis affecit. Auctor nominis hujus Christus, qui, Tiberio
imperitante, per procuratorem Pontium Pilatum, supplicio affectus erat. Bepressaque in praeeeus exitiabilis superstitio rursus erumpebat, non modo per
Judtem originem ejus mali, sed per Urbem etiam quo cuncta undique atrocia,
aut pudenda confluunt, celebranturque. Igitur primo correpti, qui fatebantur,
deinde indicio eorum multitudo ingens, haud perinde in criu ine incendii, quam
odio humani generis convicti sunt. Et pereuntibis addita ludibria, ut ferarum
tergis contecti, laniatu canum interirent, aut crucibus aflixi, aut fiammandi,
atque ubi deiicisset dies, in usum nocturni luminis urerentur. Hortos suos ei
spectaculo Nero obtulerat, et circense ludicrum edebat, habitu aurigas permixtus
plebi, Tel curriculo in.-istens ; unde quanquam adversus sontes et novissima
exempla meritos, miseratio oriebatur, tanquam non utilitate publica, sed in
ssevitiam unius absumerentur. {Annal., lib. XV.Id., Sueton., tnNer.; Senec.,
Epiat., xiv. ; Juv., Satir., i., etc.)
i See edicts of persecution, and Pliny's letter to Trajan.
3 Apol., c. xL
260
Perilous. This eagerness for Christianity is not a speculation

likely to be profitable, nor a turn of fashion pleasing to vanity, nor
a transitory enthusiasm arising more from levity than reflection, nor
a weak resolve unattended with any serious obligations. To be
come a Christian is to expose oneself to the loss of property, to
the contempt and hatred of one's neighbours, to the fury of the
people and the emperors, to exile : in a word, it is to sign one's
sentence of death. And, 0 great God, what a death ! Death amid
the most frightful tortures ! Death amid the applause of number
less spectators !
Well, this sentence of death is signed cheerfully, not by a few
fanatics, only in one corner of the world, for some odd months or
years. It is signed : an opportunity of doing so is earnestly sought,
or at least is gratefully accepted, by immense crowds of peoplechil
dren, maidens, wives, old men, senators, consuls, generals, philoso
phers, rich and poor, in every country enlightened by the sun, and
this for the space of three centuries. In vain do edicts of persecu
tion fall on the Christians like hail on a winter's day ; in vain do
troops of proconsuls, dragging after them hordes of executioners
and fearful instruments of torture, scour the provinces ; in vain are
scaffolds raised and funeral piles lighted throughout the length and
breadth of the Empire ; in vain are wild beasts of every kind that
may be found in the forests of Germany and the deserts of Africa
let loose in the amphitheatres and circuses to devour Christians :
the fire of persecution only increases the ardour for martyrdom.
From their lofty thrones, the masters of the world command the
adoration of the gods, and they are despised ; from the throne of
His cross, Jesus commands the peoples to come to Him, and the mul
titudes rush to Him over gibbets and racks. All Olympus trembles
on its altars. The magistrates turn pale amid their fasces. Even
the executioners grow tired, so that the blunted axes drop from
their hands; and, becoming Christians in their turn, they mingle
their blood with that of their victims. If you read the accounts of
this dreadful combat, you will find that, according to the most scru
pulous calculations, there were eleven millions of martyrs during
the first three centuries. Of this number, Rome alone counts as
her portion more than two millions.'
Heal. Christianity does not act merely on the surface : it pene
trates into the depths of the soul. Under its mighty influence, the
most effeminate hearts are strengthened; the most deeply rooted
vices give place to solid virtues : humility dethrones pride ; meek
ness, chastity, and patience triumph over revenge, impurity, and
cruelty. The ideas undergo a like change. To the most absurd
*See our Ristoire dea Catacombet.
261
fancies regarding God and Providence, regarding man and his des
tiny, regarding the world and its uses, succeeds a true, certain,
precise knowledge, so sublimely simple that it is the source of all
that superiority which characterises Christian nations in comparison
with Pagan ones. Extending still further its beneficent influence,
Christianity modifies all the laws of religious, political, civil, and
domestic society. From one pole to another, the innumerable deities
that drank the blood of men and that were honoured by crimes, are
thrown down from their altars : the Unity of God shines on the
world like the sun rising above the horizon. With its pure clear
light, this dogma brightens, adorns, and vivifies the human race.
Thanks to the New Religion, the peoples cease to behold an
enemy in every stranger. The savage maxim, Woe to the conquered!
is erased from banners and forgotten by conquerors. To the law of
hatred, the basis of pagan society, succeeds the sweet law of uni
versal charity, which makes all mankind the members of one family.
Abolished by law from the promulgation of Christianity, slavery is
abolished in deed as soon as circumstances permit it. Marriage is
recalled to its first dignitywhat do I say ?to a higher dignity :
it is sanctified as well in the act that constitutes it as in the duties
that it imposes. Polygamy and divorce, authorised by all ancient
legislation, become enormous crimes. The father ceases to be a
despot; the wife, a slave; the child, a victim. Even the poor, re
garded as objects of general hatred and contempt, become sacred
beings, for whom magnificent palaces must be built : the rich man
gives his gold to buy them food, his sons to protect them, his
daughters to lavish cares on them, himself to serve them.
Permanent. I cast my eyes over the world; I run through every
age: what do I behold but ruins? Babylon is fallen, Ninive is fallen,
Memphis is fallen. Carthage, Thebes, and Lacedssmon are no more.
The huge monarchies of the Assyrians, the Persians, the Greeks,
and the Romans are gone. Ruins everywhere in the pagan world!
Shall it be the same with the edifice raised by the Galilean fisher
men ? Eighteen centuries will answer you thus : No, their work
is not a perishable work. The revolution that they effect is not
snch as one century may see completed, and the next undone
Differing from all the other facts of history, the passage of the world
to Christianity is a living fact: everything else is but a ruin.
"What has become of the vaunted institutions of peoples, the
systems of philosophers, the codes of the wisest legislators ? "Where
are the Neros, the Diocletians, all the fierce enemies of Christianity ?
Where are the Arians, the Macedonians, the Donatists, the crowds
of heretics who one after another tore the bosom of the Church ?
All changed, all dead, all gone ! Rome herself, Pagan Rome, the
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CATECHISM 07 PREsKTKRANCE.
haughty queen who -was drunk with the blood of martyrs, and who
thought that she had stamped out the Christian name, Pagan Rome
sleeps, buried with her gods and her Caesars, under the mutilated
ruins of her palaces and her temples. Scores of times, daring
eighteen centuries, have peoples succeeded peoples, and empires
crumbled away to give place to other empires : alone unchangeable,
the society founded by the Galilean fishermen has not lost one of its
dogmas, nor one of its laws. As youthful to-day as the day it left
its cradle, as vigorous now as at any former period of its existence,
it defies alike the barbarity of peoples, the storms of rebellious pas
sions, the axes of executioners, the sophisms of impiety, and the
scandals of its own members, and stands erect amid the scattered
fragments of all human institutions.
Another time give free course to your mind, and tell us whether
there ever was a success more amazing, or more disproportioned to
the means employed for its attainment.
Behold, in all its simplicity, the fact of the establishment of
Christianity, such as it has been recorded for us by Jews, Pagans, and
Christiansirreproachable eye-witnesses! We do not draw our
conclusions from it here : we merely state it. Only, to show how
striking it is, let us be permitted to make a supposition.
Let us go back to the time when Christianity appeared on the
earth, and suppose with St. John Chrysostom that a pagan philoso
pher meets the Saviour beginning to preach His doctrine. Jesus is
alone. He travels on foot : a staff in His hand ; poor raiment on
His body. Where are you going, says the philosopher.I am
going to preach my doctrine.Have you any particular object in
view in preaching through the villages of Judea what you call
your doctrine ?To convert the world.To make the world abandon
its gods, its religion, its manners, its customs, its laws, and adopt
your maxims ! You are then wiser than Socrates, more eloquent
than Plato, who never imposed laws on a single town in Attica.
I do not proclaim myself a sage.But who are you then ?I am
known as the son of a poor tradesman in Nazareth.But what secret
means have you devised for the success of your undertaking ?
Hitherto I have spent my life in my father's shop. For some little
time I have been travelling through the country. A few disciples
have joined me, and it is to them that I will intrust the care of
establishing my doctrine among the nations.
But your disciples are men as distinguished by the nobility of
their birth as by the superiority of their talents?My disciples are
twelve fishermen, who are acquainted with nothing but their boats
and their netstwelve Jews, and you know how much the Jews
are despised by all other peoples.But you rely on the protection
CATECHISM OK PERSEVERANCE.
263
of some powerful monarch ?I shall have no more hitter enemies

than the great ones of the earth : they will do their utmost to
destroy my doctrine.But you have immense riches ; and, hy
making a display of gold before the eyes of the peoples, I can
imagine it easy to win adorers ?I have not whereon to rest my
head. My disciples, poor by their birth, will be still more so by my
command : they will live on alms, or by the labour of their hands.
But it is on your doctrine itself that you ground your hopes of
success ? My doctrine ! It rests on mysteries which men will ac
count folly. I intend, for example, to have my disciples announce
that it was I who created heaven and earth ; that I am both God
and man at the same time ; that I was born of a virgin ; that I
died upon a cross between two thieves (for this is the way in which
I am to close my life) ; that three days afterwards I arose again
from the dead, and at length ascended into heaven.But at least
your moral code is very convenient : doubtless it flatters all the pas
sions ?My moral code ! It opposes all the passions, condemns all
vices, commands the most austere virtues, and punishes the very
thought of evil.But you promise some splendid reward to those
who embrace it ?I promise them during this life contempt,
hatred, prisons, scaffolds, death in a thousand forms ; after this life,
a reward which the mind of man cannot conceive.
But in what places, or to what class of people, do you intend to
teach such a strange philosophy ? Doubtless to a few ignorant
people, like those whom you call your disciples ?My religion will
be preached at Jerusalem, before the members of the Synagogue ;
at Athens, before the members of the Areopagus; at Rome, in the
very palace of the Caesars ; everywhere, before kings and peoples,
in town and country, to the ends of the earth.And do you expect
to succeed ?Undoubtedly. I shall soon be acknowledged every
where as the God of heaven and earth. The world will change its
face ; idols will fall to the ground ; peoples will flock in crowds to
embrace my doctrine ; kings will prostrate themselves before the
instrument of my death, and think a representation thereof the
most beautiful ornament of their crowns. Everywhere I shall have
temples and altars, priests and adorers.Begone, begone, poor
idiot ! Go back to your father's shop : your project is the height of
extravagance I
Philosophy would have been right. Yes, I maintain that, in
the eyes of common sense, to undertake the conversion of the world
with a dozen fishermen, in the age of Augustus, regardless of all
human opposition, must have appeared a most foolish project: its
execution plainly transcended all human powers. And yet historj,
profane history, is at hand to bear witness that this project was
264
executed in the manner and by the means which Jesus had foretold.
Therefore it was a divine project.
When infidels have exploded this fact, they will have a
right to treat us as weak-minded because we admit the divinity of
Christianity : until such times we shall return, as belonging to
them alone, the reproaches that they address to us.
If the philosopher himself of whom we have just spoken were
now to revisit the earth, and to see the religion of Jesus Christ
reigning everywhere, would he doubt of the miracle of ite establish
ment? Would he not exclaim in a transport of admiration, " All
this is far above human strength ; therefore it is the work of God " ?'
However, let us not yet accept the explanation of philosophy ; let
us wait until we see in the next lesson whether it be possible to
find any other.
Prayer.
0 my God! who art all love, I thank Thee for having given me
in the establishment of Christianity an irrefragable proof of my
Faith. Grant that, ever standing on this immovable rock, I may
despise all the efforts of the wicked, as well aa of my own passions,
to shake my belief.
myself for the love of God; and, in testimony of this love, I will
pray for the conversion of unbelievers.
LESSON XXII.
Facts that result from the Establishment of Christianity. Twofold Explana
tion of these Facts. Annihilation of every Objection raised against Religion ; or rather every Objection turned into a Proof of Religion.
We have related the natural history of the establishment of
Christianity, as we have related all other ordinary facts, without
expressing our final judgment as to the human or the divine cause
of this revolution, the most amazing ever chronicled. It is time to
remove all uncertainty on a point so fundamental. Now, from
what has been said the following facts result, of which some are
attested by the common declaration of Jews, Pagans, and Christians,
whose words it is impossible to dispute without striking a fatal
blow at all historical certainty, and others are plain to all eyes :
First Fact : Eighteen centuries ago the world was pagan.
Second Fact : To-day the world is Christian.
1 Incredibile, ergo divinum- CTertulL. adv. Mare.)
265
Third Fact : The conversion of the world is the work of a

personage named Jesus of Nazareth, assisted by twelve men chosen
from among the common people.
Fourth Fact : Jesus of Nazareth was a Jew, a Crucified Jew.
Fifth Fact : A Jew, a Crucified Jew, was the most detestable
object under heaven. In the time of Jesus of Nazareth, the Jews
were ridiculed and scorned by the public, as we learn from pagan
authors, such as Horace, Tacitus, Suetonius, and Martial. No time,
no revolution, no human effort, has ever been able to change opinion
on this point. For many centuries, when any person has wished
to paint with one stroke a usurer, a rogue, a traitor, it has been
enough to say, He is a Jew. The Jew himself is ashamed to be
called a Jew, so degrading does he feel his name ; and he seeks
another instead of it, that of Israelite, a name more honourable,
because less used. Jesus of Nazareth was not only a Jew, but a
crucified Jew. Now, he who says a " Crucified Jew" says all that
is most vile and infamous, the disgrace of the human race, the out
cast of nations.'
Sixth Fact : Foe the last eighteen hundred tears the
world bas adored a Crucified Jew. Thus, for the last eighteen
hundred years, the world has been witness to a fact that reaches
the furthest limits of absurdity : a worm of the earth on the altars
of the human race ! And this fact the world itself has freely
brought about, at the voice of twelve men of vile character, in spite
of the reluctance of its dearest inclinations as well as the seductive
attractions of a religion most easy and most agreeable !
Seventh Fact : To have the happiness and the honour of adoring
this Crucified Jew, there were, during three hundred years, eleven
millions of martyrs, of all ages, ranks, and countries, who cheerfully
accepted death amid the most frightful torments. Since that period,
millions of others have followed their example. It is still followed
at the present day, whenever there is occasion. At all times, men,
to have the same happiness and the same honour, do violence to
their most tender affections, renounce their country and their family,
1 SerTorum, latronum, sicariorum, et seditiosorum supplicium crux erat,
cui illi affigebantur, et in ea pendebant, donee fame, siti, doloribus enecarentur,
post mortem suam canum et corvorum relioti cibus. Itaque aupplicio illo non
aliud apud Romanos infume magis, et acerbum magis. (Lainy, Dissert, de
Cruet, i, p. 573.) The Pagans used to say uf the Christians, Qui hominem
ummo supplicio pro facinore punitum, et crucis ligna feralia eorum ceremonias
fabulatur, congruentia perditis sceleratisque tribuit altaria, ut id colant quod
merentur. (Apud Minut. Fel., p. '22 et 23.) Colitis hominem natum, ct quod
personis infame est vilibus, erucis supplicio intereinptum, et Deum fuisse contenditis. et superesse adhuc creditis, et quotidianis supplicationibus ndoratis.
{Apud Arnob., lib. I, n.23, etc.)
266
bestow their goods on the poor, and consecrate their persons to the
gratuitous service of the most loathsome misery.
Eighth Fact : While adoring a Crucified Jew, the world has
advanced most amazingly in intelligence, in virtue, in liberty, in
civilisation. Witness the little Christian child : it knows more of
God and Providence, of man and his nature, his duty and his destiny,
than the greatest pagan philosophers, Socrates, Plato, Cicero, and
Seneca. Witness the obscure Christian village, wherein there is
more liberty for man, woman, and child, than ever was known in
the whole pagan world. Witness all the peoples of Europe and
America, who, formerly barbarians, have become, by adoring a
Crucified Jew, the leaders of civilisation. In a word, look at the
map of the world, and you will find enlightenment, liberty, and
civilisation in every country that adores the Crucified Jew.
Ninth Fact : All the nations that do not adore the Crucified
Jew lie buried in the darkness of barbarism, held fast by the chains
of slavery, unable to move in the ways of civilisation. Witness
the Chinese, the Indians, the Turks, the Arabs, the Negroes, the
savages of Oceania. In a word, look at tfie map of the world.
Tenth Fact : No nation leaves its darkness, bursts its chains,
walks in the way of progress, but by adoring the Crucified Jew.
Witness all the nations that we have just mentioned. Witness
universal history.
Eleventh Fact : Every nation that ceases to adore the Crucified
Jew begins by losing its morality, its peace, and its prosperity, and
ends by falling into the darkness of barbarism, by taking up again
the chains of slavery, and by retrograding on the way of civilisa
tion. Witness all the ancient nations of Asia and Africa, wherein
ignorance vies with degradation, and the nations of Modern Europe,
wherein everything is turning to trouble, hatred, disorder, and
revolution.
Twelfth Fact : A Crucified Jew has maintained for eighteen
centuries his place on the altars of the civilised world, notwithstand
ing the most formidable and continually renewed attacks of tyrants
armed with axes, of philosophers armed with sophisms, and of per
verse men in general armed with all the brutal instincts of corrupt
nature. By a solitary exception in the annals of the world, he has
held his ground amid the changes and ravages of centuries, which
scores of timeshave swept away empires, republics, the most admirable
systems, and the best established institutions. In a word, he has shown
himself regardless of the inexorable law of death, which weighs
on all human works and allows them only an ephemeral existence.
Such are the visible, palpable facts that result from what has
been said in the foregoing lessons on the establishment of Christianity.
CATECHISM OF FERST.VERAUCR.
267
Twofold Explanation of these Facts.How are these amazing

facts to be explained? The thing is easy, reply all Catholics. The
adoration for eighteen centuries of a Jew, a Crucified Jew, by all
the civilised nations of the globe, is a mystery that turns the head
of anyone who attempts to fathom it : quite true. The other mys
teries of Christianity are no less wonderful : quite true. The ob
servance of the laws of Christian morality evidently exceeds the
power of nature : true, perfectly true. Yet we understand right
well the adoration of a Crucified Jew, and the belief of the un
fathomable mysteries of Christianity, and the practice of Christian
morality, by all civilised nations: Jesus of Nazareth was the Son of
God, God Himself. Almighty, He overcame with the weakest
means the greatest obstacles. The Source of light and virtue, He
poured on the docile world some of His divine gifts, and the world
believed, and the world rose to high perfection. So long as it does
not draw near to this God, the Principle of all that is excellent, it
remains in darkness and degradation ; when it withdraws from Him
altogether, it relapses into its original abjection and misery. In a
woTd, Ood was concerned. There was a miracle. Everything is
explained !
Miracles are idle tales, reply the incredulous ; they never had
any existence but in the minds of impostors or simpletons.
Behold what we are told : the world was converted without
miracles. Consequently, Jesus of Nazareth was not the Son of God,
but merely a Jew like any other ; the twelve apostles were twelve
fishermen like any others : God was neither with Him nor with
them. Such then is the way in which you solve the problem.
You say, " Given a Crucified Jew, with twelve fishermen sent by
Him to preach his doctrine, evidently the world must be converted,
and must adore, as the only God of heaven and earth, that Crucified
Jew. There is a striking connexion between the effect and the
cause. There is nothing supernatural in the matter : it is most
simple ; it is exactly conformable to the laws of nature. The experi
ment may be renewed as often as desired." We accept this solution,
the justness of which will clearly appear in its consequences.
Firat Consequence : It is most conformable to the laws of nature
and logic that a Crucified Jew, aided by a dozen of the common
people, without learning, without money, without protection, with
out credit, should, in the full light of the Augustan age, have
forced the whole world to break its gods in pieces, to burn its
temples, to change its laws, and to adore as the only God of heaven
and earth him alonea Jew crucified between two thieves as the
most guilty of the three. All this is most simple, most natural,
most logical, most easily understood.
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CATECITISM OP PERSEVERANCE.
Second Consequence : It is most conformable to the laws of nature

and logic that, during the space of three hundred years, eleven
millions of men and womenrich and poor, princes and senators,
irimerals and consulsin Asia, Africa, Greece, Italy, Gaul, Spain,
Germany, over the face of the globe, should have let themselves be
mangled, burned, hacked, drowned, in order to have the happiness
and the honour of adoring, as the only God of heaven and earth, a
Crucified Jew. All this is most simple, most natural, most logical,
most easily understood.
Third Consequence : It is most conformable to the laws of nature
and logic that, during the course of eighteen hundred years, the
world, despite the progress of intelligence, should not have laid
aside its blindness ; that, on the contrary, millions of other men and
women, in the East and the West, should have continued to let
themselves be slaughtered, while a still greater number should have
renounced their riches, their liberty, and their families, and devoted
themselves to the most painful labours and the most bitter priva
tions, in order to have the happiness and the honour of adoring, as
the only God of heaven and earth, a Crucified Jew. All this is
most simple, most natural, most logical, most easily understood.
Fourth Consequence : It is most conformable to the laws of nature
and logic that the world should have become much more en
lightened, more virtuous, more free, more civilised, more perfect in
uvery way, by professing an absurdity carried to its highest pitch,
that is to say, by adoring, as the only God of heaven and earth, a
Crucified Jew. All this is most simple, most natural, most logical,
Fifth Consequence : It is most conformable to the laws of nature
and logic that, if any portion of the world refuses to adore, as the
only God of heaven and earth, a Crucified Jew, it should remain, by
reason thereof, in a frightful abyss of barbarism, corruption, slavery,
and misery. All this is most simple, most natural, most logical,
Sixth Consequence : It is most conformable to the laws of nature
and logic that a degraded portion of the world should leave its
wretchedness, and begin to walk in the ways of liberty, civilisation,
and peace, as soon as it adores, as the only God of heaven and earth,
a Crucified Jew. All this is most simple, most natural, most logical,
Seventh Conseqttence: It is most conformable to the laws of
nature and logic that any nation, ceasing to adore faithfully and
fervently, as the only God of heaven and earth, a Crucified Jew,
should immediately begin to lose its enlightenment, its morality,
its tranquillity, and its prosperity, in order to fall again, after passing
CATECHISM OF P F.R8EVEHANCE.
269
through a series of revolutions, under the galling yoke of despotism

and barbarism, from which the adoration of a Crucified Jew had
rescued it. All this is most simple, most natural, most logical, most
easily understood.
Eighth Contequence: It is most conformable to the laws of
nature and logic that a Crucified Jew, making one leap from the
gibbet on which he had just expired to the altars of the whole
world, should have maintained his place thereon immovably for
eighteen hundred years, notwithstanding all the efforts of craft and
power and irritated passion against him, and while empires and
monarchies and republics and institutions were again and again
crumbling to pieces around him. All this is most simple, most
natural, most logical, most easily understood.
Ninth Contequence : It is most conformable to the laws of nature
and logic that all peoples, who, during four thousand years,
expected from heaven a liberator who would re-establish on earth
the kingdom of truth, justice, and virtue, should have recognised as
the object of their hope a Crucified Jew, and should have ceased to
expect any other ; that God, who is nothing at all if not infinite
goodness, truth, and power, should have permitted, without inter
ference, without opposition, this Crucified Jew to turn to his own
profit the faith and the adoration of the world ; that this Crucified
Jew should have performed all the works of Godenlightened,
consoled, and delivered mankind, made the human race better and
happierand yet was neither God Himself nor the envoy of God,
bnt a notorious impostor, a wretch deserving of a death a thousand
times more infamous than that which he met. All this, you say,
is most simple, most natural, most logical, most easily understood :
there is not the shadow of a miracle about it !
You add that the experiment may be renewed as often as de
sired, and you are right. In efFcct, if the conversion of the world
by a Crucified Jew, assisted by twelve fishermen, is the result of the
laws of nature, it suffices, as the laws of nature exist always, to
set them in operation in the same manner and with the same con
ditions to obtain the same result. Such being the case, I have only
one question more to put to you, and one favour to ask of you.
My question is this: As the world was converted by Jesus of
Nazareth without a miracle, and solely in virtue of the laws of
nature, will you tell me why no other person has ever attempted an
experiment like his, with the same difficulties, the same means, the
same results ?
As for the favour I ask of you, it is this : In order to show me as
clearly as that two and two make four that the conversion of the
world by a Crucified Jew was a thing most natural and most logical,
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CATECHISM OK PERSEVERA.NCR.
be so good as to let me see a repetition of the experiment. As

suredly there never was an enterprise more worthy of a great heart.
Your ardent philanthropy, your deep compassion for the human
race, so long bowed down under the vile yoke of superstition, will
notI call your words to witnesslet you shrink at any sacrifice.
The particulars of the problem are known to you.
Some fine morning, you go down accordingly to the banks of the
Loire, you call a dozen fishermen around you, and you say to them,
" My friends, leave your boats and your nets here ; come, follow me."
They follow you. You ascend Montapins' with them, and, retiring
to a quiet place, make them sit down on the grass.
You then speak to them thus : " You all know me. You know
that I am a carpenter by trade, and the son of a carpenter : for
thirty years now I have been working in my father's shop. Well,
you are mistaken : I am not at all what you think. I am God. It
was I that made heaven and earth. I am going to convert the
world, and to have myself adored instead of the Crucified Jew. I
should like to associate you with me in my glory. Here is my
plan. I will begin by travelling about for some time, preaching
and begging through the country. I shall be accused of various
crimes, and I intend to manoeuvre so well that I shall be con
demned to death and led to the scaffold.
" A few days after my death, you will walk through the streets of
Nevers. You will stop the passers-by, and say to them, ' Did you
hear the news ? Such a carpenter, whom you knew so well, who was
accused of such and such crimes, who was condemned at the last
assizes, who was beheaded a few days afterwards, that man was the
Son of God. He told us to tell you so, and to command you to
adore him along with us ; otherwise, you should go to hell. To
have the happiness and the honour of adoring him, you must all
men, women, and children, rich and poorbegin by acknowledg
ing that you, your ancestors, all civilised peoples, were most grossly
deceived in adoring a Crucified Jew. You must then fall on your
knees at our feet, tell us all your sins, even the most secret ones,
and perform the penance that we shall think proper to impose on
you. Afterwards, you shall let yourselves be insulted by the whole
world without saying a word in reply, cast into prison without
making the slightest resistance, and at length put to death in the
public square by the common executioner, and you shall believe all
the while that nothing more fortunate could happen to you.'
" These are the things which you shall say from one end of the
land to the other. I must not dissemble with you. The world will
1 A hill near Nevers,
271
despise you. Many will say that you are drunk. It is all one :
speak on. Crowds of children will run after you, shouting, and
throwing stones at you : this will raise disorder in the city. You
shall be arrested, and forbidden to preach my divinity : never mind,
preach more energetically than before. You shall be arrested again,
and scourged : let yourselves be scourged. You shall be put in
prison : let yourselves be put in prison. Last of all, to make you
be silent, your heads shall be cut off: let your heads be cut off. All
will be for the best.
" When this storm is over, we shall be completely successful. The
whole world will want to be converted. As for me, I shall be ac
knowledged truly God : I shall be adored at Nevers ; afterwards, at
Paris, at Rome, at London, at Petersburg, at Constantinople, at
Pekin. In a short time my father's shop will become a pretty
little chapel, whither pilgrims will flock from the four corners of
the earth ; and their rich presents will be the pride of my native
city.
" As for you, you shall be my twelve apostles, twelve saints in
voked by the whole world. Your bones shall be laid on altars, and
your statues fixed in niches. Your images, beautifully painted on
banners, shall be carried in procession, not only here, but everewhere ; not only for a year, but to the end of time : and you shall
advance straight to immortality. What an honour for you, your
wives, and your children ! To convert the world is not more difficult
than I have said ; and such is my project. It is, as you see, most
simple, most easy, most conformable to the laws of nature and logic.
I may rely upon you : may I not ?"
How such a discourse would be received, we can make a fair
guess. I hear our brave fishermen, indignant at being treated to such
an amount of mystification, loudly reproach its author by word and
gesture, perhaps by means of something heavier. I see them going
down to the city, and telling everywhere that such a one's head is
turned. And I shall learn without surprise that the new god has
been led the same day to the Charity Asylum, erected at the public
cost, where he may enjoy, instead of divine honours, the undisputed
privilege of holding the first place among fools.
Now, let us be careful to remark that the project of the carpenter
of Nevers, which is undoubtedly the height of folly, is not more
absurd than that of Jesus of Nazareth, if Jesus of Nazareth was only
an ordinary mortal, born and bred in a carpenter's shop, acting alone
and without the help of splendid miracles. What do I say ? It is
far less absurd. A carpenter of Nevers would be a better man
than a carpenter of Nazareth. A guillotined Frenchman would not
be inferior to a Crucified Jew. A dozen fishermen from the Loire
272
CATECHISM OF PERSBVEEANCE.
would be as good as a dozen fishermen from the little lakes of Judea.

To cause a French citizen of the nineteenth century to be adored
ought to be incomparably easier than to cause a Jew of the Augustan
age to be adored. In the former case, it would be enough to detach
the peoples from a religion that is a sworn enemy of all the passions,
continually leagued together to shake off its yoke, and always on the
look-out for something to set them free. In the latter it was
necessary to detach the peoples from a religion that flattered all the
passions, and that numbered as many formidable auxiliaries as there
are evil instincts in the human heart.
Considering the establishment of Christianity only in regard to
the difficulty of the undertaking and the weakness of the means,
while admitting Christianity itself as a reasonable system, you see
that a person reaches in a few steps the last degree of the ridiculous,
if he attempts to explain it by purely natural causes. Yet there is
no effect without a cause, and, whatever you may do, Christianity
is a fact. Since there is no human cause that can explain its es
tablishment, we must, therefore, unless we admit an effect without
a cause, recognise therein a divine cause. God is therefore con
cerned in it. But if God is concerned in it, Christianity is there
fore true, alone true, wholly true, always true. Since Christianity
is true, all objections against Christianity are false ; for there cannot
be contradictory truths about it. Therefore, in presence of the
single fact of the establishment of Christianity, all past, present,
and future objections against the faith, the morals, and the worship
of Christianity fall to the ground, like the ball of a fugitive Arab
after striking against a pyramid of the desert. Therefore, we mav
and should despise them without any exception, and dispense our
selves from answering them.
To strike down all objections with one blow, is thus the grand
advantage of the fact of the establishment of Christianity.
Every Objection turned into a Proof.The single fact of the es
tablishment of Christianity not only renders all objections null, ab
solutely null, but it turns them into proofs : this is what we are now
going to show. Impiety has long enough had a free sweep against
Religion : we may well be permitted to make some reprisals, and to
turn ita own arms against itself. The unbeliever has often enough
transformed the Christian into an idiot : can the unbeliever take it
ill if the Christian transforms him into an apologist ?
In the eyes of unbelievers, Christianity is not even a reasonable
system. They find it to contain a multitude of things which, by
their account, are offensive to good sense. Their objections against
dogmas attack the very existence of Our Lord, whom they regard
as a myth, and the twelve Apostles as the twelve signs of the zodiac.
273
They attack all mysteries, which they consider a tissue of dreams

and absurdities, useful only for amusing or alarming ignorant
people, women and children. Whence they conclude that God,
being truth itself, could not have revealed such things.
As for morals, unbelievers maintain that they are a tissue of
laws and practices some of which are antiquated, useless, arbitrary,
superstitious, and others are impossible of observance, are even
contrary to the most lawful inclinations of nature and the impre
scriptible rights of human liberty. Whence they conclude that
God, being infinitely wise and just, could not have been their
author. Thus, absurdity on the one hand, impossibility or inutility
on the other : this is the sum total of what unbelievers have to say
against Christianity. To this twofold attack on dogmas and morals,
let us present a twofold defence, a victorious defence, supplied by
incredulity itself.
Attack on Dogmas. "We have just seen, and pretty clearly seen,
that, even admitting Christianity as a reasonable system, it is im
possible to explain its establishment by human means : that recourse
must necessarily be had to miracles, and to miracles of the most
striking character. You now say that Christianity is not even a
reasonable system : that its dogmas are false, incredible, absurd in
many points. You therefore increase immensely the difficulty,
already so great, of securing its acceptance. You therefore
demonstrate with new force the existence, the necessity, the
abundance, the splendour, and the power of those miracles which
convinced the whole world. The more objections you raise and
the more strength you add to them, the more you also increase
the difficulty of the enterprise ; consequently, the more clearly you
demonstrate the certainty and the omnipotent virtue of those
miracles which bowed to the yoke of Faith the proudest minds,
nay, all minds.
You demonstrate all this to me, who have no doubts, but who
am delighted to see you changed into an apologist. You demon
strate it to yourself, who must soon cease to doubt ; for your own
language is as follows :
" The objections that I raise against the dogmas of Christianity
are not new. They were all raised, and others besides, at the very
birth of Christianity, by heretics and pagan philosophers.' Not one
Christian mystery that has not been attacked by science, by history,
by all sorts of objections, with an ability never surpassed ; that has
not been travestied, distorted, laughed at in theatres, and held up
' It has been proved that not a single new objection has been raised against
Christianity since the end of the fourth century.
vol. nr.
19
274
to the scorn and ridicule of people who were hearing of it for the
first time. If then, in spite of my education in a Christian land,
in spite of the example of so many great men who have believed,
of so many persons no less enlightened than myself who continue to
believe, in spite of a public possession for eighteen centuries, the
dogmas of Christianity appear so absurd, so contrary to reason, that
I find it impossible to believe them, what must they have appeared
to the pagan world but a stumbling block to the noblest geniuses,
and a folly to excite sarcasm, and to provoke laughter ? The more I
feel the force of objections, the more clearly do I see this scandal
and folly rising before my eyes, and, consequently, the impossibility
under which the pagan world laboured of giving its adherence to
Christianity.
"Yet these Christian dogmas, which appear to me a most
ridiculous mixturea heap of absurdities, contradictions, and
impossibilitiesthe world believed, and believed on the word of
twelve Jewish fishermen. It believed them in the Augustan age,
that is to say, in the brightest age, according to common opinion,
of philosophy, eloquence, and art.
" It believed them in spite of warnings a hundred times repeated
by heretics and philosophers, who kept shouting into its ears all,
absolutely all, that I myself say about the dogmas of Christianity
being only a tissue of contradictions and absurdities.
" It believed them in spite of Nero, Domitian, Diocletian, and
many other tyrants ; in spite of lions, bears, and tigers ; in spite of
burning piles and iron hooks.
" It believed them everywhere over the globe, at Jerusalem, at
Athens, at Rome, in the East and in the West. It was not merely
the lower orders of society that believed them, that professed them
in the face of executioners, but the higher, the richerconsuls,
senators, generals, philosophers themselveswho had begun by
attacking them. It was all classes and all ages, from first to last.
" What means are there to explain this stubborn fact? One or
other of two : a madness or a miracle. A miracle I do not admit :
if I did, I should be a Catholic. A madness : but who was affected
by it? Am I quite sure that I am not mad myself? Am I quite
sure that I alone out of the whole world have reason on my side ?
Am I quite sure that I alone am wise, that I alone am enlightened,
among mortals ? Can I justly confide in objections that seem totally
devoid of foundation to the rest of men, and that would perhaps
seem the same to myself, if my heart did not lead my mind astray ?
I think myself wise, and the whole world tells me that I am de
ceived, deceived by silly errors. Does the world ever speak true ?
Assuredly : to doubt this would be folly.
CATECHISM OF PERSEVERANCE .
275
" Such is therefore the result in which all my objections against

Christianity end. I have managed them so well that they have
all become crushing proofs, so that I find myself enclosed by an
iron circle, from which there is no escape but by one or other of
two means : a madness or a miracle. I must be either a fool or a
Catholic."
Attack on Morals. All the objections, all the rebellions of nature
and passion, against the precepts of the Gospel tend to show that
these precepts are useless, impracticable, antiquated, contrary to
reason, contrary to man's lawful liberty, or at least that it is imma
terial how we take and leave in regard to them. If such is the
case, what follows ? Again the proof of the existence, the neces
sity, the abundance, the splendour, and the power of those miracles
which obliged the world to bow its head to the yoke of Christian
morality ! The more objections you raise and the more strength
vou add to them, the more you also increase the difficulty of the
enterprise ; consequently, the more brightly you cause the virtue
of those miracles to shine forth which triumphed over the resistance
of the whole world.
Here the unbeliever finds himself again transformed into an un
willing apologist ; for he is compelled to speak thus :
" The morals of Christianity were the same eighteen hundred
years ago as they are to-day. Now, these morals I find in many
points useless, optional, antiquated, impracticable, contrary to my
reason and liberty. It is I myself that use this language, that
proclaim my freedom to choose among these precepts whatever may
suit me, and to reject whatever may not suit me ! "Who, then, am I,
I, born within the pale of Christianity, accustomed from childhood
to regard the evangelical law as a divine law, in all points obliga
tory ; I, always surrounded by examples that preach to me the
absolute necessity of practising the morals of Christianity, and the
possibility of doing so ?
" If, in spite of all these things, they appear to me useless,
optional, impossible, with how much more reason must they have
appeared so to the pagan world, buried in pleasures of sense, when
they were first announced to it ! How then did so many young
people-, flesh and blood like myselffor there was no want of them
in East or West from the time of Nero to that of Diocletian as
weak, as much inclined to passion as myself, perhaps a little more
so ; how did so many men of every age, rank, and country
generals, writers, philosophers, lawyers, physicians, senators,
merchants, magistrates, artisans, soldiersall men like myself,
accept as true, as obligatory, as possible, that morality which I
declare false, optional, impossible ?
276
" How did they submit to it so easily? How did they observe
it in every point with such resolute perfection when, to do so, it
was necessary not only to chain up passions strengthened from the
oradle by contrary habits, encouraged by general example, conse
crated by religion ; to change all their ideas, tastes, and customs ;
consequently, to break fetters in comparison with which mine are
only garlands of flowers ; but also, still for the sake of trying to
practise an impracticable morality, to agree to be disowned by their
friends, despoiled of their property, loaded with sarcasms, scourged
to blood, branded on the forehead with a red hot iron, sent to the
galleys, expecting in the meanwhile, as their last consolation, to be
roasted alive, or to be ground by the teeth of an African lion or a
German bear, amid the applause of a whole people ?
" Here again, what means are there to explain this stubborn fact ?
One or other of two : a madness or a miracle. I must be either a
fool or a Catholic : no resource ! Such, therefore, is the result of
all my objections against the morals of Christianity. Step by step
I have just demonstrated, better than all the apologists together,
the imperative necessity and the absolute certainty of those miracles
which overcame the most formidable opposition that ever existed :
the weakness of the human heart, the passions of the whole world
leagued against the virtues required by the Gospel. This demon
stration has, moreover, the treacherous property of growing stronger
in proportion to my resistance ; that is, it grows stronger the more
I feel the force of my objections, the more I stoop under the chains
of my passions, the more I comprehend the need and the influence
of those miracles which triumphed over the opposition of the human
race, which made men accept and practise, at the peril of their
lives, a code of morals of which no one knows better than I the
impossibility. Therefore, no one has more motives than I to believe
and to practise it. Therefore, unless I commit the most hideous of
mortal sins, the sin of inconsistency, I must be a Christian in mind
and in deed."
As for us, Catholics, we may draw wonderful advantage from
the objections of unbelievers. Resting quietly on the splendid
fact, The wobld adobes a Ckucified Jew, let us await without a
stir the approach of the impious. Instead of being disturbed by
their objections, let us do what the children of the world do at a
playwatch, listen, and applaud.
When these unbelieving men have cavilled well, disputed well,
wrangled well, spoken well, let us say to them, " Go on, gentle
men, goon; multiply and strengthen your objections: pile them
up like mountains. Sap all the foundations of Christianity.
Annihilate prophecies. Deny miracles. Reject the divinity of
277
Jesus Christ. Transform Religion into a tissue of dreams, vanities,

and impossibilities. The more absurd and impracticable you show
it to be, and the more clearly you show that the Apostles were
weak, ignorant, and contemptible, while Celsus, Porphyry, Voltaire,
Rousseau, and all the other enemies of Christianity were wise,
learned, and eloquent, the stronger you make my faith and the
more evident you make your own folly ; for it was never better
demonstrated that the adoration of a Crucified Jew by all the
civilised nations of the globe is an inexplicable fact, evidently above
all human power, and, as a consequence, evidently divine : Incredibik, ergo divinum !"'
Prayer.
me an easy means of defending my faith. Help me to understand
this means well, that I may be able to employ it successfully for
myself and others.
will carefully study the proofs of Religion.
LESSON XXIII.
CHRISTIANITY PRESERVED AND PROPAGATED.
Means of Preservation : Priests, Saints, Religious Orders. Means of Propa
gation : Missions. Character of Heresy. Fathers and Doctors of the
Church. Council of Nice. The Church attacked : Arius. Judgment of
God on Arius. The Church defended: St. Athanasius. The Church
propagated : St. Frumentius in Ethiopia ; Conversion of the Iberians.
Apt ek three hundred years of warfare, Christianity, victorious,
took her seat with Constantine on the throne of the Caesars. She
was publicly proclaimed queen of the world. Her salutary action
was felt everywhere : it regenerated man in his mind, in his heart,
and in his body, by delivering him from the shameful slavery of
error, crime, and despotism.
What has the Divine Founder of the Church now to do, but to
preserve and extend His work, that all generations may profit by
His benefits ?
We say first to preserve it. The first care of the Saviour, after
establishing the kingdom of the Gospel, will be to maintain and
i Tertull., ad Martian.
278
defend it. But what ! Can a Religion so holy, so true, so benefi

cent, have enemies ? At the first glance it would seem impossible.
We imagine that Christianity, after making so many improvements
in laws, institutions, and public manners, should meet with none
but obedient children and faithful disciples. Yes, so it would seem ;
but in reality it cannot be so.
The consequences of sin, in regard to man, are weakened, but
not destroyed, by Christianity : the work of the Redemption shall
be consummated only in Heaven. In the meanwhilewarfare !
Intellectual warfare, there must needs be heresies ; moral warfare,
there must needs be scandals ; physical warfare, there must needs be
public and private miseries !' All these things are necessary, that
our temporal life may be what God wished it to be after sin, a trial,
and a meritorious trial, consequently a painful trial. The human
race is like a warrior : it must maintain its union with the New
Adam and advance towards perfection sword in hand.*
Hell and the old man will strive earnestly to render this conflict
dangerous, and to destroy the work of Redemption in regard to
peoples and individuals. Sometimes they will raise up heresies to
change Christian truth, and to destroy the work of Redemption in
the intellectual man.3 Sometimes they will raise up scandals to
substitute concupiscence for charity, the life of the senses for the
supernatural life, and consequently to destroy the work of Redemp
tion in the moral man. Lastly, the twofold crime of heresy and
scandal, or other particular causes, will draw on peoples a deluge of
evils plagues, wars, revolutions, panics, oppressionswhich will
tend to destroy the work of Redemption in the physical man, by
reviving the brutal right of might, and replunging the world into
that state of abjection wherein it lay under Paganism.
At all these points of attack, the New Adam places His sen
tinels :
1 . Priests. A born defender, a general preserver of the work of
Redemption against heresies, scandals, and physical miseries, the
Priest will be at once a teacher, to guard the truth ; a model, to give
1 Cor., xi., 19 ; Matt., rviii., 7 ; Act., xiv., 21.
Job., vii., 1.
Every heresy bears in its very name a manifest proof of its falseness ; for
its name is that of a man, and a man has no right to found a religion, or that
o f a country or a period, and any religion born of the ideas and manners peculiar
to a certain country or period is evidently a human religion, that is to say, a
false religion. Hence, various sects have at all times been seen ashamed of
their name, and anxious to disguise themselves under some other, borrowed
from the true Religion. This is the reason why Protestants have such a desire
to be called Evangelicals. " I consent thereto," said a Catholic officer once ;
" I will give them the name of Evangelicals as that of Numidican is given to
Scipio for having destroyed Carthage.'
CATECHISM OF PE11SEVERANCK.
279
an example of all virtues, that is to say, of the practical love of su

pernatural goods, and therehy to hinder the disorderly love of crea
tures from recovering its sway over the human heart; and a reliever
of all human miseries, to prevent hy an indefatigable and universal
charity the ruin of the work of Redemption in the physical man, by
a return to pagan despotism and the sufferings attendant thereon.
2. The Saints. Sometimes the dangers will become greater:
cruel wolves, more numerous and more ravenous, will roam round
the fold. Then will God bring forth from the ever fruitful womb
of His Church new auxiliaries for the work of reparation. Extra
ordinary Saints will appear from time to time on the day of battle.
As hell can attack Christianity only in three waysin the intel
lectual man by error, in the moral man by ecandal, and in the physical
man by a return to pagan servitude and abjectionthere will be
three kinds of Saints, and only three : namely, Apologetic Saints,
to defend and propagate the truth ; Contemplative Saints, to recall
our hearts continually to the love of supernatural things ; and Infirmarian Saints, to solace the physical man, and to prevent him from
relapsing into that state of misery and slavery in which paganism had
held him. "We shall see that all these Saints, appearing at the very
moment when the need of their presence is most keenly felt, are a
sensible proof of the continual action of Providence in regard to
the Church.
3 The Religious Orders. Lastly, there will occur in the life ot
the Church some dreadful periods, when one would say that the
powers of hell were about to prevail. Heresy, scandal, and injus
tice, leagued together, will attack Religion at every point. The
conflict will be long and fierce a general engagement : never did
the world run such dangers before. It is in this extremity
that God will draw forth from the depths of His love some new
auxiliaries for Religion : we refer to the Religious Orders. There
will be three kinds of them : namely, Apologetic Orders, for the
defence and the teaching of the truththey will appear to us in
town and country, preserving the good doctrine by their learned
writings or spreading it by their words ; Contemplative Orders, for
the defence of charityyou will see them, by a noble contempt of
all sensible things, raising human love towards supernatural goods,
making voluntary expiation as a counterpoise for scandal, and pre
venting concupiscence from recovering its sway ; and lastly, Infirmarian Orders, for the relief of all human miserieswe shall find
them posted at every point where hell may attack the work of Re
demption in the physical man. How beautiful then, 0 my God, is
Thy holy Religion, regarded in her means of preservation 1 Like the
tower of David, a thousand bucklers hang upon her walls, a thou
sand sentinels watch day and night for her protection.
280
Priests, Saints, Religious Orders : such are the three means es

tablished by the New Adam for the maintenance of Christianity.
These three means may be reduced to one, which is the Church ;
for it is in the Church and by the Church that Priests are conse
crated, that Saints are formed, and that Religious Orders are es
tablished.
Here is Christianity provided with all the means of its preser
vation : what remains but to propagate it ? For God wishes that
all men should come to the knowledge of the truth.' The means of
its propagation are Missions : wonderful expeditions, heroic con
quests, whose history we shall relate as we meet them on the way '.
Let us now return to our subject; and set out with the Church.
0 divine spouse of the Man of Sorrows, expect to share His destiny !
On thy brow, as on His, there must shine an immortal crown of
thorns. This is the diadem by which thou must be known, till the
end of time, as His lawful spouse. In vain will the sects wish to
deck themselves with thy other ornaments : never will it be
given them to wear the robe of martyrdom or the mantle of per
secution.
The amphitheatres are still stained with the blood of thy chil
dren, and the piles for burning them still smoke. We can still hear
in the distance the roar of angry lions, unchained to devour them.
Thou breathest a little after so many conflicts, and lo ! a new enemy,
a daring sectary, rises up in Egypt, and advances to strike at
thy heart : it is Arius. He dares to deny the divinity of Jesus
Christ. Pear not, tender spouse of the Man-God ; the champion of
falsehood will be met by a defender of truth !
The fourth century, which begins with the fiercest of persecu
tions, continues with the most dreadful of heresies. The devil, seeing
Religion established in spite of the efforts of the tyrants whom he
has armed against the work of God, does not lose courage. He only
changes his batteries. He undertakes to demolish the edifice whose
erection he could not prevent. A new war is declared.
What a sight ! A crowd of heretics fastened on every part of
the edifice of Eeligion from the foundation to the roofarmed with
sarcasms and calumniesdisfiguring, defiling, degradingwielding
the hammer of falsehood against the stones, striving to shake and
break them, to hurl them down one after another, with a hardheartedness and perseverance never since imitated in history but by the
philosophical Vandals of the last century, who scattered among us
the remains of our temples and our palaces, after holding up to scorn
our dogmas and our devotions ! Look again, and see what a multi' 1 Tim., ii, 4.
'CATECHISM OF PERSEVERANCE.
281
tilde of doctors, clad in the armour of genius, eloquence, and virtue,

advance from the East and West, and throw down the heretics,
sometimes confounding them, sometimes converting them, always
dashing to pieces their sophisms, and how the immortal edifice re
appears in all its early beauty, ever firm on its basis !
Never was the war of error against truth more fierce than dur
ing the fourth century ; and never did the Church show a richer
array of doctors and apostles. This was properly the era of the
Fathers of the Church. We shall, in a few words, make them
known.
All those great men who appeared to defend the Church and to
explain her doctrine during the first six centuries, are called the
Fathers of the Church.1 We divide them into two classes, the
Greek and the Latin Fathers, according as they wrote in the Greek
or the Latin language. The most illustrious among the Fathers
of the Church, that is to say, those who wrote most and whose doc
trine is most generally authorised and followed, bear the title of
Doctors of the Church. There are four great Doctors of the Greek
Church St. Athanasius, St. Basil the Great, St. Gregory Nazianzen, and St. John Chrysostom ; and five of the LatinSt. Am
brose, St. Jerome, St. Augustine, St. Gregory the Great, and St.
Thomas Aquinas. It was Pope St. Pius V. who gave to the Angel
of the Schools the title of fifth Doctor of the Church.*
We call them Fathers, because Our Saviour, who filled them in
a particular manner with His spirit, gave them to His Church to be
her defenders and her counsellors, and to the world to be its oracles
and its lights.1
" We call them Fathers, because their writings, full of the
science of salvation," says St. Augustine, " were poured out as an
abundant dew on the field of the Church, to make the germs of life
that Jesus Christ and His disciples had left there fructify, in order
to nourish souls with the purest substance of true doctrine. They
carried mortar to strengthen, and rich ornaments to embellish, the
sacred edifice, the Church built by Jesus Christ, who is its Corner
Stone, and by the Prophets and the Apostles, who are its imperish
able foundations."4
Joined with the Scripture, their works, consecrated by the sanc
tion of the Church, add to the authority of the divine wordimme' Bergier, art. Peres.It is generally said, however, that St. Bernard is the
lut of the Fathers of the Church.
1 Diet, des Sciences eccl., art. Docteurs.
3 Luminaria mundi, scrmonem vita continentia. (Act. conciX. Ephes. Labbe,
t. III., Cone., p. 836.
Aug. contr. Julian., lib. II, c. x, p. 652
282
CATECHISM OP PERSEVERANCE,
diately emanating from the Holy Ghost the solemn weight of an

inspiration at least indirect that produced them, and the efficacy of
a special grace that so eminently distinguishes them from all human
compositions.' They form that august chain of tradition 'whose
splendid unity remains unbroken amid the shocks of revolutions,
the attacks of schism and heresy, the ruins of time, the clouds of
ignorance, and the ravages of immorality.'
As for their eloquence, we need not think of comparing any other
with it. " What ! A Father of the Church ! A Doctor of the
Church ! What names ! How sad are their writings, how dry,
how cold, perhaps how scholastic ! So speak ignorant and lightminded worldly people, who have never read them. But what a
surprise it would be for all those who form to themselves an idea of
the Fathers so remote from the truth, if they were to see in their
works more elegance and delicacy, more courtesy and wit, a greater
richness of expression and force of argument, a more brilliant touch
and natural grace, than are to be found in most books of our day
which are read with the keenest relish, and are intended to procure
a name for vain authors ! What a pleasure it is to love Religion,
and to see it believed, maintained, and explained, by men of such
noble genius and sound judgment, especially when we know that in
regard to extent and depth of learning, application and development
of the principles of pure philosophy, dignity of language, and beauty
of sentiment, there is no one, for example, that we can compare with
St. Augustine."3
The first that attempted to demolish the edifice of Religion
after its social establishment was Arius. Guided by the infernal
spirit, he aimed his strokes at the corner stone. This man, the
author of the great heresy known under the name of Arianism, was
born in Lybia. While still young, he passed into Egypt, where he
was ordained deacon of the Church of Alexandria. Some seditious
intrigues, in which he took part, obliged St. Peter, the patriarch of
this Church, to cut him off from the number of the faithful. The
holy patriarch knew too well the restless and ambitious character
of the stranger, to let himself be deceived by an outward show of
repentance. Hence, he would never receive him back into com
munion. He would not even pay regard to the earnest petitions
with which he was met on his way to martyrdom. But Arius
found a means of ingratiating himself with Achillas, the successor
of St. Peter; he submitted outwardly, and affected deep sentiments
of regret. Achillas was deceived : he received the hypocrite
1 S. Bas. ; tee Dugtiet, Conf. eccUa., t. II, p. 509.
2 Guillon, t. I, p. 10.
3 La Bruyere, ch. dea Espritt forti.
283
into the pale of the Church ; he even raised him to the priesthood,
and intrusted to him the government of one of the parishes of
Alexandria.
Achillas dying, St. Alexander was elected his successor. Arius
was much disappointed at this election, because his vanity
had led him to believe that no one was so worthy of the patriarchate
as himself. To have revenge, he began to dogmatise against the
divinity of Our Lord. In vain did St. Alexander strive to bring
him back by ways of gentleness. Arius seemed to have lost all
feeling, and persisted obstinately in his error. Every day he was
spreading it among the Faithful, and the evil was continually on
the increase. The patriarch thought it was his duty to dissemble
no longer. He excommunicated the heresiarch in a synod com
posed of all his suffragans,' and held at Alexandria in the year 319.
He then informed all other Bishops of what had just occurred.
Meanwhile, Arianism was gaining ground on all sides. Constantine, afflicted at this division in the Church, resolved, by the
advice of the Bishops, to assemble an acumcnical, that is to say, a
general, council, to strike down the error and to check its followers.*
Under the pagan emperors, no such great assembly could be held ;
but Constantine, having become the master of the empire, could
execute a design so much in keeping with his piety ; and we cannot
fail to admire that Providence which then made the matter so easy,
by uniting a vast number of countries under the rule of one man.
The city of Nice was chosen as the place of the assembly, because
it was near Nicomedia, where the emperor resided. Constantine
therefore despatched to all the Bishops of Christendom letters of
invitation, abounding in the most respectful expressions, and en
gaging them to come to the council. He also gave orders for the
defrayment of all the expenses attending their journey. The affair
1 The Bishops of an ecclesiastical province are called suffragans ; they used
to give their suffrages for the election of a metropolitan, and in some manner
depended on him.
A council is an assembly of the pastors of the Church, to decide questions
regarding faith, morals, and discipline. A general or oecumenical council is one
to which all the Bishops of Christendom are, in so far as it is possible, sum
moned, and over which the Sovereign Pontiff or his legate presides. A na
tional council is one consisting of the Bishops of a single nation, as France or
Spain. A provincial council is one held by a Metropolitan and the Bishops of
his province. A synod is an assembly of the priests of a diocese presided over
by the Bishop. Though the decisions of particular councils are worthy of
great respect, those of general councils are alone infallible. We reckon eighteen
general councils: two of Nice, four of Constantinople, one of Ephesus, one of
Chalcedon, five of the Lateran, two of Lyons, one of Vienne, one of Florence,
and one of Trent. (To this list may now be added the council of the Vatican.
ZV.^ We shall speak of them separately, as we meet them on our way.
284
OATEcnrsM OP perseverance.
was too important for the Bishops not to avail themselves of the
convocation with the greatest eagerness. Hence, they soon met at
Nice to the number of three hundred and eighteennot counting
Priests or Deacons. The venerable Osius, Bishop of Cordova,
presided in the council as the representative of Pope St. Sylvester,
who had also sent two Priests to it, not being able to go himself on
account of his great age. St. Alexander, Bishop of Alexandria,
was accompanied by the Deacon Athanasius, yet young, for whom
he entertained a particular esteem, and by whom he was much
assisted.
Never was there a more venerable assembly. Many of the
Bishops composing it were eminent for their sanctity, and bore on
their mutilated bodies the honourable marks of the persecutions
which they had undergone for the Faith. Such, among others, was
St. Paphnutius, Bishop of Upper Thebaid, whose right eye had
been put out. The emperor often made him come to his palace :
he felt great pleasure in conversing with him, and, to show his re
spect, used to kiss the wound that remained on the good mau's
face.'
To give an idea of the solemnity with which councils were held,
we shall describe what occurred at that of Nice. The same thing,
with some slight differences, required by circumstances, is renewed
in all these august assemblies.
The 19th of June, 325, was the day selected for the opening of the
council. The solemn moment having come, all the Fathers met in
a large hall, adorned with a magnificence befitting the state of the
Church, now freed from servitude, and protected by the great Constantine, the sole master of the world. In the centre of the hall
stood a throne, richly ornamented, on which was placed the Book
of the Scriptures, as representing the Holy Ghost who had dictated
it, and who was about to explain it by the instrumentality of the
Pastors to whom His perpetual assistance had been promised. The
emperor went thither himself, clad in purple, and shining with
gold and precious stones. He was accompanied, not by his guard,
but by his ministers, who were Christians : he placed himself at the
end of the hall, and there remained standing until the Bishops
begged him to take a seat.
The discussion opened. Arius was present with his defenders :
he set forth his errors, and did not fear to utter the most horrible
blasphemies against Our Lord Jesus Christ. A sudden indignation
seized on the assembly. Many, in order to crush impiety the
sooner, wished to condemn it in general and without further discus1 See Fleury, Bist. abrtyte de l'Eglite.
CATECHISM OF PEESEVERANCE.
285
sion, saying that they held to the Faith received from the beginning
and perpetuated by tradition.' Others remarked that nothing
should be done without full examination and mature deliberation.
This is the reason why the more learned Bishops refuted so forcibly
the impious novelties, relying on the Holy Books and on the writings
of the Early Fathers. No one did so with such vigour and success
as the young Deacon Athanasius : we shall soon make him known.
After many discussions, the council chose, in order to express
the indivisible unity of the divine nature, the word consubstantial.
It declared by this term that Our Lord Jesus Christ is the true Son
of God, equal, in all things to His Father, true God as well as the
Father or the Holy Ghost. This word, which left no subterfuge
for heresy, was ever afterwards the terror of the Arians. The
president of the council accordingly prepared a solemn profession
of Faith, known as the Nicene Symbol : it was written by Hermogenes, who became in the course of time Bishop of Oesarea in
Cappadocia. Its language is definite: We believe in one God,
almighty, the Creator of all things visible and invisible, and in one
Lord Jesus Christ the only Son of Godbegotten of the Father,
that is to say, of the substance of the FatherGod of Godlight
of lighttrue God of true Godbegotten, not madeconsubstantial
with the Fatherby whom all things in heaven and on earth were
madewho, for us men and for our salvation, came down from
Heaven, took flesh and was made man, suffered, rose again from the
dead on the third day, and ascended into Heaven, from thence He
will come to judge the living and the dead.
All the Bishops, with the exception of two, who were Arians,
subscribed to this symbol, and pronounced an anathema against
Arms and his followers. In virtue of this judgment, which the
secular power upheld, but which it had not procured, the emperor
condemned Arius to banishment and his books to the flames. Befbte separating, the Bishops addressed to all the Churches of the
world a synodal letter, stating for their information what had been
by them proposed, examined, resolved, and decided, in regard to the
impiety of Arius. They sent at the same time a copy of the acts of
1 Thus Bishops do not make new dogmas : they only bear testimony to exist
ing truth. " What was the design of the Church in her councils? " says St.
Vincent of Lerins on this subject. " She wished that what had previously been
believed simply should be professed more exactly ; that what had been preached
without much attention, should be taught with more care ; that what had been
treated cautiously, should be explained more distinctly. Such has always been
her design. She has therefore done nothing else by the decrees of her councils
than place in writing what she had already received from the ancients by tra
dition."(Conanonit., c. xxiii.)
286
the council to Pope St. Sylvester, who approved and confirmed

them by his apostolic authority.
The end of the council occurring on the anniversary of Constantine's elevation to the throne, there was a magnificent feast to
celebrate this happy event, and the no less happy issue of the
assembly. The emperor wished to meet the Bishops in his palace
and at his table. All were led with honour, between two lines of
soldiers, into that very palace which was lately so much dreaded, as
having sent forth so many cruel edicts against the Christians. The
Bishops could hardly believe their eyes. All entered into the
most private rooms, and took their places at table, some with the
emperor, others apart on couches prepared for them : they imagined
that they beheld an image of the reign of Jesus Christ. The
emperor, after the banquet, saluted them individually, made them
rich presents, and concluded by recommending himself to their
prayers.
Such was the termination of this renowned assembly, the
memory of which has always been held in veneration by the Church.
St. Augustine, in particular, calls it the council of the whole world,
whose decrees are of the same force as the commands of Heaven.
Meanwhile Arianism, though struck to the ground by the de
cision of Nice, was not destroyed. Arius, after three years of exile,
found a means of obtaining his recall. He presented to the emperor
a profession of faith so artfully composed that it was difficult to
discover therein the error hidden under the guise of truth. The
heresiarch returned triumphant to Alexandria ; but St. Athanasius,
the successor of St. Alexander, would not receive him to communion.
Constantine, informed of the troubles caused by the presence of
Arius in Alexandria, summoned him back to Constantinople, and
inquired of him whether he followed the Faith of Nice. Arius
swore that he did. Constantine, deceived, besought the Bishop of
Constantinople to receive him to the communion of the Faithful ;
but this petition was deprived of its effect by an event which,
handing over the victory to the Catholics, gave the whole world
a splendid proof that the enemies of Jesus Christ, heresiarchs or per
secutors, must all contribute to His glory and to the consolidation
of His kingdom.
A Sunday had been chosen for the restoration of this impious
man, in order to make the affair more brilliant. On Saturday
evening, the impatient pride of the heretics induced them to lead
Arius through the city in triumph. He himself, bidding high for
their applause, poured himself out in audacious language. The
crowd was immense, and increased from street to street. As they
drew near the Constantine Square, and perceived at one end thereof
287
the temple in which the heresiarch should be re-established, Arius

suddenly grew pale, in the sight of everyone, seized with a strange
fear : he, at the same time, felt some call of nature. He retired
into one of those public places multiplied in the New Rome with
as much magnificence as other buildings, and there expired in
the most cruel pain, yielding up with a large quantity of blood a
portion of his bowels : this occurred in the year of Our Lord 336.
A worthy end of one too like the perfidious Judas in his life not to
resemble him in his death 1 This terrible conclusion, regarded as
miraculous, caused as much dejection to the Arians as it gave en
couragement to the Catholics.
Arius was dead, but his heresy was not dead. Timid in the
beginning, and, as it were, stunned by the blow that had fallen on
its chief, it soon grew bold again and set no limits to its haughty
pretensions. The disturbed Church suffered many losses ; but that
God who had said that the gates of hell should never prevail against
her was present, His eye was on all her wants. To strengthen her
inwardly, He raised up the great St. Athanasius ; to give her as
many children outwardly as she counted apostates, He raised up St.
Frumentius and his companions.
St. Athanasius, the scourge of Arianism, was born at Alexandria,
of which he became Bishop after the Council of Nice. God, who
destined him to contend with the most terrible of heresiesa heresy
armed with all the subtleties of dialectics and the resources of
emperorshad endowed him with all the gifts of nature and grace
that would fit him for his high and difficult mission. Scarcely
was he appointed to the see of Alexandria, when the Arians,
furious at having been confounded by the holy patriarch in the
council of Nice, accused him to the emperor of having imposed on
the people a kind of tax, under pretence of providing for .the wants
of the Church, and of having sent a chest of gold to some con
spirators. Athanasius was summoned before the emperor. The
innocence of the holy patriarch was soon manifested, but the
hatred of the Arians only became more violent: they worked so
well with their artifices and their calumnies that they obtained
against him a sentence of banishment.
Athanasius set out, and took up his abode at Treves with St.
Maximin, Bishop of this city. At length, a council was assembled
at Sardica, wherein the innocence of Athanasius was publicly
recognised, and the holy pastor returned triumphant to his Church.
The remainder of his life was spent in struggling with a continual
series of persecutions on the part of the Arians, and in the practice
of patience and every other virtue on his own part. This great
man seemed the personification of the Catholic Faith. Heresy
288
always found in him a soul superior to human considerations.

Like a rock, he could not he moved in favour of deceit or injustice.
This heroic firmness did not prevent him from being profoundly
humble. No one carried the virtue of humility further than he :
mild and affable, he would let even the least child have easy access
to him. He joined to an unchanging goodness of heart a tender
compassion for the miserable. He was fervent in prayer, austere
in fasting, untiring in holy watches, full of condescension towards
the lowly, and intrepid in the hour of danger.' He closed his life
at a very advanced age, in order to be gathered to his fathers, the
Patriarchs, the Prophets, the Apostles, and the Martyrs, after whose
example he had generously fought for the truth.*
Athanasius was the oracle of the whole Church, as he has been
that of all Christian ages since, which have placed him in the front
rank of the doctors and heroes of the Faith.3 The works which he
left us are so precious, that an ancient monk was accustomed to say,
" When you meet with anything from the works of St. Athanasius,
write it on your habit, if you have no paper."4 He died peacefully in
the arms of his people on the 2nd of May, 363, after an episcopate
of at least forty-six years, spent in continual troubles.5
While God strengthened the Church inwardly by the ministry
of Athanasius, He propagated it outwardly, and thus repaired the
losses that it sustained from heresy. A wonderful child was grow
ing up in obscurity, and would, at the precise moment fixed for it,
carry the sacred torch into foreign regions. The affair came about
in this wise. A philosopher, named Metrodorus, made several
journeys to satisfy his curiosity. He visited Persia, and the Great
Indies, a name given by the ancients to Ethiopia. On his return,
' Greg. Nuz., Orat. xxii, p. 378.
3 Ibid.
3 Vera EcclesisB eolumna. (Greg. Naz., Orat. ui, p. 378.)
Prat. Sj ir., c. xl.
5 The chief works of St. Athanasius are :
1. An Exposition of the Faith : it is an explanation of the mysteries of the
Trinity and Incarnation, against the Arians.
2. An Apology, addressed to the Emperor Constantius : it is one of the
Saint's most finished and eloquent works.
3. Four Discourses against the Arians : the arguments therein are so sound
and strong that they crush the heretics.
4. A Life of St. Antony.
The Symbol that bears his name does not seem to have come from him. It
is attributed to him probably because composed from his thoughts, and because
it contains an explanation of the mysteries of the Trinity and Incarnation, on
which St. Athanasius wrote so well, and for the defence of which he showed so
much zeal.
The best edition of his works is that by P. dn Montfaucon, 3 Tola., folio,
Paris, 1698.
CATKCH1SM OF PEKSETKHANCE.
289
he presented to the Emperor Constantine some diamonds and other

precious stones of the greatest beauty. Meropius, a philosopher of
Tyre, encouraged by the success of Metrodorus, undertook a journey
for the same purpose : he brought with him his nephews,
Frumentius and Ederius, with whose education he was intrusted.
His visit over, he re-embarked for his own country. The vessel
that carried him and his nephews, still children, called at a port on
her way to take in a fresh supply of provisions. The coast was in
habited by barbarians, who plundered the vessel, and put to the
sword all belonging to it, except the two children. These, seated
under a tree at some distance, were learning their lessons. The
barbarians, finding them, were touched by their innocence, candour,
and beauty. They led them to the king, whose residence was at
Axuma, which is now only a village of Abyssinia.'
The prince, struck by the intelligence and good dispositions of
the two children, took particular care of their education. After a
time he made Ederius his cup-bearer, and Frumentius his treasurer
and secretary of state. Frumentius, who had the principal
management of affairs, and who earnestly desired to make the Gospel
known to the Ethiopians, engaged several Christian merchants,
whom he found trading in the country, to settle there. He himself
set out for Alexandria, in order to beg St. Athanasius to send a
Bishop to complete the conversion of a nation remarkably well
disposed. St. Athanasius held a synod, and all the Bishops com
posing it decided that no person could be better qualified than
Frumentius to consummate the good work which he had begun ;
and he was accordingly consecrated Bishop of the Ethiopians.
Invested with the episcopal character, he returned to Axuma,
where his sermons and miracles effected a great many conversions.
Perhaps no nation ever embraced Christianity more eagerly or
courageously. The holy Bishop continued to instruct and to edify
his flock till his last hour.*
While Frumentius was adding a nation to the domain of Jesus
Christ, a missionary of another kind was employed on a similar
task elsewhere ; for in the hands of God all means are good. This
new apostle was a female slave. Taken by the Iberians, a people
bordering on the Bluck Sea, she won their admiration by the purity
of her life, by her gravity, by her gentleness, by her assiduity in
prayer. The barbarians, amazed, asked her what was the meaning
of all this. She told them simply that she was a Christian and thus
served her God.
Now, it was the custom of tho country that, when a child was
1 See Ludoff, MUt. Mthiop.
VOL. III.
J Fleury, 1. XI, c. xxxviii.

20
290
sick, the mother should carry it from house to house, to inquire

whether anyone knew of a remedy. A woman, having thus carried
her child ahout everywhere in vain, camfl at length to the captive.
The latter said that she did not know of any human remedy, hut
that Jesus Christ her God could restore health to the most hopelessly
sick. She took the child, placed it on the hair-cloth that served
her as a bed, prayed for it, and gave it back full of health to its
mother. The fame of this miracle reached the ears of the queen,
who was enduring great pain at the time. Being borne to the
captive, she is placed on her hair-cloth, and, after invoking the
name of the Lord, she rises in perfect health. Full of joy, the
queen returns to the palace, and shares her happiness with the king
her husband. The latter proposes to offer some presents to the
captive. " The only reward that she desires," says the queen, " is
that we should adore Jesus Christ, the God whom she invoked, and
who cured me." The king delayed for some time : at length, in a
serious danger, he promised to become a Christian. His prayer
was heard, and he kept his word. The poor captive explained
religion to them as well as she could ; she also requested that a
church should be built, and described its shape.
The king, having assembled his people, related to them all that
had occurred in regard to himself and the queen. He instructed
the men as far as possible in the truths of Faith; the queen, on
her side, instructed the women : it was agreed to build a church.
As the whole nation earnestly desired to know religion well, an
embassy was sent, by the advice of the captive, to Constantine, in
order to request him to procure Bishops who might complete the
work of God. The emperor was delighted with the project : he
felt more joy at the conversion of this people than at a great mili
tary conquest.' And we, too, ought not we to feel a great joy at
it, since it shows us the goodness of Our Heavenly Father, who
wills the salvation of all mankind, and the continual care with
which Jesus Christ watches over His Spouse, and the tenderness
with which He wipes away her tears ?
Prayer.
0 my God ! who art all love, I thank Thee for the admirable
means which Thou didst adopt to preserve and to propagate our
holy religion. Priests, Saints, Religious Orders, and Missions will
be the object of my utmost gratitude and respect.
pray for the conversion of heretics.
1 Fleury, 1. XI, c. mix.
291
LESSON XXIV.
CHRISTIANITY PRESERVED AJTD PROPAOATED. (POUKTH CENTURY.)
The Church defended : St. Hilary, Bishop of Poitiers. The Church pro
pagated : St. Martin, Bishop of Tours. The Church attacked : Julian
the Apostate. Judgment of God on this Prince. The Church defended :
St. Gregory Nazianzen, and St. Basil the Great.
As Elias, when ascending to heaven, left his spirit of prophecy to
his disciple Eliseus, so the intrepid Athanasius, after distinguishing
himself in a series of combatsfive times banished and five times
recalledleft his spirit of faith to an illustrious Bishop. St. Hilary
of Poitiers did the same in the "West as the invincible Patriarch of
Alexandria had done in the East. On these two great pillars rested
the edifice of the Church, shaken by the Arians. Let us give the
interesting history of our New Athanasius.
St. Hilary, who had the happiness of preserving the Gauls
from the contagion of Arianism, was born at Poitiers, of an illus
trious family. Brought up in paganism, he was led by degrees to
a knowledge of the true religion, which he embraced with fervour.
In the year 353, he was consecrated Bishop of his native city ; and
he no longer regarded himself as anything but a man of God.
Sinners, moved by his words, entered into lively sentiments of
compunction, and renounced their evil courses. However, he did
not devote himself so earnestly to outward functions as to neglect
his own salvation. He had hours set apart for prayer, and it was
in this holy exercise that he continually renewed his fervour, and
secured those abundant blessings which God poured out on his
labours. His pen was also dedicated to the honour of religion. As
the Emperor Constantius was endeavouring to spread Arianism
through the "West, St. Hilary presented to him an apology, for
which he received in return a sentence of banishment.
Our Saint profited of his compulsory retirement to charge error
with a vigour that all succeeding ages have admired. He wrote
against Arianism his Treatise on the Trinity, in which he proves by
the most solid arguments the consubstantiality of the Father, Son,
and Holy Ghost. He also demonstrates therein that the Church is
one, and that all heretics are outside its pale ; that it is distinguished
from all the sects, inasmuch as, ever retaining its unity, it combats and
confounds them all, and that it finds occasions of the most splendid
triumphs in the divisions that are continually taking place among
the followers of error. Nothing can be grander than the eulogies
given to St. Hilary by St. Augustine and St. Jerome. The first
292
calls him an illustrious doctor of the Church;' and the second, a

river of eloquencea river which God removed from the world into
the field of His Church.' St. Hilary, having returned from banish
ment, died at Poitiers in the year 368.3
"While St. Hilary was strengthening the Church inwardly, one
of his most eminent disciples was chosen hy God to give this beloved
Spouse as many children as she might be robbed of by heresy. This
New Paul, the Apostle of the West, was St. Martin. An admirer
of the virtues of St. Hilary, he was formed in his school, taking
part in all his struggles for the Faith.
Martin was born of idolatrous parents at Sabaria, a city of
Pannonia. God prevented this holy child with such a singular
grace that, at the age of ten years, he went to a church in spite of
his parents, and had his name enrolled among those of the cate
chumens. Meanwhile, there came an order from the emperor re
quiring the children of veteran officers and soldiers to bear arms.
Martin, when fifteen years old, took the military oath, and entered
the cavalry. The profession of arms, which is for bo many an
occasion of licentiousness, became for him an apprenticeship to the
most heroic virtues. He particularly distinguished himself by a
tender love for the poor : he could not refuse them anything, and
whatever remained of his pay he distributed among them.
One day, says his historian, Sulpicius Severus, in the depth
of a very severe winter, during which many persons died of the
cold, he met at the gate of Amiens a beggar, almost naked, who
asked him for an alms. This sad sight grieved the holy cavalier
exceedingly ; but he had nothing left save his arms and his clothes.
He drew out his sword, cut his cloak in two, and gave one half to
the poor man as a covering. Such a generous act did not pass
without its reward. The following night, Martin saw in a dream
Our Lord Jesus Christ clad with this half of the cloak, and heard
Him saying to the Angels who surrounded Him, " It was Martin,
still a catechumen, that gave Me this cloak."
This consoling vision made him decide on asking Baptism : he
1 Lib. II, ado. Jul., c. viii.
* Lib. II, adv. Bufin., p. 115.
3 Some of the other works of St. Hilary are :
1. Commentaries on St. Matthew.
2. A Book of Synods. This work throws great light on the history of
Arianism. St. Jerome held it in such esteem that he mado a copy of it with
his own hand.
3. Books to the Emperor Constantius. The Saint therein asks the permis
sion of the Emperor to justify the Catholic Faith in his very presence.
The Saint wrote scveral other works, in which he always appears worthy of
himself. The best edition of his works is that by P. Constant, a Benedictine,
Paris, 1693.
293
received it in his eighteenth year. At twenty years of age. he

quitted the service, and directed his steps to St. Hilary. This
great Bishop soon became acquainted with the extraordinary merits
of Martin. He wished to attach him to his diocese and to ordain
him deacon; but our Saint, out of humility, declined this honour,
and would only consent to let himself be ordained exorcist. He
next set out for Pannonia, where he converted his mother. Here
he also did battle vigorously against the Arians. Beturning to
Gaul, he founded its first monastery. From time to time he used
to come forth from his retreat in order to preach the Faith to
idolators, who were still pretty numerous in the villages, and God
authorised the zeal of His servant by splendid miracles.
He was not slow in becoming known everywhere throughout
Gaul, and he was judged worthy of the episcopate. The people of
Tours asked for him as their Pastor ; but it was necessary to have
recourse to a stratagem, and even to violence, in order to draw him
from his solitude. Having come to the door of his monastery, to
give his blessing to a sick person, he was seized, and led off to
Tours under a strong guard. Martin was the same in the see of
Tours as he had been in his first monastery. He dwelt in a little
cell near the church. No change was to be seen in his dress or on
his table. He was not acquainted with any other way of honouring
his dignity than by his virtues. The. destruction of idolatry was
the usual object of his labours : he travelled many times through
Touraine and all that part of Gaul, which he purified from every
stain of paganism.
Being one day in a town, full of pagans, he overthrew the
temple of the idols, and proposed to have a pine, which was also an
object of idolatry, cut down. The pagans would not consent to it
but on condition that he should place himself on the side towards
which the tree would fall. Martin, full of faith, accepted the con
dition, and let himself be bound and placed where they chose. The
tree was cut ; but, at the moment when it was about to fall, the
Saint made the sign of the cross, and the tree at once settled itself
to fall on the other side, to the great amazement of the Pagans,
who immediately asked to be baptised.
The holy Bishop did not interrupt his missions except for other
works of charity. He sometimes went to intercede with princes
on behalf of the unfortunate. It was for this purpose that he
made two journeys to Treves, where the Emperor Maximus was
staying. But he asked mercy as a Bishop, and with a dignity that
should be felt even by princes. Maximus only conceived a greater
esteem for him, and often invited him to his table. St. Martin
declined this favour at first, but afterwards thought it his duty to
294
accept it. Maximus was bo overjoyed, that he called as to a feast

the most distinguished persons of his courtamong them his uncle,
his brother, and the prefect ot the prsetorium. Martin was placed
beside the Emperor, and the Priest, who always accompanied him,
was placed between the Emperor's uncle and brother.
During the course of the repast, an officer presented a cup as
usual to the Emperor. The latter made a sign to present it to
Martin, from whose hand he expected to receive it; but the holy
Bishop, having drunk, presented it to his Priest, as to the most
eminent person in the company. This action did not in the least
offend the prince, who praised St. Martin for having preferred to all
the imperial power the honour due to the priesthood of Jesus Christ.
The Saint returned to Tours, where he was received by his
people as a Tutelar Angel. Though advanced in years, he lessened
neither his austerities nor his apostolic labours. He continued till
the end of his days to confirm by miracles the doctrine which he
preached. His employments did not cause him to lose the sweet
remembrance of the presence of God. Everything that he met
supplied him with a new occasion of sanctifying himself or of giving
to others a lesson on virtue : a precious example, of which it is easy
for us to profit !
Seeing a sheep just shorn one day, he remarked pleasantly to
those who were with him, " Here is a sheep that has fulfilled the
Gospel precept. It had two coats : it gave one to him who had
none. Let us do the same." At the sight of a man covered with
rags and tending swine, he exclaimed, " Behold Adam driven out
of paradise. Let us strip ourselves of the Old Adam, and clothe
ourselves with the New." Another time he reached the bank of a
river, where some birds were endeavouring to catch the fish.
" This," says he, " is an image of what is done by the enemies of
our salvation. They lie in ambush to seize our souls and make
them their prey." He then commanded the birds to depart, which
they did instantly. Having attained the age of ninety years, the
Western Paul went to receive the crown due to him who tights
valiantly and who keeps the Faith.
Let us cast a last look on the tomb of St. Martin, and beg of
him to preserve from his lofty throne in Heaven that precious Faith
which he planted in Gaul by his labours, and watered with his
sweat : let us then pass on to the East. A new sight is about to
be presented to our eyes. There is no longer enough heresy to
attack the Church. No ; but Paganismthat old Paganism, worn
out and deadstrives to rise again from its tomb and to take back,
if possible, the sceptro of the world, held by the steady hand of the
Spouse of Jesus Christ.
295
Julian, a nephew of Constantino the Great, had come to the

possession of the empire in the year 355. Seduced by pagan philo
sophers, and yielding to the clamour of his own passions, this
prince abjured Religion publicly, and undertook the revival of
idolatry. He declared a bitter persecution against the Christians ;
confiscated the property of all their churches; revoked all the privi
leges that had been granted to them; suppressed the pensions that
Constantine had given for the maintenance of clerics, widows, and
virgins; and forbade any Christian to plead at the bar or to hold an
official position. He did not stop here. He would not let Christians
teach literature, knowing the great advantages which they derived
from profane books in combating irreligion. Though he showed on
every occasion a supreme contempt for the Christians, whom he
called Galileans, yet he perceived the superiority given them by the
purity of their manners and the splendour of their virtues, and con
tinually pointed out their example to pagan priests. Such was the
character of the persecution of Julian : some mildness and much
mockery ! He came to violent measures, however, when he found
all others useless. Under his reign, a great many martyrs sealed
their faith with their blood.
This impious prince, finding that his war did not attain its end
quickly enough, resolved to strike down Christianity with one
blow. For this purpose, he undertook to give the lie direct to Our
Lord Himself, and, by convicting Him of imposture, to hold up His
work to the scorn of all succeeding ages. But what are the counsels
of man against the Lord ? We shall see.
His chief design was to show the falsehood of the prophecies,
especially that of Daniel, which announces the destruction of the
temple of Jerusalem as irreparable ; and that of the Saviour, which
expressly declares that not a stone thereof shall be left upon a stone.
Julian accordingly undertakes to rebuild this edifice. He writes a
most flattering letter to all the Jews, promising to aid them with all
his might in raising again a temple on the spot where they so long
adored the God of their fathers. At this news, the Jews run from
all sides to Jerusalem. They soon amass a considerable sum of
money. The Jewish women give their trinkets and diamonds as a
contribution for the expenses of the enterprise. The imperial
treasury supplies the rest. The emperor himself brings together
the ablest architects to be found in the various provinces of the
empire, and intrusts the superintendence of the work to Alypius,
his intimate friend, whom he sends to press matters forward on the
spot. So much being done, an immense quantity of materials is
collected. Day and night the work goes on with incredible ardour
to clear out the site of the old temple, and to demolish whatever
296
CITECHiSM OF FEKSKVKUANCE.
remains of its foundations. Some Jews got silver pickaxes, shovels,

and baskets made for this purpose. The most delicate women lent
a hand, and carried off rubbish in their richest robes.
The clearance and demolition over, preparations were now being
made to lay the new foundations : it was here that God waited for
His enemies. Let us listen to an author whose testimony cannot be
suspectedAmmianus Marcellinus, a zealous pagan, one who made
Julian the hero of his history. " While Count Alypius," he says,
" aided by the governor of the province, was earnestly urging on
the work, terrible whirlwinds of fire burst out from the foundations,
burned the workmen, and rendered the place unapproachable. Many
attempts were made to return to the work ; but, the fierce element
always driving back the workmen with a kind of unappeasable
obstinacy, the enterprise had to be abandoned."'
Such is the account of an historian who adored the idols of
Paganism, and who was an admirer of Julian. What could drag
such an acknowledgment from him, if not the force of truth ? St.
Gregory of Nazianzen, a contemporary author, adds that thunder
bolts fell ; that crosses of a blackish colour appeared on the clothes
of those present; that many, pursued by the flames, tried to save
themselves in a neighbouring church, but a sudden fire caught hold
of them, consumed some, disfigured others, left on all the most
evident marks of the dreadful power of God, which they had just
dared to challenge. Efforts were still made to resume the work ;
but the fiery eruptions began again along with them, and ceased
only when they ceased." "This," says the great doctor, "is a
well-known fact, admitted by the whole world.'"
Thus, as long as a few stones remain to be taken away from the
old foundations of the temple, that is to say, as long as labour must
be gone through to give the words of the Saviour their literal ful
filment, Julian is all-powerful ; but, if he attempts to put back a
single stone into those accursed foundations, he sees all his power
and all his hatred frustrated. It is therefore true that every attack
made on the Church turns to its glory and its triumph : this is a
remark that we make once for all.
Julian, foaming with rage, swore in spite of his defeat to ex
tinguish Christianity; but he wished in the first place to conclude
a war against the Persians. He made immense preparations and
innumerable sacrifices, and swore again, when setting out, to destroy
the Church on his return ; but God still knew how to secure it
from his foolish threats. The emperor, taking part without a
cuirass in the first battle, was dangerously wounded. As he was
1 L. XXIII., c. i.
1 Orat. iv, adv. Jul.
297
raising his arm to encourage his troops, crying out, " All is ours !"
he was struck by a dart. He then took in his hand some of the
blood from the wound, and, throwing it up towards heaven, ex
claimed, Thou hast conquered, 0 Galilean ! This was the last cry
of expiring Paganism. The following night, the 26th of June, 363,
Julian died at the age of thirty-two years, a prince worthy of having
Voltaire for his apologist.'
This sad death had been mysteriously foretold by a Saint living
in those very times. A pagan, meeting him, asked scoffingly,
What is the Galilean doing now ? Without the least emotion, the
Saint replied, He is making a coffin. Nowadays, as heretofore, the
enemies of the Saviour, seeing the Church attacked, fettered,
robbed, and despised, ask ironically in word and deed, What is the
Galilean doing now ? Without the least hesitation, we may answer
them, He is making a coffin. A coffin for His enemies : a coffin in
which they shall soon rot like their predecessorsemperors, philo
sophers, whole peoples, that have long since met their doom
while Christ reigns in the sepulchre that they hollowed out for
Him!
It was not only with his sword that Julian fought against the
Religion which he had abandoned, but also with his pen. Provi
dence, however, raised up vigorous opponents to meet the crowned
sophist.
One of the first coming before us is St. Gregory of Nazianzen.
This Doctor of the Church, surnamed the Theologian, by reason of
his profound knowledge of Religion, was born in the territory of
Nazianzen, a little city near Caesarea in Cappadocia. His father,
Gregory, was a pagan ; but he was converted by the prayers of his
wife, St. Nonna. This virtuous lady consecrated her son Gregory
to the Lord from the moment of his birth. He corresponded per
fectly with the care that his parents took to form him to virtue.
After completing his early studies, he was sent to Athens, in order
to profit of the lessons given by the celebrated masters who resided
in that city. He there contracted a close friendship with St. Basil,
who had come like himself to finish his education.
We present, and all Christians will ever present, these two great
men as perfect models of a friendship equally tender and holy.
They were inseparably attached. On their guard against dangerous
company, they associated only with such among their fellowdisciples as united the practice of virtue with the love of study.
Never were they to be seen at profane amusements. They knew
only two streets in the city, that which led to the church and that
1 Voyez la Vie de Julien, par l'abbfi de la Bletterie.
298
CATECHISM OF PER8EVERANCR.
which led to the public schools. Their manner of life was very
austere. They took nothing out of the money sent them by their
families but what was indispensable to meet the wants of nature :
the rest was distributed among the poor.
Gregory, preceded by a splendid reputation, returned to
Nazianzen : his first care was to receive Baptism. From this
moment, dead to the world and to all its charms, his only ardour
was for the glory of God. To satisfy his desire of attaining per
fection, he broke off all communication with the world, and went
to rejoin St. Basil, who was living in solitude. Watches, fasts,
and prayers were the delight of these two great men, who added to
manual labour the chanting of psalms and the study of the Holy
Scriptures. In the explanation of the divine oracles, they followed,
not their own lights or their own private views, but the teachings
of the ancient fathers and doctors of the Church.'
It was about this time that Gregory composed his famous dis
course against Julian. He speaks therein with that strength which
the Prophets used to employ, when, by the orders of God, they re
proved either royal or plebeian criminals. His only object was to
defend the Church against the Pagans, by unmasking the injustice,
hypocrisy, and impiety of its most dangerous persecutor.
God did not permit this bright light to remain any longer hidden
under a bushel. The Church of Constantinople had groaned for
forty years under the tyranny of the Arians. The few Catholics
who remained there, deprived of pastors and even of churches,
addressed themselves to Gregory, with whose learning, eloquence,
and piety they were acquainted, and earnestly besought him to
come to their aid. Several Bishops joined with them, in order the
more surely to obtain a successful issue to their prayers. After
much resistance, Gregory was obliged to yield. To tell what he
had to suffer from heretics in the see of Constantinople, is what we
shall not attempt : it will be enough for us to know that the Saint
opposed nothing to so many outrages but prayer and patience. His
virtues and talents drew a great many persons around him. St.
Jerome himself quitted the deserts of Syria in order to go to Con
stantinople. He ranked himself among the disciples of Gregory :
he studied the Scriptures under him, and all his life long gloried in
having had such a master.
Meanwhile, troubles were on the increase in the Church of
Constantinople : a council was assembled to put an end to them.
The holy patriarch showed on this occasion a magnanimity above
all praise. Seeing that minds were greatly heated, he rose and
1 Rufous, Hist., 1. II, c. ii, p. 254.
299
addressed the assembly thus : " If my election causes so many

troubles, I am willing to submit to the fate of Jonas : let me be
thrown into the sea to appease the storm that I have not raised. I
never desired to be a Bishop and if I am one, it is against my
will. If it seems expedient to you that I should retire, I am ready
to return to my solitude, that the Church of God may at length
have quiet. I only beg of you to unite all your efforts that the see
of Constantinople may be filled by a person of virtue, with zeal for
the defence of the Faith.'"
After thus delivering his resignation, the Saint left the assembly
and went to the palace. He cast himself at the feet of the Emperor
Theodosius, and, having kissed his hand, said to him, " I am not
come, sire, to ask riches or honours for myself or my friends, nor to
solicit your bounty in favour of the Churches. I am come to ask
permission to retire. Your majesty knows that I was placed in
spite of myself on the chair of Constantinople. I am now odious
even to my friends, because I look solely to the interests of Heaven.
I beg you to approve of my resignation. Add to the glory of your
triumphs that of settling the Church in peace and concord."
The Emperor was wonderfully struck with such greatness of
soul, and it was only with much difficulty that he was prevailed on
to grant the holy Bishop's earnest request. Gregory took his fare
well in a beautiful discourse which he delivered in the great church
of Constantinople, in presence of the fathers of the council and an
immense multitude of the people.* He concluded by bidding fare
well to his dear metropolitan church, to the other churches of the
city, to the holy Apostles who were honoured therein, to his epis
copal throne, to his clergy, to the monks and all other servants of
God, to the emperor and all the court of East and West, to the
Guardian Angels of his church and to the Blessed Trinity wor
shipped therein. " My dear children," he added, "keep the deposit
of the Faith, and remember the stones that were thrown at me
because I planted true doctrine in your hearts."
The Faithful followed him weeping, and imploring him to re
main with them ; but higher motives obliged him to carry out his
design. He retired to the solitude of Arianza, where he spent the
rest of his days, which were not very many ; for he was then old
and infirm. He had in his solitude a garden, a fountain, and a
little grove, which enabled him to taste the innocent pleasures of
the country. Here he practised all kinds of bodily mortifications:
he often fasted and watched ; he prayed much on his knees ; he
never saw a fire, nor wore any shoes ; a simple tunic was his only
1 Cam., i.
' Orat., xxxii.
300
CATFCuTSM OF PKRSETKKANCR.
garment ; ho slept on straw, 'with a piece of sackcloth for his

covering.' Amid these rude austerities, the great man set himself
to write poems in refutation of the Apollinarist heretics. Such were
his occupations till the hour of his blessed death, which happened
in the year 389.'
Let us now speak of St. Basil, the new athlete whom God sent at
the same time as St. Gregory to the relief of His Church. It would
not be fit that we should separate in our history these twogreat men,
whom the most cordial friendship united on earth, and whom the
same glory now crowns in Heaven. St. Basil, surnamed the Great,
by reason of his eloquence, learning, and genius, was born at
Caesarea in the year 329. He imbibed with his mother's milk the
hereditary piety of his noble family. As for knowledge, he went
in search of it to the ablest masters of Constantinople and Athens.
He soon excelled in philosophy, in poetry, in eloquence, in every
branch of literature. He possessed bo fully the art of linking con
sequences with their principles, that no person could resist the force
of his arguments : they were so well arranged that it would be
more difficult to disengage oneself from them than to escape from a
labyrinth.
Basil was regarded at Athens as an oracle, to be consulted on all
matters of divine and human science. The students and masters
of this great city, full of respect for his merits, tried every means
imaginable to induce him to fix his abode among them ; but they
could not succeed. Basil thought that he was responsible to his
native land for the talents which God had given him.
On returning home, he pleaded in some lawsuits with brilliant
success. Then, to form himself to the most solid virtue, he retired
' Carm., v et lx.
* St. Gregory's works consist :
1. Of Discourses, to the number of fifty. Some treat of the mysteries of
Faith and various points of Christian morality. The greater number are in
tended to defend the doctrine of the Church against the attacks of heretics.
Others are panegyrics of martyrs, spoken on their festivals. He also wrote a
eulogy of his illustrious friend, St. Basil.
2. Of Letters, to the number of two hundred and thirty-seven. Many of
them are most interesting, and acquaint us in detail with the character of this
great man.
3. Of Poems, charmingly written and most numerous.
According to some authors, Gregory is the greatest of orators, whether
sacred or profane. He always thinks of things nobly, and expresses his ideas
with inimitable delicacy. Glowing, flowery, majestic, his style contains a mul
titude of beauties that cannot be transferred to another language. His verses,
in keeping with his discourses, would deserve much better than those of Virgil,
Homer, or Horace, to be the classical study of our schools. The works of St.
Gregory are published in two volumes, folio ; Paris, 1630.
CATECBTSM OF PEKSEVERANCE.
301
to a desert, where he wrote his Monastic Constitutions. Worthy of

the genius and the piety of its author, this book served as a rule for
various founders of religious congregations, and placed St. Basil
among the patriarchs of religious orders. As is known, these
patriarchs are four in number : two for the East and South, St.
Basil and St. Augustine ; and two for the West and North, St.
Benedict and St. Francis. of Assisium.'
In his desert Basil founded several monasteries, as wellfor women
as for men, and maintained a general inspection over them, even
during his episcopate. After peopling the solitude with a multi
tude of human angels, and securing thereby an expiation of those
numberless crimes which the heresy of Arius, and Paganism,
revived by Julian the Apostate, were drawing in their train, Basil
came at length to take part in the great conflict that hell had re
sumed against the Church.
In the year 370, he was raised to the archiepiscopal chair of
Csesarea. This nomination delighted the Catholics, who had a pre
sentiment of the victories which Basil would gain over heresy. He
began by feeding his lambs with the bread of his powerful word.
The eloquent archbishop preached morning and evening, even on
days when the Faithful had to attend to their ordinary work : his
auditory was so numerous that he gave it the title of the sea.' He
established at Csesarea various practices of devotion that he had
seen in Egypt, Syria, and other placesespecially that of assembling
every morning in the church to make prayer in common. The
people communicated on Sundays, Wednesdays, Fridays, Saturdays,
and all the Feasts of the Martyrs.3
His ardent zeal for the preservation of the Faith did not let him
forget the sheep that were wandering in the paths of heresy : he
sought their conversion by fervent prayers and continual tears.
Nothing proves better the strength and activity of this zeal than
the victory which he gained over the Emperor Valens.
The Arian prince, seeing Basil stand as an impregnable tower,
against which the efforts of heresy were vain, resolved to proceed
to extreme measures of severity with him. He sent Modestus, pre
fect of the East, with orders to engage Basil, either by threats or
promises, to communicate with the Arians. The prefect, seated on
his tribunal, and surrounded by his Hctors, armed with their fasces,
summoned the archbishop to appear before him. Basil came with
tranquil and dignified mien. Modestus began with gentle words.
Seeing this plan fail, he assumed a most threatening look, and said
angrily, Do you think, Basil, that you can oppose so great an
i Hulj'ot, 1. 1.
1 Lexaem,, homil. u et iii.
8 Epist., 239.
802
emperor, whose orders the whole world obeys ? Are you not afraid
to feel the effects of that power with which we are armed ?
Basil. How far does that power extend ?
Modestus. To confiscation of goods, to banishment, to tortures,
to death.
Basil. Threaten me with something else, for nothing that yon
have named makes any impression on me.
Modestus. What do you say ?
Basil. I say that whosoever has nothing is secure from confisca
tion. I have only a few books and these rags that I wear : I suppose
you will not be anxious to deprive me of them.
Modestus. But banishment ?
Basil. It will not be easy for you to condemn me thereto. The
whole earth is a land of exile to me : Heaven alone is my country.
Modestus. Well, you ought to fear tortures.
Basil. I fear them little. My body is in such a weak and sickly
state that it cannot endure them long: the first stroke will end my
days and my pains.
Modestus. And death ?
Basil. I fear it least of all. It will be a blessing for me, since
it will bring me to God, for whom alone I live.
Modestus. Never did any person speak to me in such a maimer
before.
Basil. Doubtless because you never met a Bishop before.
Modestus. I give you till to-morrow to make your choice.
Basil. Delay is useless : I shall be the same to-morrow as I am
to-day.'
The prefect, quite disconcerted, went to the emperor, and said :
We are conquered ; the man is above threats. Valens left him at
rest therefore for some time. Later on he wanted to sign a sentence
of banishment against the Saint, but three times a reed, which
was then used for writing, broke between his fingers. Alarmed at
this occurrence, the prince tore up the paper, and never more dis
turbed the holy archbishop.
The moment when the labours of the vigorous athlete should be
crowned at length drew nigh ; he died on the 1st of January, 379,
after saying, " Lord, into Thy hands I commend my spirit." He
was fifty-one years of age.
This great man had such a love for poverty that he did not leave
enough to buy himself a tombstone ; but his diocesans, not content
with raising a lasting monument to him in their hearts, honoured him
also with a magnificent funeral. Sobs and sighs were mingled with
1 Greg. Nyasen., in Eunom., lib. I, p. 313.
CATECHISM OF PEE8EVERANCE.
303
the chanting of psalms. Pagans and Jews wept, as well as

Christians. All deplored the death of Basil, whom they regarded
as their common father and the most renowned doctor in the world.'
Prayer.
0 my God ! who art all love, I thank Thee for having raised up so
many holy doctors to confound heresy and to defend our faith. Grant
us the grace to imitate the detachment, mortification, and piety of
St. Gregory and St. Basil, the faith of St. Hilary, and the charity
of St. Martin.
have none but virtuous friends.
LESSON XXV.
CHRISTIANITY PRESERVED AND PROPAGATED. (FOURTH AND FIFTH
CENTURIES.)
The Church consoled : St. Hilarion. The Church attacked : Heresy of tht
Macedonians. The Church defended : General Council of Constantinople ;
St Ambrose ; St. Augustine.
The marks of error are division and inconstancy. From the Arian
heresy sprang a great many others ; then, schisms and deplorable
dissensions. Now, while the doctors of the Church were attacking
error by their discourses and their writings, angels of peace, victims
of atonement, were praying in the desert and devoting themselves
to all the austerities of penance, in order to obtain victory for their
brethren and to repair the innumerable scandals and disorders caused
by schism and heresy. Let us quit the field of battle, where the
1 The works of St. Basil are :
1. The Hexaemeron, or explanation of the work of the six days, in nine
homilies. This work is a masterpiece : learning, eloquence, genius, and piety
meet in its immortal pages. The holy archbishop having been unable to put
the finishing touch to it, his brother, St. Gregory of Nyssa, did so for him. It
U related that both learned and ignorant ran in crowds to hear the great
doctor explaining the wonders of the Creation. The most simple understood
him, the most intelligent admired him. (S. Greg, of Nyssa, Mexaem., p. 3.)
2. Bight Homilies on the Pealme.
3. Fire Book* against Eunomius. They area refutation of Arianism. They
were written against the apology made for that heresy by Eunomius.
4. Twenty-four Homilies on Morals and the Feasts ofthe Martyrs.
6. Ascetics, intended to supply rules for a sacred militia, that is to say,
304
CATECHISM OF PRKsKVERANCE.
sword is so vigorously wielded by our illustrious fathersSt. Cyril,'

patriarch of Jerusalem ; Lactantius; St. Ephrem, deacon of Edessa;
St. Eusebius of Vercelli ; St. Pacian, Bishop of Barcelona ;* and
others besides whom time does not permit us to name. Let us
direct our steps towards those Eastern climes where we have already
admired such great wonders. Behold in the depth of the desert this
lonely hut: it is Hilarion's!
Hilarion, the hero of penance, was born in the little city of
Tabatha, in Palestine. His parents were idolators. Sent at a very
early age to Alexandria, in order to acquire human learning, he
gave splendid proofs of a superior mind, and especially of an angelic
purity of manners. As his reward, he had the happiness of coming
to know and embrace the Christian Religion. Changed suddenly
into a new man, he had no longer a relish for any but the holy
assemblies of the Faithful. The fame of St. Antony, so renowed
over all Egypt, reached his ears : he immediately formed the design
of paying him a visit in the desert. Touched by the example that
rule* for the war that we have to maintain against the enemies of our salva
tion.
6. The Book of the Holy Ghost, wherein the Divinity of the Holy Ghost is
elearly established.
7. Letters, models of the epistolary style, to the number of three hundred
and thirty-six.
All the encomiums given above to the style, the eloquence, and the learning
of St. Gregory Nazianzen, are to be applied also to his illustrious friend.
A splendid edition of the complete works of St. Basil (Greek and Latin
texts) has been published by Gaume Brothers, Paris, 6 vols., octavo, two
columns.
' St. Cyril has left us some excellent instructions, addressed to catechumens, .
as well before as after Baptism. The first bear the simple name of Catecheses :
they are eighteen in number. We find therein the most interesting details re
garding the excellence of baptism, the symbol, the sign of the cross, virginity,
fasting, prayer, the discipline of the secret or the obligation of not revealing
our holy mysteries to the profane. The second are called JMystagogical
Catccheses, or ones that lead into the secrets of mysteries : they are five in
number, and were preached at Jerusalem during Easter week, after the
baptism of the catechumens. The others had been preached during the Lent
of the same year, 247. In the mystagogieal catecheses, the Saint's chief object
is to explain the nature and effects of baptism, confirmation, and the Eucharist,
which were then received on the same day. The fifth is the most interesting,
since it contains the liturgy as observed in the time of St. Cyril, and teaches
how the Christians used to communicate. A French translation of the Catecheses
has been given by Grandcolas, doctor in theology of the Faculty of Paris :
Paris, 1815, quarto.
1 It is in one of his Letters to Symphronius against Heresies, that he uses
the remarkable words, " My namo is Christian ; my surname, Catholic : the
one distincuishes me. the other desicnntes me."Ohristiamis mihi nomeu est ;
Catholicus vero cognomen : illud me nuncupat, istud ostendit.
CATECHISM OF PBH8EVERANCE.
305
he witnessed, he changed his dress andj set himself to imitate the

saint's kind of life, fervour in prayer, humility in the reception of
the brethren, perseverance in austerity, and other virtues.
However, fearing to be distracted by the crowds of people who
came in search of St. Antony, either to be healed of their infirmities
or to be delivered from the devil, he decided on returning to his
own country. As death had taken away his father and mother, he
gave a portion of his goods to his brethren and the rest to the poor.
He then retired to a desert, having the sea on one side and an im
mense marsh on the other. In vain did any person represent to
him that this place was infested with robbers: his answer was that
he feared nothing but eternal death. When giving this wonderful
example of detachment and courage, Hilarion was only fifteen
years of age. His constitution was so delicate that the least excess
of heat or cold was -severely felt by him ; yet he had no other
clothing than a piece of sackcloth, a leathern tunic given him by
St. Antony, and a very short cloak.
Arrived in his desert, he forbade himself the use of bread. For
six years he had nothing daily as his food but fifteen figs, which he
ate at sunset. "When he experienced any temptation of the flesh,
he would enter into a holy anger against himself, strike his breasi
heavily, and say to his body, which he regarded as a wild horse,
" I will put you from kicking ; I will feed you on straw, instead
of corn ; I will load you well, and so weary you out that you will
s0on think rather of having a little bit to eat than of pleasure."
He- knew by heart a great portion of the Holy Scripture, which
he used to repeat while working. His work consisted of digging
or tilling the ground ; or else, after the example of the solitaries of
Egypt, he made baskets in order to procure himself a subsistence.
This brave athlete had to endure the most violent attacks of the
devil : with the help of prayer and mortification, he came off
victorious. At the age of twenty one, he condemned himself to eat
nothing daily but a handful of herbs steeped in cold water. The
three following years, dry bread, salt, and water became his only
food. At eighty, he reduced his allowance to four ounces, never
eating yet till sunset. St. Jerome, starting from this point, makes
some wise reflections on the laxity of Christians who allege old age
as an excuse for dispensing themselves from the obligation of doing
penance.
So many virtues were rewarded by the gift of miracles. To
avoid his own renown, which increased from day to day, Hilariou
quitted his desert, and went to visit the places that hud been in
habited by St. Antony. Filled with new fervour, he retired with
two of his disciples into a frightful solitude, where the fame of his
vol. m.
.
L'l
300
miracles caused him to be again discovered . At last he embarked

for the island of Cyprus. Here, retired into a place wholly un
known, he copied, as far as it is possible for a mortal to do so, the
life of the blessed in Heaven.
Having attained the age of eighty years, the venerable old man
wrote with his own hand his last will, in which he bequeathed to
his disciple Hesychius all his riches, namely, a book of the Gospels,
a haircloth, and a cloak. A family of pious Christians, hearing that
the Saint was about to depart this life, ran as it were to receive his
last breath. He made them promise that as soon as he should be
dead they would bury his body just as it was clothed, with his hairshirt and cape. He was so weak that he hardly showed a sign of
life ; yet his presence of mind remained throughout. He could be
heard repeating these words, which were his last : " Go forth, my
soul ; what dost thou fear ? Go forth, my soul ; of what art thou
afraid? For nearly three score and ten years thou hast been
serving Jesus Christ ; canst thou fear death ?" As he ended these
words, he yielded up the ghost : this occurred in the year of Our
Lord 371.
With the glorious name of Hilarion are joined other names,
equally famous in the history of the fourth century. St. Pacomius,
Abbot of Tabenna ; St. Abraham, St. Theodorus, and St. Julian,
the flowers of the deserts of Mesopotamia ; St. Pambo, Abbot of
Nitria; the two Macariuses; and many othere, of whom the world
was not worthy. During the great battle of error against truth,
and of scandal against virtue, the desert placed in the divine -scales
the prayers and expiations of its angelic inhabitants, and the Church
won the victory !
Scarcely had she a moment to breathe under the Emperor
Jovian, when the cry of war was again heard. A new heresiarch
came and attacked one of the foundations of the sacred edifice :
Macedonius denied the divinity of the Holy Ghost. A watchful
sentinel, Athanasius, who was still living, raised the alarm, and
triumphantly refuted- the new heresy. Nevertheless, the evil spread
more and more. Athanasius died. Theodosius the Great, being
solicited by the Bishops, convoked a Council to Constantinople, and
showed himself no less magnificent than Constantine had been
towards the Fathers of Nice. The Bishops met to the number of a
hundred and fifty. An effort was first made to bring back the
Macedonians; but they remained obstinate in their sentiments.
They even withdrew from the Council, which then treated them as
declared heretics.
Con finning the Symbol of Nice, the Fathers of Constantinople
addtd a few words to set forth more clearly the mystery of the la
CATECHISM OV PERSEVERANCE.
307
carnation and the divinity of the Holy Ghost. Speaking of the

Incarnation, the Symbol of Nice only said, He came down from
heaven, He became incarnate, He was made man, He suffered, He
rose again from the dead the third day, He ascended into Heaven,
He will come again to judge the living and the dead. The Symbol
of Constantinople says, He came down from Heaven, He became
incarnate by the Holy Ghost in the womb of the Virgin Mary, He
was made man, He suffered, He was buried, He arose again the
third day according to the Scriptures, He ascended into heaven, He
sitteth at the right hand of the Father, He will come again with
majesty to judge the living and the dead, and of His kingdom there
shall be no end.
Eegerding the Third Person of the Blessed Trinity, the Symbol
of Nice only expressed itself thus : We believe in the Holy Ghost.
That of Constantinople adds on account of the Macedonians : We
believe in the Holy Ghost, who is also Lord and Life- Giver ; who
proceeds from the Father;' who, with the Father and the Son, re
ceives the same adoration and the same glory ; who spoke by the
Prophets.
The Emperor Theodosius received this decision as coming from
the mouth of God Himself ; and, a worthy " Outside Bishop," he
made a law enjoining the execution of all that had been appointed
by the august assembly. Held in 381, this Council was approved
by the Sovereign Pontiff, and was the second oecumenical one.'
Like those monstrous African serpents that unite cunning with
strength in order to get possession of their prey, the heresies of
Ariua and Macedonius, vanquished at Nice and Constantinople,
endeavoured to show themselves again under various other names
and forms, sometimes employing artifice and sometimes violence to
destroy the sheep of the Lord. But the Divine Shepherd, who
keeps watch over His flock day and night, raised up new defenders,
in whose presence crime and heresy, armed with the imperial
power, had to take flight. In the front rank appears St. Ambrose,
Archbishop of Milan.
This great doctor was born in Gaul about the year 340. Among
his ancestors were consuls and prefects of the empire. His father,
governor of Gaul, England, Spain, and part of Africa, left him
when dying to a mother who cultivated with much care his mind
and heart After completing his studies at Bome, Ambrose went
to Milan with his brother Satyrus, and both there practised at the
bar. Their only sister, named Marcellina, received the veil from the
hands of Pope Liberius.
1 On Filioque, see our Traitt sur le Saint-Esprit, t. II.
J Fleury, t. IV, 1. XVII.
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CATECHISM OF FERSEVEltAltCE.
Ambrose soon found his reputation spreading. The most eminent

men sought his friendship : among them was Probus, the prefect of
Italy. He named Ambrose governor of Liguria and iEmilia, that
is to say, of all the country comprised at present under the arcbiepiecopal sees of Milan, Turin, Genoa, Ravenna, and Bologna, and
the minor sees depending thereon. Probus said to him when
leaving, " Go, and act more like a bishop than a judge." Ambrose,
faithful to this advice, which also harmonised with his character,
grew quickly to be admired for his probity, vigilance, and gentle
ness. For the rest, the recommendation given him by Probus
seemed like a prediction of what should soon occur.
Auxentius, a furious Arian, who had usurped the see of Milan,
died. During the twenty years nearly that his intrusion lasted, he
had persecuted the Catholics with no less violence than malice.
"When there was question of electing a new Bishop, the city divided
into two parties. Some asked an Arian ; others, a Catholic : a
sedition ensued. Ambrose tried to appease it, and, going to the
church, addressed the assembled multitude in a speech full of
wisdom and moderation. While he was yet speaking, a child cried
out, Ambrose Bishop I The tumult ceased on the spot. Catholics
and Arian s united, and with one voice proclaimed the governor
Bishop of Milan. Ambrose strove in vain to escape this honour by
betaking himself to flight. Having lost his way, he found himself
next morning at the gates of Milan.
Being only a catechumen, he was baptised, and afterwards
ordained priest. He was consecrated Bishop on the 4th of December,
372. Placed in the episcopal chair, he no longer looked on him
self as a man of this world. To break the last ties that might
attach him thereto, he distributed whatever gold and silver he
possessed to the Church and the poor, reserving however an
annuity for the support of his sister Marcellina. Ambrose
devoted himself wholly to the care of his flock, and to the com
position of those excellent works with which he enriched the
Church.
The Goths, falling on the territories of the empire, had pene
trated as far as the Alps. Ambrose spent considerable sums in re
deeming captives : he even employed for this good work the golden
vessels of the Church, which were broken up and sold. The Arians
reproached him on this subject ; but he answered them that it was
better to save souls than to keep gold. These heretics, having no
longer a church in Milan, excited the Empress Justina to declare her
self against the holy Archbishop, and they succeeded. The princess,
a zealous Arian, sent to ask him, at the approach of Easter of the
year 385, for the Portian Basilica, that the Arians might there
CATECHISM OF PER8FVERANCE.
309
celebrate the divine service for herself and the numerous officers of
her court.
Ambrose, who knew that the audacity of sectaries increases in
proportion as there is less resistance offered them, made a firm
stand, and answered that he would never give the temple of God
to His enemies. The Empress, the Emperor himself, threatened in
vain : the holy Archbishop would not yield an inch. He had,
nevertheless, to suffer much on this occasion : but he avenged him
self as the Saints know how. He applied himself to check the evil
designs of the tyrant Maximus against Italy, and thus gave a
striking proof of his attachment to his persecutors.
Shortly after the pacification of the Church of Milan, the
Emperor Theodosius committed a fault that occasioned the shedding
of many a tear. The city of Thessalonica had rebelled against its
governor, who was slain in the midst of the disturbance. Theodosius,
to avenge his death, caused seven thousand of the inhabitants of
this unfortunate city to be massacred. The news of this barbarity
rent Ambrose's heart. The Emperor having come to the church,
the holy Bishop met him at the porch. "Stop, prince," said he,
" you do not perceive the enormity of your sin. The splendour of
the purple ought not to make you forget that you are a mortal,
that you are formed of the same clay as your subjects. There is
only one Lord, one Master of the world. With what eyes can you
behold His temple ? with what feet can you tread His sanctuary ?
Will you dare, when praying, to raise towards Him those hands
still stained with blood unjustly shed ? Retire therefore, and do
not add sacrilege to so many murders."
The prince having said in palliation of his offence that David
had sinned, Ambrose answered, " You have imitated him in his
sin ; imitate him in his repentance." Theodosius submitted, and
accepted the canonical penance that was imposed on him. He re
turned to his palace sighing : he remained there for eight months
wholly occupied with exercises proper to public penitents. At the
approach of the festival of Christmas, he felt his sorrow increasing
more and more. " What !" he said, " the temple of the Lord is
open to the least of my subjects, and entrance into it is forbidden
to me !"
He went, not to the church, but to an adjoining hall, where
Ambrose told him to place himself among the public penitents :
Theodosius accepted the condition. The holy Bishop, in order to
correct him effectually, required that he should issue a decree
suspending for thirty days the execution of sentences of death.
Theodosius instantly ordered the decree to be written out,
signed it, and promised to observe it. Then St. Ambrose, touched
310
by his docility and by the ardour of his faith, removed the excom
munication, and granted him admission into the church.
Theodosius, prostrate on the ground and bathing it with his
tears, struck his breast and repeated aloud these words : ' ' My soul
hath cleaved to the pavement; 0 Lord, restore my life, according
to Thy word !" All the people, affected by such a rare example,
accompanied him in his prayers and his tears. That supreme
majesty which in a moment of impetuous anger had made the
whole empire tremble, no longer inspired any sentiments but those
of compassion and grief. An admirable example on the part both
of the Saint and the Emperor ! It teaches Bishops that pure faith
and zeal are above all the powers of earth ; and it warns Princes
that their truest greatness consists in humbling themselves before
the King of kings.
The holy Archbishop died on the night between Good Friday and
Holy Saturday, April 4th, 395, in the fifty-fifth year of his age.
Antiquity assigns him the first place among the four Great Doctors
of the Latin Church. Evidently raised up by God for the defence
of Catholic truth, this holy Doctor wrote a great many excellent
works. There are few important truths of Religion that we do
not find well established and clearly developed therein : accordingly
they were ranked, as soon as made public, among the books which
the Church consults on matters of Faith.1
1 The chief works of St. Ambrose are :
1 . The Hexaemeron, or treatise on the six days of creation. St. Ambrose
followed St. Basil in part.
2. The Book on Not and the Ark, Noe is represented as a model of virtue
for all mankind.
3. The Book of God and of Death. The Saint shows that death is not an
evil.
4. The Book of Abel, Isaac, and Joseph, wherein are painted the virtues of
these holy patriarchs.
5. The Book of the Blessings of the Patriarchs, wherein the Saint treats of
the obedience and gratitude which children owe to their fathers and mothers.
6. The Book of Elias and of Fasting, wherein he shows the efficacy of
fasting.
7. The Offices of Ministers, wherein the Saint teaches Priests to become
men of God.
8. The Book of Virgins and Virginity.
9. The three Books of the Holy Ghost and of the Incarnation, wherein are
perfectly refuted the heresies of the Arians and the Macedonians.
10. Most interesting Letters, to the number of ninety-one.
11. Books on the Death of Satynts, his brother.
12. Hymns and Chants. The Te Deum is attributed to him or to St. Augus
tine.
The Benedictines have published an admirable edition of St. Ambrose :
Paris, 1686-1690, 2 vols., folio.
311
When descending into the tomb, Ambrose closed, so to speak,

that brilliant generation, that galaxy of illustrious men, which had
enlightened, defended, and edified the Church during the fourth
century. But, happier than many others, the great Doctor outlived
himself in his incomparable disciple St. Augustine. Though
Ambrose should have had no other title to the remembrance of
posterity than that of winning Augustine to the Church, it alone
would be enough to secure for him the gratitude of all ages.
This new light of Christianity, this scourge of heresy, this
genius the most comprehensive and most versatile, this mind the
most subtile and most penetrating, this heart the most loving and
most tender that perhaps ever was known on earth, this man whose
very name is a eulogy, Augustine, was born at Tagaste in Africa in
the year 354. Patricius, his father, was a pagan. His mother was
St. Monica, the glory of her sex, and an everlasting model for
Christian mothers and wives.'
In his youth, Augustine, like so many others, learned in the
study of pagan authors, Virgil particularly, to follow all the desires
of a corrupt heart. He abandoned himself to libertinism and the
errors of the Manichees. His pious mother, however, had instructed
him in the mysteries of the Christian Religion, and had taught him
to pray. As far as possible, she did not leave him : still less did she
let herself be discouraged. She followed him to Italy, where he
was professing rhetoric : he employed himself thus at Rome and
Milan. St. Ambrose was then Bishop of the latter city. Augustine,
moved by the discourses of the Bishop and the tears of his mother,
thought seriously of forsaking his irregularities and renouncing
Manicheiem. Having been instructed, he was baptised at Milan
on Easter Eve, 387, in the thirty-third year of his age. Augustine
had still a struggle to quit the professor's chair; but God, who
wished to have him wholly His, broke this last bond.
An African nobleman, named Pontilianus, came to pay a visit
to Augustine and his friend Alypius. He found on their table the
Epistles of St. Paul, and took occasion thence to relate for them the
history of St. Antony, a father of the desert, and some other servants
of God. The acoount given by Pontilianus touched Augustine very
much. He beheld as in a mirror his own shame and confusion,
and he was horrified at the sight. Pontilianus had no sooner left,
than he addressed these words to Alypius : " How can we endure
that ignorant people should rise up and carry off Heaven, while we
with all our learning grovel in flesh and blood ? Do we blush to
' See ber life in Godescnrd, t. V, 475. It ought to be the manual of
married women.
312
CATKCHISU OF PEKSEVKKA NCK.
move, because they are gone on before us ? Would it not be the

greatest shame of all to be unwilling even to follow them ?"
He then arose and went out into the garden. Alypius followed
him. Augustine, having withdrawn a short distance, threw himself
down under a fig-tree, and gave free course to his tears. " How long,
0 Lord," he exclaimed, " how long wilt Thou be angry against me ?
Remember no more my past iniquities." Feeling an iron will, a
perverse will, that still held him back, he heaved many a deep
'igh, and began to reproach himself thus: " How long shall I say,
To-morrow, to-morrow? Why not to-day? Why should not I,
this very moment, put an end to my disgrace ?
While speaking in this manner and weeping, he heard the voice
as it were of a child singing and saying, Take and read, take and
read ! Looking round, he could not see anyone ; but he remembered
that St. Antony had been converted by hearing a passage read from
the Gospel. He returned therefore at once to the place where
Alypius remained, and where he had left the Epistles of St. Paul.
He took the book, opened it, and read straight on the first words
that fell under his eyes. They were to this effect : Do not spend
your life in banquetings and drunkenness, nor in dabauchery and
impurity, nor in a spirit of avarice and contention ; but clothe
yourself with Our Lord Jesus Christ, and beware of satisfying the
desires of the flesh'
He wanted no more. Rising up, he went in search of Alypius
with a calm heart and a serene countenance. Such is the prompti
tude with which grace must be corresponded to. Both then went
to relate to St. Monica all that had just occurred. We may imagine
the holy joy that filled her soul. Augustine set out shortly after
wards for Africa ; but, having reached the port of Ostia, he lost
his virtuous mother. Nothing can be more edifying than her last
words to her son Augustine. " My son," she said, " there is
nothing more in this life to interest me: what should I do here any
longer ? All my wishes are accomplished. I desired that my days
should be lengthened only to see you a Catholic and a child of
Heaven. God has done still more than I hoped for, since
I see you wholly devoted to His service, and full of contempt for
the advantages to which you might aspire in the world. What
then should delay me here any longer ?"
For seventeen years this great Saint had prayed to obtain the
conversion of her son and her husband. One day, in her grief, she
confided the cause thereof to a holy Bishop, who encouraged her
with these memorable words: " No, the son of bo many tears cannot
1 Rom., xiii, IS.
CATECHISM Of PERSEVERANCE.
313
be lost !" Ia effect, she obtained the conversion both of her hus
band and her son. What a noble example for so many Christian
wives and mothers in our day ! Let each of them be a Monica, and
she may expect her husband or her son to become a Patricius or an
Augustine. Our great doctor was deeply affected by the death of
his holy mother. He wept for her like a good son, and never
ceased to pray for her.'
On his return to Africa, Augustine withdrew to the country,
where he gave himself up to fasting and prayer, and formed a com
munity with some of his friends. Thence the order of the Hermita
of St. Augustine dates its origin. Augustine also founded other
monasteries, and became, by the wise rules which he gave them,
the second patriarch of religious orders. Shortly afterwards,
having gone to the city of Hippo, the Faithful laid hold of him,
and led him off to Valerius, their Bishop, whom they entreated
with loud cries to impose hands on him. Augustine burst into tears
at the thought of the dangers that accompany the functions of the
priesthood ; but he was obliged to yield, and was ordained about
the close of the year 390.
Valerius permitted him, by a privilege previously unknown in
Africa, to preach the word of God : this right had been reserved
exclusively to the Bishops. For the rest, never had the Church
more urgent need of a defender.
Schism and heresy were laying Africa waste. On the one hand,
the Bishop Donatus and a few others, refusing to admit as lawful
the ordination of Cecilian, Bishop of Carthage, though it was
approved and confirmed by the Pope, gave rise to a deplorable
schism, which lasted for many years, and brought about innumerable
disturbances, outrages, and murders. On the other, the Manichees,
a detestable sect, corrupted the doctrine and morals of the Faithful.
The Arians, Semi-Arians, and above all the Pelagians, though
divided among themselves, entered into a formidable league against
the Church. Lastly, the Pagans never ceased to excite general
hatred against the Catholics, by accusing Christianity of having
drawn on the empire the repeated invasions of the barbarians, and
the other calamities that afflicted it.
To meet so many enemies, to heal so many wounds, Providence
raised up an extraordinary man. And that there might be no
mistake regarding the certainty of his mission, Augustine was born
in Africa about the same day that the monk Pelagius, the author of
Pelagianism, was born in England : this heresiarch denied the
necessity of grace to work out one's salvation.
1 Con/., 1. IX, c. xii.
314
Before entering the arena, the vigorous athlete of the faith had
begun, as we have seen, to make sure of victory by placing in the
desert a number of intercessors, who, like Moses, would pray on
the holy mountain, while he himself fought in the plain. We can
not doubt that St. Augustine's religious obtained for their father
those lights, that strength, that transcendent genius, which enabled
him to triumph ; above all, they obtained the conversion of hearts
and the forgiveness of the guilty by their voluntary expiations : a
touching return, which we behold in every page of the history of
the Church !
Augustine was consecrated Bishop of Hippo in the year 395, in
the beginning of the forty-second year of his age. Valerius died
the year following. Strengthened by the holy unction, Augustine
first attacked the Manichees. In a public controversy he demon
strated so clearly the absurdity of their doctrine, that one of their
most distinguished men came and abjured heresy in the hands of
his conqueror. He wrote several works that gave the finishing
stroke to this detestable sect. Then came the Arians, whose
ignorance and bad faith he boldly unmasked in various treatises
worthy of his amazing genius. The Pelagians had their turn. It
was against them especially that he fought longest. To confound
them was, it would seem, the chief end of his mission : he acquitted
himself so well of this charge that his works have always served
as a rule in the Church on questions of grace. Last of all, turning
on the Pagans, he published against them his immortal work, the
City of God. Philosophy, erudition, piety, logic, Religion, all are
combined in this great work. He undertook to answer the com
plaints of the Pagans, who attributed the irruptions of the barbarians
and all the other misfortunes of the empire to the establishment of
the Christian Religion and the destruction of idols.
Amid his continual cares to drive away the wolves, the watchful
untiring pastor never forgot the sanctification either of his flock or
of himself. It was for the instruction and edification of Catholics
that he wrote a great many works on all matters of Religion : he
also gave a history of his life, entitled his Confessions. In vain
will you seek elsewhere for more unction, piety, humility, simplicity,
confidence in God, truth in the description of human passions, than
are to be met with in this work.
His kind of life was that of a Saint, a penitent Saint. His
clothing and furniture were plain, but decent. The only silver
articles in his house were spoons: his plates, &c., were of clay,
wood, or marble. He practised hospitality with a large heart ; yet
his table was frugal. One found there some legumes, with a little
meat for strangers and sick persons. The quantity of wine was
315
regulated for each guest. During the repast a book was read, or the
conversation turned on some important topic, in order to banish idle
words.
He had caused to be written up over his table two verses, the
object of which was to prevent every kind of detraction. If any
one wounded the neighbour's reputation in his presence, he would
warn him thereof on the spot ; and, the better to mark the horror
that he felt for this vice, he would rise up suddenly and retire to
his room. When he was obliged to speak to women, it was always
in presence of some of his Priests. "Whatever he spared from the
revenues of his Church was employed in the relief of the poor, to
whom he had previously given his patrimony. He sometimes
melted down part of the sacred vessels in order to redeem captives,
and he took great care to maintain the pious custom of clothing
annually the poor of each parish.
His zeal for the spiritual welfare of his flock knew no bounds.
" I do not desire," he would say to his people, " to be saved without
you. Why am I in the world ? It is to live solely in Jesus Christ,
but with you : this is my passion, my honour, my glory, my joy ;
this is all my wealth." His fervour increased more and more as he
drew nearer the end of his days.
During his last illness, he caused the Seven Penitential Psalms
to be written out on the wall of his room, so that he might be able
to read them from his bed, and he never read them without shedding
many tears. About ten days before his death, not wishing to be
interrupted in his exercises of piety, he forbade any person to enter
his room, unless when the physicians came to see him or when his
food was being brought to him. This order was punctually obeyed.
At length he calmly expired on the 28th of August, 430, aged
seventy-six years, forty of which he had spent in the labours of the
ministry. Another trait in the character of this great man puts the
finishing touch to his glory : he made no will, because he had
nothing to leave !'
Prayer.
O my God ! who art all love, I thank Thee for having given us
such masters and models as St. Ambrose and St. Augustine. Grant
The works of St. Augustine which the Faithful would do well to use,
are, (1 ) his Confessions ; (2) his Soliloquies ; (3) his City of God ; (4) his Com
mentaries on Genesis, &c.
The most highly esteemed edition of the complete works of St. Augustine
(Latin text) has been published by Gaume Brothers, Paris, in 22 large volumes,
octavo, two columns.
Une tres-remarquable traduction des Confessions de saint Augustin par M.
Louis Moreau a ete publico par les memes editeurs en un volume in-8. Cette
traduction a ete couronnee par l'Academie franchise.
316
CATECHISM OF PKIISEVEIIAKCE.
us a share in their attachment to the Faith and in their profound

humility.
I am resolved to love God ahove all things, and my neighbour
often pray for the preservation of the Faith.
LESSON XXVI.
CHiUSTIANIir PRESERVED AND PROPAGATED. (FIFTH CENTURY,
continued).
The Church defended : St. Chrysostom ; St. Jerome. The Church consoled :
St. Arsenius ; St. GerasiinusLauras of the EastLife of Solitaries. The
Church attacked : Nestorians and Eutyclnans. The Church defended :
Councils of Ephesus and Chalccdon. The Church afflicted : Invasions of
BarbariansProvidential Designs ; Capture of Home. The Church pro
tected : St. Leo ; St. Genevieve.
Heretics, always ready in appearance to submit when the Church
should speak, made no more account formerly than nowadays of her
most solemn decisions. Hence, the partisans of errors, condemned by
preceding Councils and scattered to the winds by the Doctors of the
Church, continued to propagate them. Faith, explained and vindi
cated, had taken deeper root in the minds of the Faithful ; but the
sectaries would not be converted : so difficult is it to return to the
way of truth when pride and ambition have led people out of it !
New heretics joined with the old ones, and the sacred edifice was
again attacked on several sides at once. To defend it, God raised
up some great Doctors, such as St. Cyril, Patriarch of Alexandria,
St. Isidore of Pelusium, and St. Epiphanius, but above all St. John
Chrysostom, Patriarch of Constantinople, and St. Jerome.
St. John Chrysostom, the king of eloquence, the glory of the
Eastern Church, was born at Antioch in the year 334. His father
was general of the imperial troops in Syria. Anthusa, his mother,
though she became a widow at twenty years of age, would not
enter into a second marriage. She took on herself the care of
iuspiring her children with the first principles of Christianity.
Never was there a woman more worthy to bear the name of
mother.
The Pagans themselves could not help admiring her virtues, and
a famous philosopher, speaking of her, was heard to exclaim,
" What wonderful women there are among the Christians !" John
studied eloquence under Libanius, a celebrated pagan rhetorician.
This illustrious master, before dyiug, gave a strong proof of the
317
esteem in which he held the talents of our Saint. His friends

having asked him which of his disciples he wished to be his suc
cessor, he replied, " I would name John, only that the Christians
have stolen him from us."
While studying human sciences, John laboured earnestly to
penetrate his soul with the maxims of the Gospel. He exercised
himself in the practice of humility and mortification. He had
naturally an inclination to anger ; but he succeeded at length in
repressing all its sallies, and in acquiring that perfect meekness
which is so much recommended by Our Divine Master. To this
virtue he joined an admirable modesty, a tender charity for the
neighbour, and a conduct so full of wisdom that no one could know
him without loving him. Having had a close view of the world,
he was soon disgusted with it, like all other noble souls, and he
withdrew to a desert, where he made rapid progress in the paths of
perfection.
St. Meletius, Bishop of Antioch, had no sooner became ac
quainted with the rare merits of the young solitary than he resolved
:o attach him to his Church. He therefore brought him to his own
house, and ordained him reader. Flavian, the successor of Meletius,
next raised him to the priesthood, and made him his vicar and
preacher : John was then forty-three years old. During twelve
years he was the hand, eye, and mouth of his Bishop. Though the
city of Antioch counted more than a hundred thousand Christians,
the zeal of our Saint sufficed to declare to all the ordinances of the
Lord. He preached several times a week, and often several
times a day. The fruit of these discourses was so great that he
succeeded at length in exterminating vice, in remedying the
most inveterate abuses, and in changing the whole face of
Antioch.
He had also a singular talent for controversy. He handled his
subjects so ably that the Jews, Pagans, and Heretics who came to
hear him, met with a most clear refutation of their errors. His
fame soon spread to the extremities of the empire. Godfor the
glory of His name and the good of His Churchplaced him on a
new stage, where other labours and other crowns were in store for
him.
The see of Constantinople becoming vacant in 397, the Emperor
Arcadius resolved to raise our Saint to it; but it was necessary to
have recourse to stratagems. He had him carried off from Antioch,
and consecrated by Theophilus, the Patriarch of Alexandria. Our
Saint began his episcopate by regulating the affairs of his own
house. Whatever was left of his revenues, he applied to the
relief of the poor and especially the sick : he founded and main
318
tained several hospitals, the care of which was intrusted to holyPriests.

One abuse above all excited his indignation : it was the im
modesty of women in their dress. Some among them seemed to
have forgotten that garments were originally intended to hide the
ignominy of sin, and that it was thus a complete violation of order
to turn to the service of a criminal vanity what ought to move us to
repentance, confusion, and tears. It required nothing less than the
eloquence of Chrysostom to put an end to this scandal. The holy
Patriarch set to work. On this point, as on so many others, Con
stantinople changed its face.
His zeal was animated by that wondrous picture which he had
always before his mind : he looked on his diocese as an immense
hospital, full of the deaf and the blind, so much the more to be
pitied as they delighted in their state. His solicitude burst through
the limits of the fold confided to him, and extended to the most
distant regions. He sent two Bishops to instruct, one the Goths,
and the other the wandering Scythians or nomad*. Nothing more
remained for the Saint but to receive the usual reward of zeal and
virtue, that is to say, persecutions. They were not wanting to
him.
The Empress EudoxiaEutropius, a favourite of the Emperor
the Arians, to whom he refused a churchall these passionate and
perverse people united and obtained from the Emperor a decree of
banishment against the holy Patriarch. Soldiers tore him away
from his Church. But, the very night of their departure, an earth
quake shook the imperial palace, and the terrified Empress besought
the Emperor to recall the Archbishop. Chrysostom returned, and
was received with loud acclamations by all his people ; but he was
soon to depart again, never to return.
A second sentence, as unjust as the first, banished the Saint to
the extremities of the empire. He had much to suffer in conse
quence. All his consolation was derived from the letters of esteem
and fraternal affection that were written to him by Pope Innocent I.
and the greatest Bishops of the "West. Sometimes the holy Arch
bishop, who was bald, was exposed to the burning rays of the sun ;
at other times he was turned out in the heaviest rain, and obliged
to walk till his clothes were all wet through and dripping. His
health completely broke down at Comana Pontica. When he
reached his last station, he took off his ordinary clothes and put on
white ones, as if to prepare himself for the nuptials of the Heavenly
Lamb. He received the Holy Communion, and made his prayer,
which he concluded, as was his wont, with these words : May God
he glorified for everything ! Then, having said Amen and formed on
319
himself the sign of the cross, he peacefully surrendered his soul into
the hands of God. This was on the 14th of September, 407.'
Let us now turn our eyes towards another quarter of the East.
Near the grotto of Bethlehem there is a man whose mighty genius
is inspired by the memories of the holy places ; a man who, from
the depth of his solitude, fills the earth with the fame of his name,
upholds the Church, crushes heresy, carries the knowledge of Scrip
ture to its uttermost limits, lays down safe rules for Priests and
mothers, and, lastly, opens a refuge for the poverty-stricken de
scendants of the Paul iEmiliuses and the Scipios. This extraordi
nary man, this pillar of the Church, this light of the whole world,
is St. Jerome.
Born at Stridon, on the confines of Dalmatia, about the year
331, he received an excellent education, which he afterwards per
fected at Rome, where he made rapid progress in literature and
eloquence. Amid the attractions of this great city, Jerome forgot
little by little the holy maxims with which his parents had inspired
him. Worldly ideas and a great disrelish for the exercises of Re
ligion became the characteristics of his conduct. He did not fall
into gross vices, but he had not that spirit of Christianity which
makes the true disciple of Jesus Christ.
At length the moment of grace came ; and, on his return from
a journey to Gaul, he asked for Baptism. Consecrated thenceforth
to prayer and the study of Scripture, he lived as a cenobite in the
midst of the din of Rome, and as a saint in the midst of corruption
and profligacy. From Rome he passed into the East and buried
himself in the scorching deserts of Syria. The austerities that he
practised there would seem incredible, if they were not related by
himself. He next went to Jerusalem ; then, to Antioch. Paulinus,
Bishop of the latter city, raised him to the priesthood, but Jerome
would not consent to his ordination save on condition that he should
not be attached to any church.
A desire to hear the illustrious St. Gregory Nazianzen brought
him to Constantinople in 381. The following year, he went to
Rome. Pope Damasus detained him there. He employed him in
the most important affairs of the Church, and appointed him to
answer the letters of consultation which he received from Bishops.
To free himself from various persecutions, which his merit and
* The most beautiful of the works of St. Ohrysostom are, (l)his Treatise
on the Priesthood ; (2) his Homilies to the People of Antioch ; and (3; his Com
mentaries on St. Matthew and on the Epistles of St. Paul.
Under the care of Messrs. Gaume Brothers, Paris, the complete works of
St. Chrysostom, both in Geek and Latin, have been published, 26 volumes,
octavo. There is no better edition of this Father.
320
CATECHISM 07
BSEVF.RAWCE.
virtue had drawn on him, the Sint set out again for Bethlehem,
where St. Paula, an illustrious Roman lady, built him a monastery.
He himself raised an hospice for the reception of the numerous
pilgrims who came to visit the holy places.
The holy doctor has left us a most interesting picture of the
heavenly life led by the monks of Bethlehem, and of the piety
reigning in the surrounding country. After speaking of the riot?
of large cities, he exclaims in a transport of joy, " The village of
Jesus Christ is truly a country place. The ears are not disturbed
there by any noise save the singing of psalms. "Wherever you turn,
you hear the labourer who, with his hand on his plough, sings
alleluia, or the reaper who lightens his toil by singing sacred
canticles.'"
Alas, how times are changed ! What do you hear nowadays in
town or country ? Ask yourself before God whether you cannot do
anything to revive the pious and touching custom of which you have
just read.
Meanwhile, Jerome was busy day and night in studying and
writing. As he loved the Church with a truly filial love, he had
an eye on all the heresies of his time, and was indefatigable in re
futing them. The Lucifcrians, who accused the Church of too
much indulgence towards penitents ; the Helvidians, who denied
the perpetual virginity of Mary; Jovinian, who decried the state of
virgins, and preached rebellion against the laws of the Church ;
Vigilantius, who condemned as an idolator any person that honoured
the relics of the Saints : all these fell one after another under the
grasp of the lion of the desert. The Saint so confounded thetn
with his stern logic and fiery language, that they no longer knew
what to say.
Pelagianism, which was spread throughout the East, found in
Jerome a dreadful adversary. He refuted it in a celebrated dialogue,
and put the Faithful on their guard against this pernicious heresy.
To the continual uneasiness that he felt on account of the
danger of the Faithful in the East, and the losses that the Church
had sustained from schism and heresy, was now joined the news of
the capture of Rome by the Vandals. The city had been pillaged
and sacked : a frightful famine had completed its desolation ! Whole
families were to be seen fleeing away with hardly any clothes, with
out food, without money : the descendants of the masters of the
world reduced to beggary ! Men and women, quitting their native
land in order to escape death, buried themselves in marshes and
deserts. A great number directed their steps to Bethlehem. St
' Ep xvii, p. 126.
CATKCH1SM OF PEKSEVEKANCE.
321
Jerome could not restrain his tears at the sight of so many unfortu
nate people : he spared no efforts to feed them, to console them,
and to procure them homes.
One of the most signal services that the holy dootor rendered to
the Church was to revise the text of the Bible, and to correct the
faults that had glided into the various versions of the holy books.
He undertook this great and painful labour at the request of Pope
Damasus, and he acquitted himself of it so well as to merit the
applause of the Catholic world. The austerity of the holy anchoret
did not yield to his zeal for the Church or to his application to
study. He had retired into solitude, he said, to bewail his sins in
a cell, while waiting for the Day of Judgment. He preferred the
coarsest clothes and the plainest food. He lived on brown bread
and a few herbs : even of these he only took a little. Worn out
by labour and penance, the noble conqueror of vice and heresy went
to rest in the bosom of God, for whom he had fought so valiantly.
His death occurred on the 30th of September, 420.'
The glorious victories gained over schism and heresy by St.
Jerome, St. Chrysostom, and the other doctors of the fifth century,
will no longer surprise us if, entering the desert, we consider how
many Moseses were praying on the mountain. While the world
was in a state of continual agitation, a perfect calm reigned in
solitude. Noble examples were given to Pagans in order to convert
them, to bad Christians in order to detach them from the world,
and to the faithful disciples of Jesus Christ in order to encourage
them ; at the same time, a great expiation, thrown into the scales
of the divine justice, secured victory for the Church and pardon
for the guilty. Among those intercessors, then in the desert, we
shall make particular mention of St. Arsenius and St. Gerasimus.
Arsenius, a Roman by birth, of illustrious family and rare
merit, thoroughly versed in divine and human knowledge, was
leading a retired life at Rome, when the Emperor Theodosius the
Great begged Pope Damasus to look out for some one to whom he
might entrust the education of his two sons, Arcadius and Honorius.
The holy Pontiff cast his eyes on Arsenius, and sent him to Con
stantinople. Theodosius received him with great marks of distinc
tion, raised him to the dignity of senator, and ordered thut he
should be respected as the father of his children, whose tutor he
1 The chief works of St. Jerome are, (1) hie Commentaries on Soripture;
(2) his Letters : (3) his Lives of the Fathers of the Desert ; (4) his Books against
Eelviditte, Jovinian, and VigUantius,
D. Martisns?, a Benedictine of the Congregation of St. Maur, hat given
the world an edition of St. Jerome : Paris, 1683, 1704, 6 volumes, folio. Thie
edition leaves room for improvement.
vot. in.
22
322
CATKCH1SM OF PEKSKVEKANCE.
was now appointed. He wished him to have a splendid suite, and

he attached to his service a hundred domestics, all richly attired.
One day the Emperor, having come into the chamber of his
children, to see them at their lessons, found them sitting and
Arsenius standing. Not only was he displeased at this, but he
deprived his children for some time of the marks of their dignity,
and ordered that during their lessons they should stand and Arsenius
sit. This warning made no change on Arcadius. Having committed
a fault, he was punished by Arsenius. The young prince felt the
humiliation keenly, and only became more stubborn. Arsenius
seized this occasion to carry out a project which he had long since
formed, namely, to abandon the world. He retired to the desert of
Scete, in Egypt : this happened about the year 394. Arsenius was
then forty years of age, and he had spent eleven at the court of
Constantinople.
Received after some rough trials into the monastery of St.
John, Arsenius distinguished himself among all the anchorets by
his humility and fervour. In the beginning he permitted himself,
without the least thought however, certain things to which he had
been accustomed in the world, and which, though harmless in them
selves, seemed to bespeak a little levity and immortification ; for
instance, he used sometimes to cross his legs. The old religious,
who had a singular respect for him, did not like to admonish him of
this in a public assembly of all the brethren. But Abbot Pastor
made use of the following stratagem. He agreed with one of the
monks that the latter should put himself in the same posture, and
that he should then reprove him for it as for a thing contrary to
religious modesty : which was done. The monk listened in silence
to the reproof, without uttering a word of excuse. Arsenius sawplainly that a hint was given indirectly to somebody else: he
watched over and corrected himself.
Of all the monks of Scete there was not one more poorly clad
than he. He wished hereby to punish himself for that external
splendour with which he had lived at court. Having fallen sick,
the Priest of the desert had him carried to his own abode, which was
near the church. He was laid on a little bed made of the skins of
beasts, with a pillow under his head. One of the solitaries, having
come to visit him, was scandalised at such a degree of luxury, and
asked if this was the Abbot Arsenius. The Priest took him aside
and said to him, " What employment had you in the village before
you became a monk ?" " I was a shepherd," replied the other,
"and I had no small trouble to live." ""Well!" resumed the
Priest, " Arsenius, when in the world, was the father of Emperors ;
he had in his train a hundred slaves clad in silk and adorned with
323
golden bracelets and belts ; he lay at his ease on the richest beds.
As for you, who were a shepherd, you found yourself worse off in
the world than here !" The good monk, touched by these words,
fell on the ground, exclaiming, " Forgive me, father, I have sinned ;
I acknowledge that Arsenius is in the true way of humiliation."
He then took his departure, very much edified.
On another occasion, one of the Emperor's officers brought
Arsenius the will of a senator, a relative of his, who, before dying,
had made him his heir. The Saint asked how long it was since his
friend died. " A few months," answered the officer. " It is a
much longer time," said Arsenius, "since I myself died: how then
can I be his heir ?" This great man, who had seen the world in its
brightest colours, was so disgusted with it that he used every year
to commemorate solemnly the day on which God had done him the
favour of calling him from it. His manner of solemnising this day
was to go to communion, to give alms to three poor persons, to eat
some cooked legumes, and to leave his cell open for all the solitaries
that wished to pay him a visit.'
His humility was equal to his merit. With an immense fund
of information, great command of language, and a handsome ap
pearancehe was tall, his hair white, and his beard falling to his
girdlehe had all the reserve and modesty of the youngest soli
taries. On a certain day, as he was consulting one of the ancient
fathers, a virtuous but simple old man, one of the brothers said to
him, " Father Arsenius, how is it that you, who are acquainted
with all the sciences of the Greeks and Romans, have recourse to
such a guide?" He answered, " I have no doubt studied deeply
the sciences of Athens and Rome, but I do not yet know the
alphabet of the science of the Saints, in which this good father is
a consummate master."
To urge himself on to the practice of all the virtues that make
man an angel on earth, he used often to put to himself this ques
tion, afterwards so celebrated : " Arsenius, why didst thou leave
the world, why didst thou come hither V
For fifty-five years this great expiator of the crimes of
the world, this great intercessor for the Church with God,
accomplished in tears and penance his sublime mission, and
filled the desert with the light of his example. At length God
called him to his reward. The fear of the divine judgment made
him shed some tears, but did not disturb the calm of his beautiful
soul. Abbot Pastor, the witness of his death, exclaimed, "Happy
Arsenius, to have wept for himself as long as he was on earth 1
' In ejus vita.
324
CATECHISM OF PEHSEVERANCE.
They who do not weep here shall weep for ever in the next life."
Arsenius died in the year 449, aged fourscore and fifteen.
In proportion as the disorders, revolutions, crimes of the world
became greater, God, who always regulates the means of defence
according to the attacks of the enemy, peopled the deserts with an
ever-increasing multitude of holy solitaries. At this period, we
must relate the foundation of those Lauras so celebrated in the
East, and so dear to the hearts of Christians. What were those
Lauras ? Picture to yourself, in the midst of a vast solitude, a large
circular plot of ground, the centre of which is occupied by a church,
wherein resides the God of Heaven, while the circumference is
marked off by a number of little cells, apart from one another, and
inhabited by solitaries, or rather by angels, and you will have an
idea of the ancient Lauras.
The first was founded a few miles from Jerusalem, on the banks
of the Jordan, in places whose echoes still told of the Prophets,
John the Baptist, and the Divine Master. One of the most re
nowned was that of St. Gerasimus.
Formed in 440, about a mile distant from the Jordan, it con
sisted of seventy cells. The religious remained alone, every one in
his cell, five days of the week, having no other food than some
bread and water and a few dates. Yet they lived in society under
obedience to a superior. On Saturday and Sunday, they went to
church, chanted in common the praises of God, partook of the holy
mysteries, ate together something cooked, and drank a little wine.
After Vespers on Sunday, they returned to their cells, carrying the
bread, water, and dates, which they would require for their sup
port during the five days that they were to be alone.
Their occupations were prayer and manual labour. They could
never light a fire, nor even a lamp to read with. It was a law
among them that, when they went out of their cells, they should
leave the door open, in order to show thereby that they had no
private property, and that their brethren might dispose of their
little furniture : thus did they keep alive that spirit of charity so
remarkable among the Early Christians. St. Gerasimus died in
the year 475.1
This wonderfully perfect life we meet with at every step in the
deserts of the East and West. Let us listen to an eye-witness, St.
Chrysostom, describing for us the life of some anchorets dwelling
on the mountains near Antioch.
" They rise," he says, " at the first crow of the cock, or mid
night. After reciting Matins and Lauds, everyone occupies himself
1 Silyot, t. I, p. 164.
CATECHISM OF PERSEVERAWCE.
325
in his cell, reading the Scriptures, or copying books. Again, all go

together to the church to recite Terce, Sext, None, and Vespers ;
afterwards, they return in silence to their cells. They never speak
with one another. Their conversation is with God, the Prophets,
and the Apostles, on whose divine writings they meditate.
" Their food consists of a little bread and salt. Some add a
little oil ; the infirm, a few herbs and legumes. The repast over,
they take some moments of repose according to the Eastern custom,
and return to labour. They make baskets and hair-cloths, till the
ground, cut down wood, prepare food, and wash the feet of guests,
whom they entertain with great charity, heedless whether rich or
poor. A mat stretched on the ground serves them for a bed.
Their clothes are made of goats' and camels' hair, or of skins so
roughly dressed that the poorest beggars would hardly wear them.
" Yet among them may be found those who were born in the
bosom of opulence and were delicately brought up. They use no
shoes, hold no private property, and place in common what is pro
vided for the indispenable wants of nature. True, they receive the
legacies of their relatives, but only to distribute them among the
poor. All that they can spare from the produce of their labour is
also turned to the same use. They have all but one heart and one
soul: never are the terms mine and thine, which so often break the
bonds of charity, heard among them. In their cells there reigns
an unchanging peace, a pure joy, vainly to be sought after amid
the fascinations of the world.
" These anchorets conclude their evening prayer with severe re
flections on the Last Judgment, in order to excite themselves to
Christian watchfulness, and to prepare themselves better and better
for that rigorous account which we must all render to the Lord.'"
St. Chrysostom always followed this practice, of which he had
learned the advantage by experience, and he recommends it strongly
in his works, as well as that of evening prayer. Does he not do so
that his example may not be lost on you ?
The world had need of those mighty legions of intercessors, not
only to defend it from the unceasing attacks of heretics, but also to
save it from the invasions of the barbarians. The former, more
cruel than the Huns and Vandals, had again crept into the fold of
the Saviour.
In 431 the Council of Ephesus, the third oecumenical one, had
condemned Nestorius. This heresiarch taught that there were two
persons in Our Lord, and consequently denied the divine maternity
' Lib. IT, de Compunct., p. 182. ITomil. lxxii, in Matt., lib. Ill, contra
Vitvp. viiee monast., c. xir.
326
CATECHISM OF FEE8RVERANCE.
of the Blessed Virgin. The decrees of the Council, presided over

by St. Cyril of Alexandria, in the name of Pope Celestine, were re
ceived with the unanimous acclamations of the Faithful. The
devil, the untiring propagator of all heresies, drove on Eutyches to
the opposite extreme, and made him propound that there was only
one nature in Jesus Christ. Thanks to the zeal of St. Leo, a newGeneral Council met at Chalcedon. Numbering six hundred
Bishops, it was presided over by the legates of the Holy See.
Proceedings began by the reading of a letter, in which the
Sovereign Pontiff explained concisely the Catholic doctrine on the
mystery of the Incarnation, attacked by Nestorius and Eutyches.
The Fathers no sooner heard it than they all cried out with one
voice that it had been dictated by the Holy Ghostthat Peter had
spoken by the mouth of Leoand that it should serve as a rule for
the whole Church. In the synodal letter which the Fathers of
Chalcedon addressed to St. Leo at the close of their sittings, they
begged him to confirm their decisions. " You presided over us,"
they said, " as the head over the members." The holy Pope con
firmed all the decrees relating to matters of Faith, and they were
received by the whole Church with the utmost respect. The Council
of Chalcedon was the fourth oecumenical one.
While St. Leo opposed with one hand the ravages of the
heretics, he stayed with the other the barbarians who were rushing
on the empire. To be brief, we see in the fifth century numberless
hordes of half savages issuing from the north of Europe and Asia,
falling on the Roman empire, possessing themselves of its fairest
provinces, slaughtering its inhabitants, and planting their tents on
the ruins of palaces and cities.
About the year 408, the Germans establish themselves on the
banks of the Rhine, from Bale to Mayence. The Burgundians
occupy Switzerland and all the country as far as the sources of the
Seine and Loire. The Vandals ravage Gaul: this flourishing
country is soon turned into a heap of ashes and ruins. Having laid
it completely waste, the barbarians force their way into Spain, and
here secure an establishment at the expense of the Romans.
Providence permitted these things for two reasons : first, to
punish that old pagan society which had made itself drunk with
the blood of martyrs, which had trampled the world under foot for
so many ages, and which, notwithstanding the urgent solicitations
of the Christians, had shut its eyes against the light of the Gospel ;
secondly, to hand over the torch of Faith to new peoples that would
know how to value it. Such has been the line of conduct in
variably pursued by Our Lord. When one multitude refuses to be
eonverted, He leaves it, and calls another that will rejoice the
327
Church. The rejected are speedily punished, and their misfor

tunes, becoming a monument of His justice, contribute to the
establishment of His empire.
Among those terrible warriors who, during the fifth century,
carried alarm and desolation into the Roman empire, there were two
whose very name still makes us shudder : Alaric and Attila.
Alaric, King of the Goths, bore down on Italy like a torrent
that has overflowed its hanks : he destroyed whatever he met on
his way. In 410 he had reached the gates of Rome. This proud
city, this haughty mistress of the world, after suffering during a
long siege the horrors of a most cruel famine, was delivered at
night into his hands. The conqueror abandoned it to the good
pleasure of his barbarous soldiers. The work of destruction was
frightful. None were spared but those who had taken refuge in
the churches of SS. Peter and Paul. Fire went hand in hand
with pillage. The spread of merciless flames, the crash of falling
houses, the outrages, the shrieks, the fear and anguish depicted on
every countenance, made the scene appalling ; and, as if Heaven
had armed itself to punish this guilty Babylon, a furious storm came
to aid the ravages of the Goths. Thunderbolts struck down many
temples, and reduced to dust those idols once adored which Christian
Emperors had preserved for the ornamentation of the city. It was
thus that Rome lost in one day that splendour which had raised it
far above every other city in the world : the majesty of the Roman
name was gone for ever 1
Religion, which, on this occasion, saved Rome from total ruin,
saved it a second time under Attila : we may say in all truth that
the Popes were the preservers of the Eternal City. Attila, King of
the Huns, crossing the Danube and Rhine at the head of a countless
host, put all Gaul to fire and sword, and turned his face towards
Italy. Sent by God to punish the effeminacy and corruption of the
old Romans, this prince had a consciousness of his awful mission :
he entitled himself in his letters the terror of the -world and the
scourge of God.'
He was accustomed to say that stars should fall before him, that
the earth should tremble under him, that he was a hammer for the
whole world.* During twenty years, he employed himself in pull
ing down cities and thrones. He carried off most of the riches of
palaces, only to distribute them among his soldiers. After these
expeditions, he used to take his rest in a little hut, where his food
was served up to him on wooden plates. He was small.but very
stout ; he had a strong, sonorous voice. The kings whom he led
i Metus orbis et flagellum Dei.
J Stellas prse so cadere, terram tremere, te malleum esse universi orbis.
328
CATECHISM OF PEK8EVERANCK.
along in his train used to say that they could not endure the fierce
ness of his look.
In the spring of the year 452, Aquileia, Milan, all the cities of
Upper Italy, fall under the repeated strokes of the barbarian. The
Roman legions flee in terror, and the wild torrent hurries on
towards Rome with ever-increasing rapidity. St. Leo finds in his
faith the courage to raise a barrier against it. He sets out : Rome
accompanies him with its prayers, and, on the 11th of June, 452,
he reaches the camp of Attila, established near Lake Garda, on the
banks of the Mincio, not far from the little town now called Peschiera.
Here is presented to the mind one of the grandest spectacles that
can be conceived. Barbarism and civilisation, Paganism and
Christianity, the man of blood and the man of God, physical force
and moral forcein a word, Attila and Leo stand face to face.
Which of the two shall bear away the palm of victory ? To answer
this question, we must remember that the God who watches over
the Church is He who said to the waves, " Thus far shalt thou
come, and here, against this grain of sand, shalt thou break the
pride of thy waves." In presence of Leo, the barbarian is dumb
and motionless. At length he finds words sufficient to tell his
astonished officers that he has seen standing beside the Pontiff
another Pontiff, of majestic appearance, who threatened him with
death if he did not obey Leo. And Attila, terrified, commands the
retreat to be sounded, and hurries away out of Italy !
Three years afterwards, in 455, the same Pontiff saved Rome a
second time. Genseric, king of the Vandals, having made himself
master of this city, Leo begged him to forbid his troops to shed any
blood in it or to set fire to it : the petition was granted.'
At the same period, a mere shepherdess, St. Genevieve, saved
Paris from the fury of Attila. By her prayers to Heaven, she pre
vented this barbarous conqueror from entering the city. It is thus
that in all ages God gives defenders to His Church, and to the
infant peoples of His Church ; and these defenders of faith, life,
and civilisation, the world nowadays despises !
Prayer.
0 my God! who art all love, I thank Thee for the sublime
examples of virtue which Thou hast given us in the persons of St.
Arsenius, St. Jerome, and St. Chrysostom. Grant us the grace to
imitate their humility and charity.
as myself for the love of God; and, in testimony of this love, / will
often ask myself why lam a Christian.
1 See details in the Trois Rome, t. Ill, p. 544 et suiv.
329
LESSON XXVII.
CHRISTIANITY PRESERVED AND PROPAGATED. (FIFTH AND SIXTH
CENTURIES.)
Judgment of God on the Roman Empire. The Church propagated : Conver
sion of the Irish ; Conversion of the FrenchSt. Clotilda. Religion saves
Science and creates a New Society. St. Benedict : Influence of his Order ;
its Services to Europe. The Church afflicted in the East : Violence of the
Eutychians. The Church defended : Fifth General Council.
Notwithstanding the efforts of holy doctors and the prayers of
solitaries, the heretics and the old pagans continued to shut their
eyes against the light. The sectaries endeavoured even to swell
their ranks. All these people having rendered themselves un
worthy of the truth, the justice of God took away the sacred torch
which His divine mercy had presented to them and hore it to other
peoples. For the Church is never to suffer loss : new children
must always console her for the apostasy of those who desert her.
Suddenly there is a stir in the north of Europe and Asia.
Crowds of barbarous peoples are sent to gather the precious manna
of truth, which old Paganism loathes. They come on two very
different missions : to punish the Roman Empire for its ingratitude,
its crimes, its obstinacy against the Lamb that rules the world ;
then, to console the Church by becoming her docile children. They
begin to execute the first. The huge giant that has so long
oppressed the earth, and that for three centuries has drunk the
blood of martyrs, falls under their blows, and the scattered frag
ments of his corpse proclaim to all ages that thus shall the empire
be treated which refuses to have Christ reign over it.
On the ruins of the old world, the barbarians fix their abode.
That amiable daughter of Heaven, the Religion of Charity, comes
to them. Her sweet maternal voice strikes upon the ears of the
terrible conquerors. The lions grow tame. The Church first makes
them men, until such times as she can make them Christians. The
miracle is wrought insensibly, and a new world is created. At the
name period there is accomplished another prodigy, instances of
which we have more than once pointed out.
The sun that enlightens nature is not more regular in passing
from one point of the heavens to another than the sun of truth in
enlightening a new people when a guilty people has rejected its
light. Thus, at the very moment when the heresies of which we
spoke in the last lesson carried off many of the Church's children,
the sacred torch was placed in the hands of a young Saint who
330
CATRCHISM OF PERSEVERANCR.
should let it shine before the eyes of a whole nation. St. Patrick,
by becoming the Apostle of Ireland, gained to Jesus Christ one of
the most fervent portions of the divine fold, and perhaps the most
faithful.
The Saint was born in a village of England ;' but he was a
Roman by descent, and it is believed that his mother was niece to
St. Martin, Bishop of Tours. Patrick was brought up in the
Christian Religion. At fifteen years of age he committed a fault,
which does not, however, seem to have been very serious. He con
ceived so deep a regret for it that he lamented it all the rest of his
days. God soon put in his way a means of rendering Him much
more glory than that of which he had deprived Him. He had not
yet passed his sixteenth year when a troop of barbarians carried
him off from his own country, with many of his father's slaves and
vassals. He was taken to Ireland, where he was reduced to the
condition of herding cattle on mountains and in forests. His body
suffered much from hunger, cold, rain, snow, and ice ; but God
had pity on his soul. He discovered to him the full extent of
his duties, and inspired him with a will to perform them faith
fully.
Corresponding with grace, Patrick looked on his state as a
Christian, and no longer sought anything but the means to sanctify
it : resignation and prayer made him undergo his trials cheerfully.
After six years of slavery, he found an opportunity of returning
to his native land. But God made known to him by several visions
that He would employ him for the conversion of Ireland. Among
other things, it seemed to Patrick that he saw all the children of
this country stretching out their hands to him from the wombs of
their mothers, and imploring his help with cries that would rend
the hardest heart
St. Prosper says that our Saint received his mission for Ireland
from Pope St. Celestine, who consecrated him Bishop thereof.
Filled with the apostolic spirit, Patrick, after his return to his own
country, generously forsook his family : ho sold, as he says himself,
his noble birthright in order to serve a foreign nation. He passed
accordingly into Ireland to labour for the extinction of idolatry.
He travelled through the whole island, making his way into the
most remote districts, without fear of the dangers to which he
should be exposed. His words, strengthened by his angelic patience
under sufferings, produced amazing effects. Before his blessed
' It is almost needless to say that there is still much difference of opinion
as to the place of St. Patrick's birth. The most general opinion is that he was
born in Prance. (TV.)
331
death, which occurred in the year 464,' he had the consolation of

seeing nearly all Ireland adore the true God.
Hail, holy Church of Ireland, virgin of the North, decked with
a crown of lilies and roses, symbolic of the fulness of thy faith and
the constancy of thy courage amid bloody persecutions ! Trust in
the God of the oppressed, in the God of martyrs : He who broke
the sceptre of the Neros and the Diocletians will one day break the
yoke with which spoilers and tyrants have for so many centuries
bowed down thy innocent head !
From the hands of Patrick, the torch of the Gospel passed into
those of a young princess, miraculously saved amid the general
massacre of her family. This new Apostle, who, by converting the
French, should procure for them much more happiness and glory
than could ever have been derived from the conquests of their
valiant captains, was St. Clotilda.
Clotilda was the daughter of Chilperic, who was brother of
Gondebaud, king of the Burgundians. The last-named imbrued
his hands in the blood of his brother, his sister-in-law, and the
princes their children, in order to secure for himself the possession
of their dominions. Nevertheless, he spared the two daughters of
Chilperic, who were exceedingly beautiful, and from whom, on
account of their extreme youth, there was no danger to apprehend.
The elder was placed in a convent, where she became a nun.
Clotilda remained at court with her uncle. She had the happiness
of being brought up in the Catholic Religion, though she was
obliged to live among Arians. She accustomed herself betimes to
despise the world, and her excellent sentiments were strengthened
by the practice of works of piety. Her innocence received no
stain from the seductive charms that surrounded her on all sides.
Clovis, king of the Franks, and destroyer of the Roman power
in Gaul, sent to ask her in marriage. His petition was granted,
but on condition that the princess should be at liberty to profess her
religion. The marriage was celebrated at Soissons in 493 with
great solemnity. Clodilda made for herself in her husband's palace
a little oratory, where she spent much of her time in prayer. She
also practised a great many private mortifications ; but prudence
presided over all her exercises, so that she did not fail in anything
becoming her state. The evenness of her disposition, her meekness,
and her affability, gained her the affection of her husband. When
she saw herself completely mistress of his heart, she had no other
idea than to execute the design which she had formed of gaining
himself to Jesus Christ.
1 The Four Masters place St. Putrid a death in 493. (2V.)
332
CATECrTIRM OF PRRSRVKHANCR.
She used often to speak to him of the vanity of idols, and of the
excellence of the Christian Beligion. Clovis always listened to her
with pleasure ; but the moment of his conversion had not yet
arrived. Courage, holy princess ! continue your prayers and your
good works : the God who holds in His hands the hearts of kings
will soon turn to truth that of your husband !
In effect, a few years later on, Clovis, being at war with the
Germans, gives them battle at Tolbiac, near Cologne. Disorder
sets in among his troops. He himself is about to fall into the hands
of his enemies. He invokes his gods ; they are deaf. He cannot
restrain the fugitives. In this perplexity, he remembers the God
of Clotilda, invokes Him, and promises to adore Him if he shall win
the victory. The aspect of affairs changes in a moment. The
Germans are cut to pieces. A courier is despatched to acquaint
Clotilda with what has just occurred. The pious princess, delighted
beyond measure, sets out at once, and meets the king at Rheims.
St. Remigius, Bishop of this city, completed the instruction of
the proud conqueror. Clovis no longer hesitated about his change.
He assembled his soldiers and exhorted them to follow his example,
by renouncing vain idols in order to adore the God to whom they
were indebted for their victory. He was quickly interrupted by the
shouts of the French. They cried out, " "We renounce mortal gods.
We are ready to adore the true God, the God whom Remigius
preaches." Omnis populus pariter acclamavit : Mortales deos
abjicimus, pie rex; et Deum quern Remigius prtedicat immortahm
sequi parati sumu*. (Greg. Turon., Hist., lib. Ill, c. xxxi, apud
Baron, an. 499, n. 20.)' Baptism was fixed for Christmas Eve.
Remigius, who wished to strike the eyes of the French by the
august ceremonies of Religion, left nothing undone to add splendour
to the occasion.
By his orders, the church and the baptistery were hung with
the richest drapery, and thousands of exquisitely scented tapera
were lighted, so that the holy place seemed full of a heavenly per
fume. Nothing more magnificent than the march of the new
catechumens! The streets and public places were richly orna
mented, and the procession advanced with the Holy Gospels and
Cross, from the palace of Clovis to the church. The air resounded
with sweet hymns and litanies. St. Remigius held the king by the
hand. The queen followed with two princesses, the sisters of
Clovis, and more than three thousand men belonging to his army,
whom his example had won to Jesus Christ.
i See in Baronius, year 514, the remarkable predictions which St. Remigius
made to Clovis on the destiny of France.
CATKCHISM OF PEK8KVKKANCE.
When the king reached the baptistery, he asked for Baptism.
The holy Bishop, showing at the moment an authority which belongs
only to the minister of the Supreme Master, and using language of
which profane history affords us no example, said to him, " Become
meek, and bow thy head, Sicamber; adore what thou hast burned,
and burn what thou hast adored.'" In effect, becoming meek as
a lamb, Clovis bowed under the hand of the Pontiff; then, having
confessed the Faith of the Trinity, he received the sacred water and
the unction of holy chrism : this was in 496. The three thousand
Frenchmen who accompanied him, not to count the women and
children, were baptised at the same time by the Bishops and other
ministers who had come to Bheims for the ceremony. Of the two
sisters of Clovis, one received Baptism, and the other, who was a
Christian, but who had had the misfortune of falling into heresy,
was reconciled to the Church.*
The news of the conversion of Clovis spread joy throughout
the whole Christian world. He was then the only Catholic
sovereign : the others were either pagans or affected with heresy.
From the time that he embraced the true faith, this prince never
ceased to practise it : a noble example, which his successors imi
tated for so many centuries, and which merited for them the glorious
title of Most Christian Kings !
On her side, Clotilda returned continual thanks to God for the
conversion of her husband. After his death, she took up her abode
at Tours, near the tomb of St. Martin. There she spent the rest of
her days in prayer, fasting, watching, and other exercises of piety.
She seemed wholly to forget that she had been a queen, and that
her children were seated on the throne. Having foretold her death
thirty days before it happened, she received the Sacraments, and
calmly surrendered her beautiful soul into the hands of her Creator
on the 3rd of June, 545. From the date of the Baptism of Clovis
began those long ages of glory and prosperity which made France
the first among the nations by its morality, its enlightenment, and
its influence. Fortunate would it have been if it had never despised
the principle of its happiness 1
All those barbarous peoples, the French, the Bungundians, the
Goths, the Vandals, the Huns, the Alani, the Lombards, and so
many others that, for more than a century, had been rushing down
from the regions of the North, should one after another enter
the pale of the Church. In the meantime, they were accomplishing
without knowing it the terrible mission that they had received to
1 Miti depona colla, Sicamber; adora quod inceoditti, inceude quod
adorasti.
St. Greg, de Tours, Mist, franc. ; Biat. abr. de TEglue.
334
destroy the old world. To save what was to be saved, God

raised up a man deserving of the gratitude of all succeeding ages :
this man was St. Benedict. He was the patriarch of the religious
life in the West, or at least he gave a more perfect'form to this ex
cellent state.
This father of civilised Europe was born about the year 480 at
Nursi, the episcopal city of the Duchy of Spoleto in Italy. Ab
soon as he was of an age to apply himself to the study of the
sciences, his parents sent him to the public schools of Rome. The
angelic child was afraid that the bad example of so many young
people would make an impression on his heart, and he resolved to
withdraw from them. He set out from Rome, and retired to the
desert of Subiaco, about twenty miles off. A low, damp cave
served him as an abode. The devil followed him thither, and one
day tempted him so violently that the servant of God, in order to
overcome the temptation, rolled himself naked on thorns : he did
not rise till his body was all covered with blood. The wounds that
he had inflicted on himself extinguished the impure flames of con
cupiscence, whose painful sting he experienced no more.'
Meanwhile, the fame of his sanctity was daily increasing. A
great many disciples came to the Saint, and, after some time, he
built twelve monasteries, in each of which he placed twelve re
ligious with a superior. Among these new children of penance
were Maurus and Placidus, both sons of senators, and many other
persons of distinction. Benedict soon quitted the desert of Subiaco
to retire to Mount Cassino in the kingdom of Naples.
On Mount Cassino stood - an ancient temple and a grove conse
crated to Apollo, who still found adorers there. These remains of
idolatry kindled the zeal of the servant of God. He preached the
Gospel, and by the united force of his words and his miracles made
a great many conversions. Lord of the soil, he broke the idol in
pieces and cut down the grove. Having then demolished the
temple, he built on its ruins two oratories or chapels under the
invocation of St John the Baptist and St. Martin. Such was the
origin of the celebrated monastery of Mount Cassino, whose foun
dations were laid by St. Benedict in 527, the forty-eighth year of
his age.
It was at Mount Cassino that St. Benedict wrote his rule, and
founded the illustrious order of the Benedictines. God, who had
chosen him as another Moses to lead an elect people into the true
Land of Promise, authorised his mission by the gift of miracles,
and also by that of prophecy. One day, in the presence of a great
1 On the desert of Sublac or Subiaco, see Trois Bome, t. III.
335
many persons, he raised to life a novice who had been killed by the
falling of a walL
Totila, king of the Goths, having entered Italy, was very much
struck at all the wonderful things that were related to him of St.
Benedict. Wishing to try whether there was any real foundation
for what he had heard, he sent him word that he would pay him a
visit ; but, instead of going in person to see him, he commissioned
one of his officers, named Riggo, to do so. He clothed this officer
with his royal robes, and gave him a numerous suite, including
three of the principal officers of his court. The Saint, who was
seated, no sooner saw the officer drawing near, than he cried out to
him, " Put off, my son, those robes which you wear ; they are not
yours." Riggo, seized with fear, and ashamed at having at
tempted to sport with this great man, cast himself at his feet with
all those who accompanied him.
As soon as he returned, he related to the king all that had hap
pened, and the astonished Totila went himself to visit the servant
of God. "When he saw him, he fell prostrate on the ground, and
remained there until Benedict raised him up. His astonishment
reached its height when the Saint spoke to him thus: "You are
doing a great deal of evil, and I foresee that you will do more.
You will take Rome, cross the sea, and reign nine years ; but you
shall die in the tenth year, and appear before the tribunal of the
Just Judge to render an account of all your works."
Every part of this prediction was verified in the course of time.
8t. Benedict himself died the year after that in which he received
the visit from Totila. The hour of his death having been revealed
to him, he acquainted his disciples with it, telling them to dig a
grave for him : the grave dug, he took a fever. On the sixth day,
he asked to be carried to the church in order to receive the Blessed
Eucharist ; after which he gave some instructions to his disciples.
Then, leaning on one of them, he began to pray standing, with his
hands raised towards Heaven, and thus calmly yielded up the
ghost. It was on a Saturdaythe 2lst of March, 543. The
glorious patriarch was sixty-three years old : he had spent fourteen
at Mount Cassino.
If St. Benedict was great by his virtues, he was also great by
his works. Great by his virtues : we have just seen him so in his
humble, penitent, miraculous life. Great by his works : the most
admirable, that which shows no ordinary man, that which shows a
Saint replenished with wisdom from on high, is his rule ; it has
always been the delight of those who know it. Pope St Gregory
the Great speaks of it as eminent in wisdom, discretion, and
gravity, and admirable in clearness. Several councils have called
336
it holy} The renowned Cosmo de' Medici and many other able
legislators used often to read it : they looked on it as a rich mine
of maxims calculated to enlighten them very much on the art of
governing well.
Here are a few of its points. The holy founder begins by com
manding that all sorts of persons, without distinction, shall be
received into his Order: children, youths, and adults, the poor and
the rich, the plebeian and the noble, the slave and the free-born,
the ignorant and the learned, the layman and the clergyman.
To admire duly the profound wisdom of this first article, we
must call to mind the circumstances in which Benedict laid the
foundations of his Order. A deluge of barbarians was overflowing
Europe : the old world was disappearing in ruins before the con
querors. The Order of St. Benedict was like a new Noe's Ark
open to all who desired a place of refuge. With perfect truth it
may be said that this new ark bore, like the old, the materials of a
new world. Therein were hidden the traditions of the sciences and
the arts. Thence came forth the untiring labourers who later on
cleared a large portion of Europe, and rescued it from barbarism.
The religious of St. Benedict rose at two o'clock in the morning :
the Abbot himself gave the warning for the office. After Matins,
they employed whatever time remained to them until day in reading
and meditation. From six o'clock in the morning until ten there
was labour; then came dinner. There was no fasting between
Easter and Pentecost ; but from Pentecost till the 13th of September,
every Wednesday and Friday, and from the 13th of September till
Easter, every day, was a fast day.
Abstinence from meat, at least that of four-footed beasts, was
perpetual. Poor in their diet, the religious of St Benedict were
also poor in their dress : in temperate climates it consisted of a
cowl, a tunic, and a scapular. The cowl was a kind of hood that
might be drawn over the head to defend it from the heat or the
cold. The tunic was the under garment. The scapular was the
outside garment worn during work ; after work, it was laid aside
to give place to the cowl, which was worn the rest of the day.
All the garments were woollen, of the commonest quality, such
as were to be had at the cheapest markets. To take away every
occasion of propriety, the Abbot gave to each religious the little
things that he required, that is to say, besides his clothes, a hand
kerchief, a knife, a needle, a style for writing, and some tablets.
Their bed was made of a mat or mattress, a serge sheet, a
coverlet, and a pillow.
1 Council of Douzi in 874, and Couno of Soiwons.
CATXnilSM OF PEE8EVEHANCR.
337
"We see by old pictures that the habit of the early Benedictines
was white and the scapular black. In order to be always ready to
rise for the office, they slept without undressing. They seldom
spoke. They received strangers with much cordiality and respect.
They first took them to the oratory to make a short prayer ; they
then brought them into the guest-chamber, where refreshment was
read for them ; they afterwards treated them with all the charity
possible.
The Abbot ministered water to them, and ate with them : no
one spoke to them at any time but the religious appointed to do so.
Those who came for the purpose of entering the monastery were
not received until after great trials: it was only at the end of a
year of perseverance that they were admitted. The novice wrote
his engagement with his own hand, and laid it on the altar. If he
had property, he gave it to the poor or to the monastery. He re
ceived the religious habit, and his own clothes were put by, in
order to be given back to him again if unfortunately he should
leave.
The life of the Benedictines was divided between prayer and
manual and mental labour. Armed in turn with a hatchet, a spade,
a trowel, or a hammer, the Benedictine, a wood-cutter, a farmer, a
mason, or a carpenter, laid low immense forests ; cultivated virgin
lands, which soon became wondrously fertile under his enlightened
care ; and built in lonely valleys, or on sites admirable for their
healthfulness or their beauty, those houses whose strength, dimen
sions, and fine proportions still amaze us. It is to him that Ger
many, France, England, and many other parts of Europe, are
indebted for the material civilisation which they have enjoyed for
so many ages.
While the rustic Benedictine bedewed with his sweat a soil
covered with ruins or forests, his brother, the learned Benedictine,
shut up in the scriptorium,' cultivated the fields of knowledge, and
bequeathed to future generations the riches of the past.
In this Order, the scriptoria or writing-chambers were a most
important part of each monastery. They were large halls, built of
cut stone and well arched, so as to secure them from fire. Here,
on rows of desks, of greater or less length, were fastened with iron
chains the manuscripts of ancient works. A still stronger chain
fastened them all together : it was that of excommunication. Yes,
those Popes, those Bishops, those Catholic Priests, who are accused
of being the enemies of knowledge, had forbidden, under pain of
excommunication, the removal of these precious manuscripts from
one desk to another.
1 There was a scriptorium in every monastery.
vol. m.
2.1
338
CATKCHISM OF PERSEVERANCE.
In effect, such or such a manuscript was perhaps the only one.

To let it be tossed about or carried from place to place would be to
expose it to the danger of being lost or altered : this evil would
have been irreparable. Now, it was here, before this desk, that the
Benedictine spent his life. What do I say ? Sometimes the life
of one religious was not enough to transcribe, to decipher, to
arrange a single work. The dying Benedictine left his place and
his pen to one of his brothers. The latter continued the labour that
had been begun. Thus one life, one mass of information, added to
another, enriched the world with treasures for which it does not
always show itself very grateful.
Not only were the Benedictines the preservers of valuable books,
but they were the apostles of a great part of Europe. To them
England, Friesland, Germany, are indebted for the light of Faith :
we shall soon speak of this. In fact, this Order, so plainly raised up by
Heaven to save whatever was worth saving from the old world and
to prepare the way for a new world, spread everywhere with such
rapidity that it may be truly said that, considered either intel
lectually or materially, Europe is the daughter of the Benedictines.
In a little while there was not a province where the rule of St.
Benedict was not known. The monasteries of this Order were so
numerous in 1336, that Pope Benedict XII. divided them into
thirty-seven provinces, marking off whole kingdoms for a single
province, as Denmark, Bohemia, Scotland, Sweden, &c. : this gives
us an idea of its vast extent.
But here is something more striking. Pope John XXH., who
was elected in 1316, and who died in 1334, found, after a careful in
quiry which he had caused to be made, that from the rise of this
Order it had produced twenty-four Popes; nearly two hundred
Cardinals ; seven thousand Archbishops ; fifteen thousand Bishops ;
fifteen thousand distinguished Abbots, whose confirmation belonged
to the Holy See ; and more than forty thousand persons canonised
or beatified, of whom five thousand five hundred were monks of
Mount Cassino and were there interred.'
One of the fairest conquests of the Order of St. Benedict was
England. Before speaking of the conversion of this kingdom, let
us cast a look on the Church of the East, to behold its trials and its
consolations. St. Benedict, the father of a multitude of mis
sionaries, had just sunk into the grave when, in the year 553, the
party of Eutyches sprang up in Egypt, where they committed
frightful outrages. No one durst resist them, on account of their
1 See Bulteau, Hist, de Vordre de Saint- Benoit ; Arnold Wien, Lignum
Vita ; Joan. Mabillon, prasf., Act. SS. Sacr,, I. I, IV, and V ; the *ame, Bene
dict., t. I, Veter. Analec., t. III.
339
numbers and the credit that they enjoyed. They did their utmost
to weaken the authority of the Council of Chalcedon, which had
condemned them by defining that there are two natures in Our
Lord Jesus Christ. At length, the Fifth General Council met at
Constantinople : it numbered a hundred and fifty-one Bishops. It
condemned the three works that the heretics regarded as their
shield, namely, the writings of Theodoret against St. Cyril; the
letter of Ibas, Bishop of Edessa ; and the writings of Theodorus,
Bishop of Mopsuesta. It also confirmed the four previous General
Councils.
We meet here a remarkable example of the power which the
Church has to condemn writings, to pronounce on the meaning of
books, and to require that the Faithful should submit to her judg
ment. This authority is actually necessary for the maintenance of
the Faith, since one of the best means to preserve the deposit of the
Iruths which she teaches is to make known to the Faithful the pure
wells from which they may drink and the poisonous cisterns which
they should shun. Appointed by her Divine Author to teach good
doctrine, she received at the same time the power to put her
children on their guard against that which is evil ; consequently,
authority to forbid them the reading of books in which anything
injurious to their souls is contained.'
Prayer.
0 my God ! who art all love, I thank Thee for calling our
ancestors to the Faith. Grant us the grace to regulate our conduct
in all things according to our belief.
mil often pray for the preservation of the Faith.
LESSON XXVIII.
CHRISTIANITY PRESERVED AND PROPAGATED. (SIXTH AND SEVENTH
CENTCRIES.)
The Church propagated : Conversion of England by the Benedictines. The
Church afflicted in the East by the Persians : Ravages in Palestine and
Syria. The Church consoled : St. John the Almoner, the Eastern Vincent
de Paul.
If, in the sixth century, the East, infected with heresy, caused the
Spouse of the Man- God to shed bitter tears, behold how quickly the
West consoles her by offering numerous children to her tender
1 Hist. abr. de VEglise, p. 23.
340
heart ! In the front rank appear the inhabitants of England.

Nothing more remarkable than the manner in which the conversion
of this important country was brought about!' A young deacon,
named Gregory, was one day passing through the market-place of
Rome. He noticed there some slaves of great beauty, exposed for
sale : he asked their country and their religion. The seller told
him that they were from Great Britain and were still pagans. Is
it possible, exclaimed Gregory with a sigh, that beings so comely
should be under the power of the devil, and that such an exterior
should not be accompanied with the grace of God ?
A noble thought burst that moment on his mind. He went to
Pope Benedict I., and sought and obtained permission to carry the
Faith to this interesting people. He actually set out ; but, after a
little while, the Sovereign Pontiff, moved by the lamentations of the
people of Rome, who were inconsolable at the loss of their deacon,
sent messengers to overtake Gregoryalready three days' journey
goneand to order him to retrace his steps. The merit of obedience
was bis only consolation in a disappointment so grievous ; but the
young missionary never forgot his dear Britain.
Becoming Pope St. Gregory the Great, he had scarcely mounted
the chair of St. Peter when he thought of carrying into execution
the design which had so long made his noble heart throb. The
Benedictines appeared to him worthy of this mission. He called
A ugustine, the prior of their Monastery of St. Andrew in Rome,
and sent him to Great Britain at the head of forty missionaries.
Let us follow these new conquerors in their holy expedition.
The apostolic troop after a courageous journey landed in Kent.
The king, who was called Ethelbert, granted the missionaries a
public audience. He received them under an oak, at the sugges
tion of the idolatrous priests, who told him that in such a place the
enchantments of the foreign magicians would lose their influence.
On the day appointed, Augustine was led to the king. Before him
were carried a silver cross and a banner representing the Redeemer.
His companions followed him in procession, and the air resounded
with the pious hymns which they all sang in alternate choirs. The
king invited them to sit down in order that he might hear them at
leisure. We bring you, said Augustine to him, the happiest
tidings : God, who has sent us, offers you after this life a kingdom
infinitely more glorious than that of England.
1 According to a very old tradition, Christianity had been preached in
England by St. Peter himself ; also, by St. Joseph of Arimathea and other
contemporaries of the Apostles. It was almost extinguished by the Saxon
eonduest.
CATECHISM OF PERSEVKKANCE.
341
"You make very fine prom ises," answered the king; "but I
will not forsake the gods of my fathers for a new and uncertain
kind of worship. However, I will not prevent you from trying to
gain to your religion such as you can persuade ; and, as you come
from afar to share with us what you believe to be the truth, I will
give orders that you shall be supported at my expense." This
favourable answer filled them with joy ; and they advanced towards
Canterbury, singing along the road the following prayer: "Lord,
in Thy mercy, turn away, we beseech Thee, Thy wrath from this
city and from Thy holy temple, for we are sinners. Alleluia.'"
Curiosity led the pagans to pay the strangers a visit They
admired the ceremonies of their worship, compared their lives with
those of the idolatrous priests, and learned to love a religion which
breathed so much piety, austerity, and disinterestedness. It was
with secret pleasure that Ethelbert beheld a change coming over
the minds of his subjects. Struck himself by the virtue of the
missionaries and the miracles which they wrought, he was con
verted. On the Feast of Pentecost, in the year 595, he declared
himself a Christian and received Baptism. On the following
Christmas, ten thousand of his subjects imitated his example.
The royal neophyte soon became an apostle. During the last
twenty years of his life, the pious king Ethelbert employed all his
influence to second the efforts of the missionaries, not by violence,
but by private exhortation and example. The conversion of a single
soul appeared to him a most precious conquest, and he regarded
himself as a king only to serve the King of Kings.'
In order to give permanence to his rising Church, St Augustine
passed into France, and received episcopal consecration from the
hands of Virgilius, Bishop of Aries, and Vicar f the Holy See in
Gaul. On his return to England, he gathered the most abundant
fruits, because God assisted his preaching with numerous and
splendid miracles. The harvest daily increasing, the zealous reaper
sent some of his companions to Rome to beg a new supply of evan
gelical labourers. They brought back with them several fervent
disciples of St. Gregory. With this new colony of missionaries,
the holy Pope sent all things needful for the divine service : sacred
vessels, altar-cloths, church ornaments, vestments for priests and
clerks, relics of the Apostles and Martyrs, and a great many books.
Thereto he added a letter full of salutary advice for Augustine.
" Beware, my dear brother," he said to him, " of falling into pride
and vain glory on account of the miracles which God works by you
in the midst of the nation which He has chosen. While God acts
1 Bede, i, 25.
Lingard, History of England, vol. I.
342
by you outwardly, you ought to pass a severe judgment on yourself

inwardly. Strive to understand well what you are, and how ex
cellent is the grace granted to a people for whose conversion you
have received the power of performing miracles. Keep always
before your eyes the faults that you may have committed by word
or deed, that the remembrance of your infidelities may check the
risings of pride in your heart. Consider that the gift of miracles
has not been given you for yourself, but for those whose salvation
you have to procure. You know what He who is Truth itself says
in the Gospel: Many shall come to Me and say, We have wrought
miracles in Thy name, and I will answer them, I know you not."
Can any better proof be found of the reality of the miracles of
St. Augustine than the rapid conversion of England and this serious
advice of St. Gregory ?
The Apostle of Great Britain died on the 26th of May, 604,
leading to the Pastor of Pastors a whole people converted by his
cares. Nothing gives us a higher idea of St. Augustine or of
Christianity than the wondrous change wrought in England. Before
the arrival of the holy missionaries, the Angles were abandoned
to all kinds of vice and plunged in the grossest ignorance. "WTiat
proves their remarkable ignorance is that, on landing in Britain,
they did not know the use of letters, and all the progress that they
had made in the sciences up to the time of St. Augustine was
limited to adding to the alphabet of the Irish. They were, more
over, so cruel that they used even to sell their own children as
slaves : an inhumanity hardly met with among the negroes of the
present day.
But the light of the Gospel had no sooner shone on their eyes
than they became new men, true disciples of the Saviour. The
nobles rivalled the people in fervour and piety. By a strange in
fluence, reserved to Christianity alone, thirty kings and queens ofthe
Anglo-Saxons were seen, during the space of two hundred years,
to descend from the throne, in times of peace and prosperity, and
shut themselves up in the cloister. Where is heroism, where is
strength of soul, if not in the contempt of human greatness, in
trampling under foot all those passions of which the haughtiest
conquerors of antiquity were the wretched slaves?'
What the Benedictines were doing in their monasteries for the
preservation of the ancient works, a great many other communities
were also doing from the sixth century at various places over the
globe. Such were the religious congregations of St. Cssarius at
1 See Speed, Hittory of Great Britain, p. 243, and Monasticon Anglicamm,
pref., p. 9.
CATLCHISM OF PERSEVERANCE.
343
Aries, of St. Fci reolus at TJzes, &c. It would take too long to relate
their inestimable labours: if the man who profits by them ignores
them, the God who inspired them will not forget to crown them.
Besides, a new phase in the great conflict of evil with good calls for
our attention.
"While the Roman Empire, parcelled out by the barbarians of
the North, was disappearing from view and was soon to cease being
named, another Empire, alike guilty, was about to crumble to
pieces, and to cover Upper Asia with its dreadful ruins : it was that
of the Persians. The Apostles had presented the light of the Gospel
to it, and it had turned away in scorn. The cruel Sapor even perse
cuted the Christians of his states for forty years with unheard-of
violence : more than two hundred thousand martyrs sealed their
faith with their blood I
The successors of Sapor inherited his hatred and his cruelty.
So much shedding of blood demanded vengeance. It was deferred
for some time, for God punishes only with regret ; but at last, when
empires as well as individuals refuse to yield to His grace, He lets
fall on them His terrible arm.
The Empire of the Persians or Parthians will afford us an
admirable example of this truth, and repeat for us the useful lesson
that all empires and kingdoms come into existence to know, love,
and serve Jesus Christ, to whom God the Father has given the
nations as an inheritance. As long as they are docile under the
hand of this Immortal King, prosperity and glory are their portion ;
and the sight of their happiness extends the Empire of the Son of
God, by teaching other peoples to love Him. If they are unfaith
ful, if they dare to rebel against the Lamb that rules the world,
and to say to Him like the Jews, We will not have thee reign over us,
they are broken in pieces ; and the sight of their misfortunes con
solidates the Empire of Jesus Christ, by teaching other peoples to
fear Him.
You behold, then, two great peoples, the Romans and the
Persians, who, at the birth of Christianity, were disputing for the
sceptre of the world, crushed by the wrath of the Almighty in
punishment for their resistance to the Gospel, and thus obliged to
contribute to the establishment of the never-ending kingdom of
Jesus Christ. On their immense tombs, as on the brow of the
wandering Jew, the Christian eye reads this inscription : Thus shall
the peoples be treated who dare to say, We will not have Christ reign
over us. Nations and kings, learn a lesson !
Now, to fill up the measure of its iniquities, the Empire of the
Persians rushed on Palestine in the beginning of the seventh cen
tury, that is to say, in the year 614. A Roman army that it met
344
CATBCHISM OF PKKSKVKK INCH.
on its way was cut to pieces. The Jordan was crossed by the
conquerors, and the banks of this river from one end to the other
were covered with ruins. The inhabitants of the country having
fled, the rage of the enemy was turned against the holy solitaries
who dwelt along the Jordan.
Eight days before the capture of Jerusalem, the Laura of St.
Sabas was attacked. Most of the monks had removed : there re
mained only forty-four of the most aged and virtuous. They were
venerable old men, who, having embraced the monastic life in their
youth, had grown gray in its exercises. Some of them had not
gone outside the Laura for fifty or sixty years ; others had not seen
the city since their entrance into the monastery : hence, they did
not wish to leave the Laura on this occasion. The barbarians,
having pillaged the church, took these holy old men and tortured
them for several days, expecting that they would discover some
hidden treasures ; but, finding their hopes groundless, they fell
into a fury and tore them to pieces. All these patriarchs of the
desert met death with a cheerful countenance and with thanks
giving. It was easy to see that they had long desired to be delivered
from the burden of this life and to go to Jesus Christ.
The enemy's army next marched on Jerusalem, which it entered
without resistance, putting all before it to fire and sword. A great
many priests, monks, and religious perished. It was chiefly such
that this idolatrous people, full of hatred against Christianity,
desired. The rest of the inhabitantsmen, women, and children
wore laden with chains, to be dragged away beyond the Tigris.
The Jews alone were spared, on account of the hatred that they
bore to the Christians : they signalised it on this occasion by carry
ing their rage further than the Pagans themselves. They purchased
from the Persians as many Christian captives as possible, in order
to have the barbarous pleasure of putting them to death according
to their liking.' Full ninety thousand are stated to have been
massacred by the Jews in this manner. Bishop Zacharias was led
off into captivity. The Holy Sepulchre and the churches of
Jerusalem were plundered and burned. But the most sensible loss
of all was that of the True Cross, which every Christian would
have been glad to recover at the cost of his life.
A considerable portion of the sacred wood bad long been divided
into little pieces, distributed everywhere over the Christian world ;
but there still remained a notable portion of it at Jerusalem. The
Persians carried this off as they found it, that is to say, in a case
sealed with the Bishop's seal. The patrician Nicetas, however,
' Chr. pase.
345
saved two precious relics : the Sponge and the Lance of the Passion.
As for the Holy Cross, it was deposited at Tamis in Armenia.
When the enemy left, such of the inhabitants of Jerusalem as had
betaken themselves to flight; from the rage of the Persians and
Jews returned into the Holy City. The Priest Modestus, in the
absence of the Bishop Zacharias, undertook the government of this
desolate Church, and laboured earnestly to repair the holy places.
The Persians had wasted and pillaged, not only Palestine, but
also Syria and part of the neighbouring provinces. The misery was
extreme : immense numbers of people lately rich, of old men, of
women and children, were on the verge of starvation. Most of
these unfortunates took refuge in Egypt That tender Providence
which watches over the Church had in waiting for them a consoler
and a father: this was St. John, surnamed the Almoner, Patriarch
of Alexandria. "What more useful to us or more glorious to
Christianity than to make known the Eastern Vincent de Paul ?
Listen to the artless narrative of his historian :'
"Having gone to Alexandria,'' he says, "to kiss the relics of the
holy martyrs Cyr and John, I found myself at table in company with
a few persons very much devoted to the service of Jesus Christ. We
were conversing together of the Scripture and the soul, when a
stranger came and asked us for an alms. He said that he had
lately been delivered from the captivity of the Persians. It hap
pened that none of us had any money about us. But one of the
guests had a servant very ingenious in bestowing alms. Yet the
poor man had only three crowns a year to support himself, his wife,
and two little children. He followed the stranger without pretend
ing anything ; and, taking off a little silver cross which he wore,
gave it to him, adding with much simplicity that he was not worth
another penny in the world.
" I was so touched with this act, which the grace of God had
suggested to the servant, that I immediately mentioned it to him
who was sitting beside me : his name was Menna. He was a holy
priest, who had been steward of the Church of Alexandria under
the celebrated and blessed John the Almoner. When he saw me
admiring and praising him who had given the alms, he said to me,
You would not be surprised at his doing that, if you knew the in
structions which he received and the tradition which he follows in
such conduct.How so ? said I.He answered me, He was a long
time in the service of our most holy and blessed patriarch John.
Like a true son of this great pastor, he has inherited the ingenious
charity of his father, who used often to say to him, Humble Zachary,
1 Leontius, Bishop of Naples in Cyprus.
346
CATKCHI8M OF PERSEVERANCE.
be charitable, and God promises you by my mouth that He will

never abandon you, neither during my life nor after my death.
This lesson Zachary has always practised up to this day. God has
shown him many favours. But he gives everything away at once
to the poor, without putting by anything for himself. And thus he
has reduced his family to great want.
" He has often been heard saying to God with innocent joy,
We shall see, 0 Lord ! who will have the victory in this contest,
whether You by always giving me good things, or I by always
distributing them among the poor. Now, it happened one day that
being very much grieved at having nothing to give a poor man who
had asked him for something, he said to a trader of his acquaint
ance, My family have no bread; give me, I beg you, a piece of
silver, and I will serve you in return for a month or two wherever
you please and at whatever you please. The trader agreed. But
as soon as Zachary had the money, he gave it to the poor beggar,
requesting him not to mention this to anyone.
" Menna, who was a holy man, seeing that I listened to his ac
count as I should listen to the Gospel, said to me with an over
flowing heart, This surprises you ! What, then, would you have felt
if you had seen our holy Patriarch ?What more could I have
seen ? I answered.You may, he added, by the mercy of God, trust
my words. It was our blessed Patriarch that ordained me priest
and made me steward of this most holy Church, and I saw him do
things that transcend all imagination. If you like to come home
to-day with your servant and give us your blessing, I will relate
for you his works, of which I was an eye-witness.
" He had no sooner ended his words than I arose, and, taking
him by the hand, accompanied him to his house. He then began
to relate for me in simple terms the life of the Saint, one of whose
chief characteristics, he said, was never to utter the least oath. I
asked him for some paper and ink to note down in order what he
told me, and he continued his narrative thus :
"St. John, having been raised to the throne of the Church of
the great city of Alexandria, so dear to Jesus Christ, called to him
the stewards and deacons, and said to them, It is not just, my
brethren, that we should be more careful of men than of Jesus
Christ. All those present, and their number was very large, were
much struck by these words. They were waiting for an explanation
of them, when the Saint continued, Go therefore through the city,
and draw up an exact list of all my masters. As no one understood
whom he meant, or who could be the masters of the Patriarch, he
was begged to name them. Whereupon he answered in these
evangelical words : My masters and helpers are those whom you
CATECHISM OF rURSETEKANCE.
347
call the poor and needy, since it truly belongs to them to aid us
and to give us the kingdom of Heaven.
" The order of the holy Patriarch was speedily executed. They
brought to him more than seven thousand five hundred poor
persons. He commanded that they should be daily given all that
they required. Accompanied by this dearly beloved flock, he went
to take possession of his metropolitan church. But the charity of
this good shepherd was displayed in a most wonderful manner
towards the poor inhabitants of Palestine and Syria, plundered and
pursued by the Persians. All those who could escape fled to this most
holy man, like ships making for a safe harbour. Clerics and lay
men, public and private individuals, Bishops themselves, all sought
a refuge at Alexandria. John received them all, treated them
kindly, consoled them, not as poor captives, but as true brethren.
He put the sick and wounded into hospitals, where all their wants
were supplied gratuitously. They did not leave till they chose
themselves, and he himself used to visit them two or three times a
week.
" As for those who were well and who came to ask an alms, he
gave one piece of silver to men, and two to women as the weaker.
Some persons wearing golden bracelets and other such ornaments
having called to ask an alms, the stewards of the holy Patriarch
complained of it ; but he, contrary to his custom, met them with a
severe look, and, raising his voice, said to them, If you wish to be
my stewards, or rather those of Jesus Christ, obey simply the pre
cept which He has laid down, to give to whosoever asks us. He
has no need, nor I either, of curious ministers. If what I give
were my own, I should have some reason to spare it ; but it is
God's, and God wishes that we should observe His commands in the
distribution of His goods. I will not share with you in your little
faith ; for, though the whole world should run to Alexandria to
seek alms, it would not exhaust the infinite treasures of God.
" The solicitude of the charitable Patriarch did not let him for
get the unfortunate Jerusalem. As soon as he heard of the sack of
this city, he sent to it a pious man named Ctesippus with a great
deal of money, clothes, grain, and other useful things. At the same
time, he despatched two Bishops and the Abbot of Mount St.
Antony with large sums to redeem those who had been carried off
captive. Thus acted in other days, during the invasions of the
hordes of the North, St. Leo, St. Ambrose, St. Augustine, and so
many other Bishops, who were not only the lights of their age, but
the benefactors of the human race.
" The deputies of the Patriarch informed him that the Abbot
Modestus was in great want of things necessary for the restoration
348
CATRCIIISM OP PKKSEVKRANCE.
of the holy places. He immediately sent him a thousand pieces of

gold, a thousand sacks of wheat, a thousand sacks of legumes, a
thousand pounds of iron, a thousand packages of dried Ash, a
thousand barrels of wine, and a thousand Egyptian workmen, with
a letter in which he said, Forgive me if I send you nothing worthy
of the temple of Jesus Christ; I would gladly go myself to labour
at the temple of His holy resurrection. With this help the Abbot
Modestus rebuilt the churches of Calvary, the Resurrection, the
Cross, and the Ascension. He rebuilt the last-named from its
foundation to its roof, and called it the Mother of Churches."
The next lesson will complete the work of acquainting us with
this bright example of charityan example which is always a
powerful spur to virtue and one of the most admirable apologies
for Christianity.
Prayer.
0 my God ! who art all love, I thank Thee for having raised
up in St. Augustine an apostle for England, and in St. John the
Almoner a father and a consoler for the Church of the East,
despoiled by Thy enemies. I bless Thy Providence, which thus
watches over all the wants of Thy children.
as myself for the love of God; and, in testimony of this love, 1 will
never say that Iwill not have Jesus Christ reign over me.
LESSON XXIX.
CHRISTIANITY PRESERVED AND PROPAGATED. (SEVENTH CENTURY.)
The Church consoled : Continuation of the Life of St. John the Almoner ; his
Lore for poverty ; Edifying Story in which he used to delight in telling ;
his Last Will. Last Will of St. Perpetuus. Judgment of God on the
Parthiana. The True Cross is restored.
Let us remain a while in the East to study our Vincent de Paul,
whom Religion, ever the same in its spirit as well as in its faith,
will raise up again before our eyes in the West after the lapse of a
thousand years. The holy Patriarch of Alexandria forgave injuries
as readily as he gave alma. Here is a proof of what we say. His
Church had let several places which it owned, and the rent of
which was spent in the relief of the poor. One day the senator
Nicetas wanted to dispose of these places for the benefit of the
public funds. The Saint opposed him. A great contest ensued,
and each withdrew resolute in his views.
CATECHISM OF PEKSEVERANCE.
349
The Saint felt exceedingly grieved at what had just occurred.

He therefore sent to Nicetas in the evening an archpriest, attended
by a cleric, with the following memorable message : The sun is going
to et ! Nicetas had no sooner heard it than he returned to himself.
Bursting into tears, he went off to find the Saint, who said to him,
You are welcome, 0 true son of the Church, who obeyed so
promptly the voice of your mother ! They then knelt down before
each other, embraced, and took seats.
I assure you, said the Patriarch, that, if I had not noticed you
very angry, I would have gone myself to visit you, knowing that
Our Lord Himself used to go to cities and houses to visit men. I
declare to you, father, answered Nicetas, that I will never again in
my life listen to those who would be glad to engage me in disputes.
The singular tenderness of the good Patriarch for the poor was
put to a severe test. The Lord permitted it in order to show forth
the resignation and confidence of His servant. Among the very
valuable possessions of the Church of Alexandria were several
ships, which used to sail every year to Sicily for corn. Now, these
ships, to the number of thirteen, were overtaken by a fierce storm
in the Adriatic Sea : every one of them was built to carry ten
thousand bushels. All the cargoes, consisting not only of corn, but
of stuffs, silver, and other precious articles, had to be thrown over
board. The ships alone barely escaped a total wreck. On reaching
Alexandria, the sailors and helmsmen fled to the church for refuge.
The Saint, hearing of this, wrote them a note with his own hand in
these terms :My brethren, the Lord gave, and the Lord hath
taken away from us. As it hath pleased Him, so is it done :
blessed be His holy name ! Go forth, my children, without being
disturbed at this loss: He will not fail to take care of us.
Nearly half the city went to see the holy Patriarch, and to offer
him their sympathy. But it was he who consoled everybody by
humbling himself before God, and placing his confidence more than
ever in Him. He was not deceived. The Lord soon restored to
this new Job more good things than He had taken away. As usual,
all was employed for the relief of the poor, with a charity yet greater
than before.
Generous towards his brethren, the Saint was sparing towards
himself. In the humble cell that served him as a palace, he slept
on a little bed laid on the ground, having for its only ornament a
wretched coverlet. One of the chief inhabitants of Alexandria
happened on a certain day to see this woollen coverlet, all torn as
it was. He immediately sent the Patriarch one that cost thirty-six
pieces of silver, and begged him to make use of it for his sake.
Yielding to his earnest entreaties, the Saint received it, and made
350
CATECHISM Or PRRSRVKRANCE.
use of it for one night But he could not close an eye, and those
who lay near his cell could hear him repeating almost the whole
night long, " Who would think that the humble John had over his
bed a coverlet that cost thirty-six pieces of silver, while the brethren
of Jesus Christ were perishing of cold ? How many are there that
have not under them half a rush mat and as much above ; that
cannot stretch out their feet, and thus sleep rolled up like a ball,
shivering with cold I How many pass the night in the mountains,
without food and without fire! flow many poor persons at this
very hour in the streets of Alexandria that do not know where to
turn, and are lying on the pavement, drenched with rain ! How
many others that would be glad to dip their bread in the gravy
which my servants throw away ! How many others that would be
glad to taste the wine which is spilled in my cellar! How many
that pass a whole month, or even two, without tasting oil ! And
thou, who expectest to enjoy eternal happiness, thou drinkest wine
and eatest large fish, thou art well lodged, and in common with all
the wicked thou art made warm and comfortable, safe under a
coverlet- that cost thirty-six pieces of silver! Certainly, while
living so much at thine ease, thou shouldst not think of sharing the
joys prepared in the other world for the Saints. But against thee
will be pronounced the sentence pronounced against the rich man
in the Gospel : Thou hadit plenty during thy lifetime, and thepoor had
nothing but misery ; therefore, they are now in joy and thou art in
torment).' God be praised ! This is the first and the last night that
the humble John will lie under such a coverlet. Will it not be
much more just, and much more pleasing to God, that a hundred
and forty-four of those who are the brethren of Our Lord as well
as thyself should be covered, and not thou alone, for with one piece
of silver there may be had four little coverlets ?"
Day had no sooner come than he called his stewards, and ordered
them to sell the coverlet as soon as possible. It had weighed so
heavy on him during the night ! . . . They set about doing as he
required. But, during the day, the person who had given it to the
Saint saw it exposed for sale. He bought it and sent it to him a
second time. The next day the Saint hurried it off to be sold again.
The donor bought it another time for thirty- six pieces of tsilver,
and returned it to the Patriarch. On receiving it, the Saint ex
claimed with a countenance that bore testimony of his gratitude,
" We shall see which of the two will be tired first."
Now, this man was very rich, and the blessed Prelate drew from
him gradually and gently u large quantity of things, remarking
1 Luc., xvi.
CATECHISM OF PEKSEVKKANCE.
351
gaily that, with the intention of giving to the poor, one may plunder
the rich without committing sin, and strip them even to their shirts,
especially when they are avaricious and devoid of pity for their
neighbours.'
Where did the Eastern Vincent de Paul find this tender love for
the poor ? At the same source where the "Western Vincent de Paul
found it a thousand years later on, that is to say, in the Sacred
Heart of the Saviour, who became poor in order to make us rich.
Besides, the holy patriarch had continually before his eyes an ad
mirable example of charity, which he used often to relate. This
relation would touch his heart, as I hope it will touch yours.
"When I was in Cyprus, he would say, I had a most faithful ser
vant, one who remained chaste till death. He told me word for
word what I am going to tell you. While I was in Africa, he says
to me, I stayed at the house of a collector of dues for the emperor.
The man was very rich, but had no pity for the afflicted. One
winter's day several poor persons, settling themselves in the sun to
get a little heat, began to speak well of the houses that gave them
alms, and to pray to God for them ; they then began to blame the
stinginess of those that would give them nothing. One of them
having mentioned the officer that I was serving, they inquired all
round whether he had done any of them a charity, and it turned out
that not a single one of them had ever received the least alms from
him.
Whereupon there was one of the party that said, What will you
give me if, this very day, I draw something from the miser? They
agreed to a wager. Forthwith he went off to take his stand
near my master's door, in order to meet him coming home. God
permitted that my master should arrive just at the same time as a
beast laden with loaves from the baker's. The poor man asked for
an alms. My master was so enraged at his importunity that, not
seeing any stones near, he took up a loaf and threw it at his head.
The poor man picked it up, and ran off to his companions, in order
to let them see that he had received something from an ungenerous
hand.
Two days afterwards, the collector fell sick. He saw himself,
in a dream, obliged to give an account of all his actions : they were
all weighed in a pair of scales. He saw, on one side of him, a
troop of most hideous, black men ; on the other, a troop of women
clad in white, whose look was terrible. The latter could not find
in his life any good action to put in one of the scales, while the
1 It is not Communism that is meant here, but Charity. The former tales,
the latter asks.
352
CATKCHIHM OF FERSEVKKANCE.
former had filled up the other with all his had actions. The women
clad in white said to one another sadly, Shall we then find nothing
good ? At length, one of them said, I can see nothing, if not the
loaf that he gave a couple of days ago to Jesus Christ, but against
his will. They immediately put this loaf into the scale that was
borne up. Then they said to the collector, Add to this loaf, other
wise you shall not escape out of the hands of these black men.
My master, on awakening, felt that the vision had represented
nothing to him but what was most true, and he said with tears,
Alas ! if a loaf that I threw in a rage profited me so much, from
how many evils may he deliver himself who gives with a free heart
to the poor ! From that moment he became so charitable that he
did not spare even his own body. For once, as he was going,
according to custom, at break of day to his office, he met a sailor
who had been saved naked from a wreck, and who fell at his feet,
begging some help. My master took off his cloak, which was the
best article that he wore at the time, and gave it to him. This
poor man, not venturing to appear in such a very fine garment, gave
it to a clothes-dealer to sell. My master, as he was returning, saw
his cloak exhibited for sale, and was very much pained. When he
came into his house, he would not eat anything, but shut himself
up in his room, where he took a seat, saying, I was not worthy that
this poor man should remember me.
While nursing his grief, he fell asleep, and saw in a dream a man
as bright as the sun. This man carried a cross on his shoulder, and
wore the cloak that my master had given to the sailor. Peter, said
he to my master, for this was his name, why dost thou weep ? He
answered, I weep, Lord ! because those with whom I shared the
goods that Thou didst give me, were ashamed to have received
them. Then he who appeared to him said, showing him the cloak,
Dost thou know this? I have made use of it since thou gavest it
to me, and I thank thee for it; for I was benumbed with cold, and
thou didst cover me. My master awoke in wonderful surprise, and
said, admiring the happiness of the poor, The Lord be blessed !
Since Jesus Christ dwells in the poor, I will not die till I become
one of them.
In effect, he called to him a slave whom he had bought, and
whom he employed to write. I want, said he, to intrust a secret
to you ; but if you speak of it to any person in the world, or if you
will not do what I command you, you may rest assured that I will
sell yourself to the barbarians. After speaking to him in this man
ner, he gave him ten pounds weight of gold, and continued, Go and
buy some wares with it, and then take me and bring me to Jeru
salem, and there sell me to some Christian, and give to the poor the
353
price that you will get for me. This man refusing to comply with
such an order, he said to him a second time, I tell you that, if you
do not sell me, I will sell yourself to the barbarians, as I have
already declared. The secretary resolved, therefore, to ohey him.
Arrived at Jerusalem, he met a goldsmith, an intimate friend of
his, one who had suffered heavy losses. In their conversation, the
secretary said, I advise you, Zoilus, to buy a slave that I have ; he
is so good and so wise that he would be taken for a senator. Sur
prised to find that he had a slave, the goldsmith said to him, I assure
you I am not able to buy him. Borrow, replied his friend, and do
what I saybuy my slavefor he is very good, and God will bless
you on account of him. Zoilus followed this advice, and bought
him for thirty pieces of silver, miserably clad as he was. The
secretary, having thus left his master, went away to Constantinople,
in order the better to keep the secret confided to him, and to dis
tribute among the poor the money of this sale without retaining any
part thereof.
Peter, on his side, employed himself in matters very new to
him : he sometimes prepared his master's food, and sometimes
washed his clothes. He also mortified himself with very severe
fasts. Zoilus, who saw his family prospering beyond all that he
could have dared to expect, had much veneration for the extra
ordinary humility, the incredible virtue of Peter. One day he said
to him, I will set you free, that henceforth you may live with me
as my brother. But Peter declined this favour.
His master had also remarked that he had patiently allowed
himself to be wronged and struck by the other slaves, who looked
on him as a fool, and never called him anything else. When they
treated him in this manner, and he fell asleep, weighed down with
sorrows, the same man that had appeared to him in Africa came in
a dream before his eyes, clad in his cloak, and holding the thirty
pieces of silver, the price of his liberty, and said to him, Peter, my
hrother, I received the silver for which thou wast sold ; be not
afflicted, therefore, but have patience until thou art recognised for
what thou art.
A little while afterwards, some goldsmiths from Africa, who
were paying a visit to the holy places, were invited to dinner by
his master. Peter, while waiting on them at table, recognised
them, and they, considering him, began to whisper to one another,
How like this man is to my lord Peter, the receiver of taxes ! The
noble slave, who perceived what was passing, concealed his face as
well as he could. This precaution did not prevent them from say
ing to Zoilus, Indeed you are a happy man ; for, if we are not mis
taken, you have in your service a person of public eminence. And,
vol. in.
24
354
CATECHISM of pehsevebance;
as they did not know that the work of the kitchen and his fasts had
greatly changed his features, they looked at him again for a very
long time and with much attention. At length, one of them said
Most assuredly, it is my lord Peter. The emperor is afflicted that
he has heen absent so long, without ever hearing any news of him.
Peter, who had gone out, having heard these words, laid down
the dish that he was carrying, and, instead of entering the room,
ran to the street door. The keeper of the key was a deaf mute from
his birth, and understood nothing but by signs. The servant of
God, who was in a hurry to leave, said to him, I command thee in
the name of Jesus Christ. The deaf mute immediately heard, and
answered, Yes, my lord. Open the door for me, added Peter. Yes,
my lord, answered the man a second time. And instantly he rose,
and opened it for him. Peter had scarcely crossed the threshold
when this poor man, overjoyed that he could hear and speak, began
to cry out, My lord ! my lord ! All the people in the house were
amazed to hear him speak.
He went on to say,He who attended to the cooking is gone
away running. But he is not a guilty fugitive ; on the contrary,
he is a great servant of God. For when he said to me, I command
thee in the name of the Lord, I saw issuing from his mouth a flame
that came and touched my ears, and that very moment I heard and
spoke.
This miracle having filled them all with joy, they rushed out
in search of Peter, but he had disappeared, never to return. The
whole house, and the master himself, then did penance for having
treated Peter with contempt, and particularly those who had called
him a fool.
This example of charity, bo proper to inflame our hearts, as it
inflamed the heart of St. John the Almoner, found many others
like it in the early ages, as we have shown when speaking of the
manners of our ancestors in the faith. Are we the heirs of this ad
mirable charity ? What have we done with this inheritance be
queathed to us ? What are our works in comparison with those of
our predecessors ? Serious questions, which we should sometimes
address to ourselves in presence of God and of our conscience !
Meanwhile, the illustrious Patriarch of Alexandria, having
reached a very advanced age, withdrew to the Isle of Cyprus, where
he had teen born. He there closed his life of charity by a deed
which fully revealed the goodness of his heart. As soon as he
arrived at his native place, he called for pen and paper, and made
his last will thus : " I, John, who of myself am only apoor sinner,
but who have been delivered from sin and made free by the favour
which it pleased God to do me in raising me to the dignity of the
CATECHISM OF PER8KVEKANCE.
355
priesthood, thank the Lord most humbly for having heard the prayer
which I made to Him, not to have any other property at the hour
of my death than one piece of money. I also thank Him for this,
that, having been raised to the dignity of Patriarch of the Holy
Church of Alexandria, wherein sums almost infinite passed through
my hands, He bestowed on me the grace to know that all those
things belonged to Him, and to give to Him what was already His;
and, inasmuch as this single piece of money which I still have be
longs to Thee, 0 my God, no less than all the rest, I give it to Thee
by giving it to the poor."
Such was the last will of this great man. Scarcely had it been
written, when his beautiful soul took flight to the God of Charity.
This will reminds us of another no less proper to acquaint us
with the wonderful change which Christianity wrought in the
minds of men. Let us search all profane antiquity, and we shall never
find anything to compare with these two masterpiecesglorious
monuments of that Religion which inspired them. This second
will which we have mentioned, is that of St. Perpetuus, Bishop of
Tours, who lived in the fifth century. It runs thus :
" In the name of Jesus Christ, amen. I, Perpetuus, a sinner,
Priest of the Church of Tours, would not die without making
known my last wishes. 0 you, then, that are my bowels, my be
loved brethren, my crown, my joy, my lards, my children; 0 you,
the poor of Jesus Christ, that are in want, that beg your bread ; 0
you sick, you widows, you orphans : I declare that I name and ap
point you my heirs. Excepting what I have remitted to my debtors,
and what I have given to my Church, I bequeath to you all that I
possess in lands, in pasturages, in meadows, in woods, in vineyards,
in houses, in gardens, in streams, in mills, in gold, in silver, in gar
ments, and in all things else. I will that as soon as possible after
my death, . all these goods be sold, and that the proceeds of the sale
be divided into three portions : two of which shall be distributed
among poor men at the discretion of Priest Agrarius and Count
Agilo ; the third shall bo sent to the virgin Dadolena, to be distri
buted among widows and poor women.' Signed, Perpetuus, Bishop
of Tours."
' Like the tradition of Faith, the tradition of Charity has been preserved,
is still preserved, amoDg true Christians. We might give a thousand illustra
tions of this: one will suffice. All the world knows that the virtuous Monsignor d Aviau, Archbishop of Bordeaux,* had a habit of giving to the poor
whatever he possessed, so that he would refuse himself things that he most
urgently needed. For a long time bis valet had been pressing him to renew a
Who died in 1837.
356
After making known the holy Patriarch of Alexandria, whom

Providence raised up to relieve the churches and the inhabitants of
Palestine and Syria, plundered by the Persians, it is time to show
this same Providence manifesting itself with no less splendour in the
punishment of a guilty people.
Like the Roman Empire, the ancient monarchy of the Persians
had rejected the light of the Gospel : it had even bathed during long
years in the blood of martyrs. To fill up the measure of its iniqui
ties, it had laid, as we have seen, its sacrilegious hands on the
Saviour's Cross, the true Ark of the New Covenant.
Now, you know what it cost the Philistines for having touched
the ancient Ark and desired to keep it among them. Still greater
punishments should fall on those who carried off the true Cross. In
point of fact, total ruin was about to avenge this sacrilegious rob
bery, as well as the death of so many thousands of martyrs ; to
sanction the great law that all empires come into existence in order
to contribute to the glory of Jesus Christ ; and to repeat for all ages
the assurance that no people ever says with impunity to the Lamb
that rules the world, We will not have Thee reign over ui.'
The first mortal blow struck at the empire of the Persians was
little his wardrobe. " My lord has no trousers to put on him !" he would re
peat from day to day. " What is the matter with you, my friend ?" answered
the holy Archbishop ; " I have my poor in want of bread ; we shall see to that
later on." At length, weary of obtaining nothing, the valet mentioned his
lordship's obstinacy to a pious and charitable lady whom we might name, for
all the poor of Bordeaux name her in their prayers. She went off to the
worthy prelate and said to him, " My lord, I know a poor unfortunate man
who is very much to be pitied ; he has no trousers, and if you can come to his
aid you will do him a great service." "How so? He has no trousers!" ex
claimed the good Archbishop, quickly ; " that is not decent ; send this money
as soon as possible to your poor friend, and let him be clothed."
A few days afterwards the valet brought his master a beautiful pair of
velvet trousers, quite new. The worthy prelate wanted to be angry. " What
does this mean?" he said; "I forbade you to get anything made forme."
"But it was my lord himself. . . ." How so?" "Yes; the poor man for
whomMadameC
L
came to intercede . . ." "Well?" "Thepoor
man, my lord, was yourself !"
' The empire of the Parthians was the only one that the Romans could
never subjugate. Parthia had always been subject to the Persians until about
the year 256 R.C., when Arsaces, a very courageous young man, oxcited it to
robel, and formed out of it a terrible empire, of which he became the first
ruler. His successors were called Arsacides, Their empire continued glorious
till the time of Artabanus. This prince was slain by Artaxerxes, who restored
the empire of the Persians in the year 226 A.c. Parthia and Persia, united,
formed henceforth the second empire of the Parthians and Persians. It came
to an end in the year 632, in the person of Isdegardes, slain by Omar, one of
Mahomet's lieutenants.
357
the celebrated victory which the Emperor Heraclius gained over

their king, Chosroes, the same that had taken Jerusalem and carried
off the true Cross. The vanquished monarch betook himself to
flight, and, after eight days' travelling, he stopped to spend the
night in a poor cabin, which one could not enter but by creeping.
Reduced to such a sad condition, and attacked by a violent dysen
tery, he named as his successor one of his sons, for whom he had a
special affection, to the prejudice of the eldest. The last-named
rebelled against his father, arrested him, let him die of starvation
in a prison, and took possession of the kingdom. The new King of
Persia proposed a reconciliation to Heraclius. He returned to him
all the Christians that were held captive in Persia, among the
number, Zachary, the Patriarch of Jerusalem,together with the
Holy Cross, carried off fourteen years previously.
During all this time it had lain in its case, the seal unbroken by
the Persians : it was recognised as intact by the Patriarch himself.
It was returned into his hands in the very same state in which it
had been taken. Everyone admired the protection of God over this
precious relic. The Emperor, coming back, entered Constantinople
with all the pomp of a triumph. Mounted on a chariot drawn by
four elephants, he caused the Holy Cross to be borne before him as
the most glorious trophy of his victories. In the early part of
spring, he went himself to Jerusalem, in order to return thanks to
God for his success, and to replace the Holy Cross in the Church of
the Resurrection. A truly Christian monarch, he would walk in
the footsteps of the Saviour, and accordingly carried the Cross him
self on his shoulders to the top of Mount Calvary. This was a
solemn festival for all Christians, and the Church still celebrates
the memory of it on the 14th of September.1 We shall enter into
further particulars on this point in the Fourth Part of the Cate
chism.
Prayer.
0 my God ! who art all love, I thank Thee for the great miracles
of protection which Thou hast never ceased to work in favour of
Thy Church. Grant us the grace to love the poor like St. John the
Almoner, and to venerate Thy Holy Cross like the pious Christians
of Jerusalem.
never pass a Church without making the sign of the cross.
' See Fleuiy, 1. XXXVII. p. 330.
358
LESSON XXX.
CENTURIES.)
(SEVENTH AND EIGHTH
Judgment of God on the Empire of the Persians (continued). Ma

homet ; his Mission, Character, and Doctrine. Ravages of the Mussul
mans in Africa. The Church attacked : Monothelism. The Church de
fended : St. Sophronius. General Council of Constantinople. The
Church consoled and propagated : Conversion of Friesland and Holland ;
St. Willibrord.
That the glory of success may be referred to Him alone, God always
makes use of what is most weak in order to accomplish the greatest
things. He wishes that men should thoroughly understand that it
is He who rewards and punishes, lest they should despise the in
visible hand that holds the reins of empires, that raises or lowers
nations according to their virtues or their crimes. Never was this
truth made more apparent than in the event that we are now going
to relate. The formidable empire of the Persians or Parthians
the terror of the Romanswas doomed to perish. What power
should be commissioned to execute the sentence of the divine jus
tice ? That of an obscure and ignorant man, whose cradle was
away in the sands of Arabia: I mean Mahomet I
This Attila of the East, sent by Heaven to punish ungrateful
peoplesrebels against the Lamb that rules the worldwas born
in the desert of Arabia Petrea in the year 570. His father was a
Pagan, and his mother a Jew. He lost both while yet young, and
was brought up by an uncle, who put him to business at the age of
twenty. Mahomet employed himself about caravans that trafficked
from Mecca to Damascus. On his return to Mecca, he married a
rich widow for whom he was agent. She made him a present of
all her wealth, which was very great. Having reached a state far
beyond his expectations, Mahomet resolved to become the leader of
his nation. For this purpose he knew that he should draw largely
on the credulity of the Arabians. Nothing was wanting to him
in laying plans for the attainment of his end.
Little as his history is read or his Alcoran consulted, it is well
known that this man was naturally cunning, deceitful, hypocritical,
revengeful, ambitious, violent ; that a crime cost him nothing in
order to satisfy his passions. His followers themselves do not dare
to deny it. The only excuse that they ofifer is that in bis strange
doings Mahomet was inspired by God : as if God inspired crimes !
359
At the age of forty, the impostor began to give himself out as a

prophet. Saying that he was inspired by God, without showing
any proof thereof, he invented a new religion, which was a mixture
of Judaism and Christianity, with the addition of a few errors
peculiar to the inhabitants of Arabia. He composed his Alcoran:
this word means Reading, as we say Scripture. It is the gospel of
the Mahometans. Mahomet, who could neither read nor write, had
it drawn up by another.
To appreciate the value of Mahometanism, we must consider it
in its dogmas, in its morals, in its laws, in its effects, and in its
establishment
1. In its Dogmas. Here are the chief articles of its creed.
There is only one God, without any distinction of Persons. Ma
homet is His prophet. Men are necessarily predestined either to
heaven or to hell (a dogma that annihilates the liberty of man, and
makes God the Author of sin). After death there is a particular
judgment ; at the end of the world there shall be a general judg
ment, when Mahometans alone shall be saved. The wicked shall
cross Paul Serro, a sharp bridge, and be thrown headlong into hell.
The good shall go to paradise, which is a beautiful garden, watered
with several rivers, where they shall enjoy all kinds of sensual
pleasures.
"We are not to suppose that all these points of doctrine, good and
bad, are clearly set forth in the Alcoran ; no, they are wrapped up
in a tissue of fables, puerilities, and absurdities. Every Mussulman
is bound to believe all these idle tales, as so many revelations that
have issued immediately from the mouth of God Himself. Mahomet
begins the Alcoran by declaring that this book admits of no doubt
on any point, and that a terrible punishment awaits all persons who
will not believe it.
2. In its Morals. The morals proposed by the impostor were
much worse than his dogmas. With the greatest severity he pre
scribes rites and exterior acts, such as ablutions before prayer, ab
stinence from wine and pork, circumcision, the fast of the month
Bamadan, the sanctification of Friday, prayer five times a day, and
a journey to Mecca once in a lifetime. As for interior virtues, such
as the love of God, piety, mortification of the senses, humility,
gratitude to God, confidence in the divine goodness, repentance, &c.,
there is no question made of them in the Alcoran.
A Mussulman believes firmly that, without a minute and scru
pulous observance of the ceremonial, the purest heart, the most
sincere faith, the most ardent charity, will not suffice to make one
pleasing to God, but that the pilgrimage to Mecca or the drinking
of water in which the old robe of the Prophet has been dipped will
360
efface all kinds of crimes. Far from making any account of that
most amiable virtue, chastity, Mahomet permitted by his doctrine
and authorised by his example whatever is most opposed to it : poly
gamy, divorce, and horrors that we cannot describe.
3. In its Law*. The great law of the Alcoran is that law of
universal hatred which reigned in the world before the establish
ment of Christianity. " Fight against the infidels," that is, against
all who are not Mahometans, says the Prophet of Mecca to his fol
lowers, " until every false religion is destroyed. Put them to death,
do not spare them ; and, when you have weakened their power by
slaughter, reduce the rest to slavery, and crush them with tributes.'"
There is no law more sacred in the eyes of Mussulmans. They
consider themselves bound in conscience to detest all those whom
they regard as infidels : Christians, Jews, Indians. All kinds of
wrongs, extortions, insults, outrages, are permitted, are even com
manded them on this point : it is one of the first lessons given them
in childhood. History tells us that they have but too faithfully
observed this barbarous law. To cite a single instance, of twenty
thousand towns that were in Africa before the invasion of the Ma
hometans, scarcely any were left.*
4. In its Effects. The corruption of both sexes ; the degrada
tion and dishonour of women, that is to say, half the human race
condemned to shame and misery ; the spread of slavery ; a general
ignorance, baffling every remedy during bo many ages,3 and holding
Mahometans in barbarism, after dragging down to the same level
every people vanquished by their arms ; the depopulation of the
fairest regions of the earth : these are the effects of Mahometanism
wherever it predominates.
5. In its Establishment. Mahometanism was not established by
miracles. When the inhabitants of Mecca asked Mahomet for the
proofs of his divine mission, he answered that God had not sent
him to perform miracles, but to propagate religion with the sword.
The cup of pleasure in one hand and the sword in the other, Ma
homet was satisfied to say, Believe or die ! It was to voluptuous
ness and violence that he owed his success. He established his
religion by giving a free course to the passions, and slaughtering
those who refused to embrace it : while the Apostles established
theirs, the Christian Religion, by putting a bridle on all the passions
and letting themselves be slaughtered. There is nothing beyond
' Aloor., c. xiii., v. 12,39: c. u.,v. 30; c. xlvii.,v. 4.
* See Seigneri, The Infidel Inexcusable, 2nd part, art. Mahomet.
s What are the words of the philosopher, Condorcet, speaking or the Turks t
Their religion condemns them to an incurable stupidity.
361
what is natural on the one side ; on the other, everything is mani

festly divine.'
Mahometanism divided almost at its origin into two great sects :
that of Ali, and that of Omar. These gave rise to many others, so
that at the present day we count more than sixty cf them. A thing
worthy of remark : the Mahometan Variations have had the same
beginning, the same progress, and the same results as the Protes
tant!'
In the meantime, Mahomet, despite his contempt for miracles,
saw clearly enough that they were necessary to establish a religion :
unable to work real ones, he should try to pass off something like
them. The frequent attacks of epilepsy to which he was subject
afforded him an opportunity of confirming the opinion entertained
of his communications with heaven. He pretended that the time
of his fits was that in which the Supreme Being enlightened him,
and that his convulsions proceeded from the deep impressions made
on him by the glory of the minister whom the Deity sent to him.
By his account, the Archangel Gabriel had led him on an ass from
Mecca to Jerusalem, whence, after showing him all the Saints and
Patriarchs since Adam, he brought him back the same night to
Mecca.
Notwithstanding these fine visions, a conspiracy was formed
against the seer. The new apostle had to flee for his life from
Mecca to Medina, another city of Arabia : this occurrence is called
the Hegira, a word that means flight or persecution. It happened
on the 16th of July, 622, a memorable epoch, from which the Ma
hometans reckon their years. The fugitive prophet became a con
quering one. He forbade his disciples to dispute on doctrine with
strangers, and commanded them to give no other answer to the
objections of opponents than the sword. To act according to this
principle, he raised troops who supported his mission, and hence
forth till his death he never laid down his arms. The last ten
years of his life were only one series of battles, or rather they set
on foot a system of brigandage that extended after him. His
generals made vast conquests, and Mahomet, from being an obscure
trader with camels, became one of the most powerful monarchs of
Asia ; but he did not long enjoy the fruits of his crimes.
A Jewess, wishing to test whether he was really a prophet,
poisoned a shoulder of mutton that she was about to serve up to
i See Fleury, 1. XXXVIII. ; Bergier, art. Mahomet, Hist, abr. de TEglise ;
Maracoi, Alcorani textus universal ; Patavii, 1698, in fol. These works contain
the best and most reliable information on the Alcoran.
' See History of Persia, by Malcolm.
362
him. The founder of Mahometanism did not notice that the meat
was poisoned till he had eaten of it. Gradually wasting away under
the influence of the poison, he died in the sixty-second year of his
age, the year of our Lord 632. Such was the end of Mahomet, the
author of a fierce superstition, and the founder of an empire terrible
to Christians, destined to punish their crimes, and to be an instru
ment of the divine vengeance against a great portion of the globe.
In this sense the establishment of the reign of Mahomet is a miracle,
but a miracle that proves the divinity of Christianity, by rendering
visible that Providence which watches over the Church, and which,
at the appointed moment, calls forth the Apostles of its holy doc
trine, or the avengers of its outraged laws, and the exterminators of
those peoples who have dared to revolt from Jesus Christ.
This truth becomes still more evident when we consider that
the Mahometans first ravaged those provinces of Asia and Africa
which had been guilty of heresy, and then destroyed the empire of
the Persians, covered with the blood of martyrs. Crime draws to
itself punishment, as the loadstone does iron.
In effect, Omar, the father-in-law and lieutenant of Mahomet,
fell on Persia, and put all that he met to fire and sword. Isdegerdes, its last king, perished in this war. Having become master
of Persia, and also successor of Mahomet, Omar continued his ter
rible mission. Palestine, Syria, Phoenicia, and Egypt yielded one
after another to the arms of the ferocious Mussulman. Everywhere
the troops of Omar committed the most dreadful outrages in order
to establish Mahometanisma worthy mode of preaching a mon
strous religion ! In this war was burned, it is said, the famous
library of Alexandria: the conquerors, ignorant and barbarous,
would have no other knowledge than that of the Coran. Mean
while, nothing could withstand their power, and they carried their
conquests far into Africa. One might say that they were a wild
torrent, broken loose from its banks, and spreading destruction
on all sides. Let us say rather that the Mussulmans, like the
hordes of Attila, were a scourge sent by Heaven to punish guilty
peoples.
It is thus that the plan of Providence for the preservation and
the development of Religion appears at every step. Under the Old
Testament, the terrible monarchy of the Assyrians remained for
eight centuries with arms in hand close to the frontiers of Judea,
in order to keep the Jews to the observance of the Law, and to
punish them when they had abandoned it for the worship of idols.
In the same manner, under the Gospel, we see this watchful Pro
vidence calling barbarous peoples, one after another, to punish
Christians, and to oblige them to have recourse to the Lord ; send
363
ing against "West and East those two men who cannot be better
named than as the great sconrges of GodAttila and Mahomet ;'
and, finally, leaving the terrible Ottoman Empire encamped on the
frontiers of Europe, ready at a moment's notice to rush forth when
there is a crime of high treason against the Divine Majesty to be
punished among Christians. More than once, in succeeding ages,
we shall see the Turks exercising the fearful commission given them
by Providence.
"While Mahometanism was tearing away immense countries from
the Church, a new heresy rose up to add to her grief. The secret
partisans of Eutyches taught that there is only one will in Jesus
Christ : this is what is meant in Greek by the name Monotheli*m,
which is given to their sect. The Catholic Church, on the contrary,
which recognises two natures in Jesus Christ, also recognises two
wills in Him : the divine will and the human will, which are never
opposed, but yet are quite distinct. The error of the Monothelites was obstinately defended by Sergius, the Patriarch of Con
stantinople, who left no stone unturned to gain credence for it. In
accordance with an immutable law, Providence opposed to the
champion of error a champion of truth : this was St. Sophronius,
the Patriarch of Jerusalem.
The Saint began by employing every gentle means imaginable
to bring back the heretics to unity. He went to Cyrus, the Patri
arch of Alexandria, one of the patrons of Monothelism. He fell on
his knees before him, and implored him with tears in his eyes not
to afflict any longer the Catholic Church, their common mother ;
but all his efforts were useless. Seeing that there was nothing to
be gained at Alexandria, he went to Constantinople, in order to try
if he could make any impression on the Patriarch Sergius, infatu
ated with the same doctrine. He found Sergius in the same dis
positions as Cyrus. Sophronius lost no time. Returning to Jeru
salem, he issued a synodal letter in which he clearly laid down the
Catholic doctrine, with all the proofs that establish it. The Saint
sent copies of this letter to Pope Honorius and the Patriarch
Sergius. But he did not think it enough to write in defence of the
attacked dogma. In order to unmask the sophisms and to frustrate
the schemes of heresy, whose abettors were numerous and powerful,
he extended his views much further.
One day, taking by the hand Stephen, Bishop of Doria, the
eldest of his suffragans, he led him to Mount Calvary, and said to
1 Like the Huns, the Mahometans seem conscious of their avenging mission.
It is a proverb among them that where the Sultan's horse sets foot, the grass
never grows agnin. [Botei: in rclat.)
364
him, "If you be heedless of the dangers to which the Faith is ex

posed, you shall render to Jesus Christ, who was crucified on this
spot, an account thereof, when He shall come to judge the living
and the dead. Do then what I cannot do personally by reason of
the invasion of the Saracens. Go to the Apostolic See, where the
foundations of sound doctrine are laid. Inform the holy personages
there of all that is occurring here, and do not cease entreating them
until they judge this new doctrine and condemn it canonically."
Stephen set out at once for Rome, and, during the ten years that he
spent in this city, he laboured with much zeal for the condemnation
of Monothelism : he obtained it in the end.
At the request of the Emperor Constantine Pogonatus, Pope
Agatho named three legates to preside, in his name, at a Council,
which was held at Constantinople in the year 680. After a careful
examination of the new doctrine, it was found to be contrary to the
Gospel and to Tradition. The Monothelites were convicted of
having mutilated passages in the Fathers, and brought the same
forward in support of their doctrines. The letter of St. Sophronius,
which they had violently attacked, was also examined, and was
declared perfectly conformable to the true Faith, to the doctrine of
the Apostles and Fathers. After these proceedings, a Profession of
Faith was drawn up. Strict adherence was therein declared to the
previous Councils. Then judgment was pronounced :" We de
cide that there are in Jesus Christ two wills and two operations, and
we forbid the contrary to be taught. We abhor and reject the im
pious dogmas of heretics who admit only one will and one operation
in Jesus Christ, finding these dogmas contrary to the doctrine of
the Apostles, to the decrees of Councils, and to the sentiments of all
the Fathers."
The Council next struck with its anathema the authors of the
sect. The acts were subscribed to by the Legates ; by all the
Bishops, to the number of a hundred and sixty ; and by the Emperor
himself, who gave orders for their execution, and supported them
with all the weight of his authority. In effect, the error soon fell
to the ground, and all disturbances ceased. This was the Sixth
General Council.
In order to expiate the crimes and to repair the scandals that
schism and heresy were drawing in their train, we see during this
century a great many elect souls taking the way of the desert, and
offering themselves as living victims to an offended God. Among
the number was St. Anastasius the Sinaite. We see others shed
ding their blood for the Faith, and gaining the victory for the
Churchwinning over new nations even, to console her for the
considerable losses that she has sustained in the East. The light of
365
truth, like that of the sun, never leaves one country but to shine
on another. This economy of the divine 'wisdom and justice enables
the Church to recover in one land what she loses in another ; and
thus she remains always Catholic. In proportion as a knowledge
of the Gospel was lessened in the East by the unceasing ravages of
heresy and by the conquests of the Mahometans, it was extended
on the side of the North by the apostolic labours of numerous mis
sionaries.
This time again, as always, it was a Pope that procured the
benefits of Christianity and civilisation, inseparable companions, for
Ancient Germany. By his orders, some holy religious of France
and England set out for this vast region. Thanks to their zeal,
most of the Germans, barbarians and idolators as they were, became
civilised and Christianised. Penetrating those immense tracts almost
covered with forests, the missionaries converted the peoples there,
founded sees, established monasteries, and opened academies and
schools for the study of the sciences ; they also persuaded the in
habitants to cut down a great portion of their trees, and to build
towns and cities.'
Praise to the Order of St. Benedict ! From its bosom went forth
the apostles of Germany, as in the preceding century it had given
those of England. St. Willibrord, who established the Gospel in
Friesland, Holland, and Denmark, was a Benedictine.* This great
man was born in England about the year 658. He had not passed
his seventh year when his parents entrusted him, according to the
custom of those days, to the Benedictine religious. Willibrord,
having early learned to bear the yoke of the Lord, found it always
sweet and light. The better to preserve the fruits of the education
which he had received, he took the habit in the monastery of Ripon,
being still very young. His progress in virtue was as rapid as in
learning.
Meanwhile the whole of pious England was in prayer for the
conversion of Friesland, to which the Gospel was being announced.
Willibrord obtained leave to pass over into this country. Friesland
is a considerable region situated along the Rhine and the German
Ocean. The Saint departed with eleven other missionaries, and
disembarked at the mouth of the Rhine. Scarcely had the twelve
apostles set foot on this uncultivated land, when Willibrord under
took a journey to Rome in order to ask the blessing of Pope Sergius,
and full authority to preach the Gospel to the idolatrous nations.
The Sovereign Pontiff, knowing his zeal and sanctity, granted him
i Abregi de Vhisioire de Saint Benoit, T. L, p. 2.
' See Heljot, T. IV., p. 16.
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CATECHISM OF PEESEVEKAKCE.
the most ample privileges, and gave him relics for the consecration
of churches that might he built. He returned as soon as possible,
so desirous was he to gain to Jesus Christ a multitude of souls
groaning under the power of the devil.
Willibrord and his companions preached the Faith with as
tonishing success. The episcopal unction which the Saint received
at this time only gave new activity to his zeal. Not content with
planting Beligion in Friesland, he pushed on farther towards the
North and arrived in Denmark. But the king of this country was
a very wicked and cruel man ; and his example, which had much
influence on his subjects, raised an almost insuperable obstacle to
their conversion. Willibrord was content with purchasing thirty
Danish boys, whom he instructed, baptised, and brought away with
him.
As he was coming back, he was overtaken by a storm and driven
on an island called Fositeland, on the coast of Friesland. The
Danes and Frisons entertained a singular reverence for this island,
which had been consecrated to their god, Fosite. They would have
regarded as impious and sacrilegious the person who should
dare to kill any of the animals that lived on it, to eat anything
that it produced, or to speak while drawing water from a well that
was in it. The Saint, affected at their blindness, wished to rid
them of so gross a superstition. He caused some of the animals to
be killed, which he and his companions ate, and baptised three chil
dren in the well, pronouncing aloud the words prescribed by the
Church. The Pagans were expecting to see them drop dead ; but,
finding that nothing happened to them, they did not know whether
to attribute this strange result to the patience or the powerlessness
of their god.
The king of the Frisons was transported with rage when he
heard of what had occurred. He ordered lots to be drawn on three
successive days, and thrice each day, with a view of putting to
death him on whom the lot should fall. God did not permit it to fall
on Willibrord ; but it fell on one of his companions, who was sacri
ficed to superstition and died a martyr of Jesus Christ.
By their tears, their prayers, and their zealous labours, the holy
missionary and his companions destroyed Paganism in the greater
part of Zealand, Holland, and Friesland. The Frisons, who had
previously been a barbarous people, were gradually civilised, and
they became remarkable for their virtues as well as for their ad
vancement in the arts and sciences. The Saint built many monas
teries among them, including those of Epternac and Sturem. At
length, after fifty years of toil, the man of God prepared himself in
retirement for his passage to eternity, and died in 738.
367
Prayer.
0 my God ! who art all love, I thank thee for the continual care
which Thou hast taken to spread the Gospel. I adore Thy justice,
which withdraws Religion from those who do not profit by it.
Grant us the zeal of St. Sophronius and the charity of the holy
Apostle of Friesland.
myself for the love of God ; and, in testimony of this love, I will be
careful not to resist the inspirations of grace.
LESSOR XXXI.
CHRISTIANITY PRESERVED AND PROPAGATED. (EIGHTH CENTURY,
continued.)
The Church consoled and propagated (continued) : Conversion of Germany ; St.
Boniface ; Foundation of the Abbey of Fulda ; Martyrdom of St. Boni
face. The Church attacked : Saracens in Spain and France. The Church
defended : Charles Martel. The Church consoled : Martyrdom of the
Monks of Lerins. The Church attacked : Heresy of the Iconoclasts ;
Constantino Copronymus, a Persecutor.
In proportion as the light of Faith grew dim in the East, it shone
out with daily increasing splendour on the side of the North. The
conquests of St. "Willibrord were only a prelude to greater ones. In
vain does the devil, attacked, as it were, in the very heart of his
empire, arm his worshippers ; in vain do his frightened priests make
their vast forests ring with their war-cries: all is useless! The
hour that Satan dreads so much is come. His sceptre is about to be
broken, and the nations of Germany, bowed down so long under his
galling yoke, are about to be set free.
This time again a child of St. Benedict shall be the instrument
of Providence. The apostle of Germany was St. Boniface. Born
in England about the year 680, he showed an early relish for the
things of God. The love of prayer and zeal for the conversion of
soulsthose sentiments of noble heartswere developed in him by
the edifying conduct and sound instruction of Benedictines, charged
with his education. While yet young, he entered this Order,
famous alike for the learning and the holiness of its members.
Having attained the age of thirty years and taught the sciences
with much success, he was raised by his Abbot to the priesthood.
From this period the Saint seemed to burn with new zeal for the
glory of God. Day and night he bewailed the misfortunes of those
368
peoples who were plunged in the darkness of idolatry. Animated

with these pious dispositions, he consulted Heaven to know if he
was called to the life of a missionary. Unable to doubt his vocation,
he addressed himself to his Abbot, and obtained permission from
him to go and preach the Gospel to the heathens of the North.
First of all he went to Rome, and presented himself to Pope St.
Gregory II., in order to ask his blessing together with the faculties
which he needed. The Holy Father, having the utmost esteem for
the servant of God, received him with many marks of distinction,
and gave him full authority to preach the Gospel to the idolatrous
peoples of Germany. This time again it was from the hills of the
Eternal City that the beams of civilisation burst on the North of
Europe.
The holy missionary set out without delay. Bavaria, Thuringia,
and Saxony were one after another the scenes of his zeal. At his
voice the inhabitants came in crowds to ask for Baptism, and built
churches on the ruins of the temples of their idols. Some time
afterwards he was consecrated Archbishop of Mayence. His new
dignity did not prevent him from continuing his apostolic labours.
Having penetrated into Hesse, he caused a great oak-tree con
secrated to Jupiter to be cut down, and made use of its trunk to
erect a chapel in honour of the Prince of the Apostles.
Anxious to inspire the barbarians of the North with that spirit
of meekness and piety commanded in the Gospel, Boniface obtained
from England some religious men and women of approved virtue,
and gave them the management of the monasteries which he had
built in Thuringia and Bavaria. He also wrote frequently to his
own country, that various things of which he stood in need might
be sent to him : among the rest, the Epistles of St. Peter, written
in letters of gold. Hereby, he proposed to inspire sensual men with
a greater respect for our divine oracles. He wished also to satisfy
his devotion towards the Prince of the Apostles, whom he styled
the patron of his mission.
The tender charity which in our days unites the members of the
Society for the Propagation of the Faith and the missionaries of the
five divisions of the globe, united in those remote ages the Churches
of England and Germany. So true it is that the spirit of Christianity
is ever the same I We see, by some letters of St. Boniface, that on
both sides there were engagements to recommend to God the souls
of those who had departed this life.
In order to secure the fruit of his labours, by perpetuating
Christianity in Germany, the man of God crowned all his other
works by one of those wondrous foundations which none but a
Saint could venture to undertake. In 746 he laid the foundations
CATF.CHISM OF PERSEVERANCE.
369
of the celebrated abbey of Fulda, which, during many centuries, was

a centre of light to Germany, a nursery of great men, in whom the
most wonderful learning was united with the most child-like piety.
The abbey of Fulda was situated in the circle of the Upper
Rhine, on the River Fulda. The Saint, having chosen a particular
locality, went to Carloman, Prince of the Franks, to ask him if he
might establish a community of religious there, a thing which had
never been done in the country before. Carloman granted him the
desired site with about four square miles of land in the neighbour
hood. A few months afterwards a church was raised in this place,
together with a monastery, which took the name of Fulda, on ac
count of the River Fulda passing close by it : its first Abbot was
St. Sturmius.
In a little while the number of religious here amounted to more
than five hundred. They led a very austere and at the same time
active life. Experienced in all sorts of professions, these apostles of
religion and civilisation changed by their energy the course of the
River Fulda, and made it enter the monastery grounds, that they
might have a sufficiency of water to practise the various arts of
life, without being obliged to leave their enclosure. It is amazing
with what rapidity the riches of the abbey increased under the
government of St. Sturmius, its first superior. The economists of
our days might well learn a lesson from these monks, who are so
often accused of ignorance and sloth.
The four bishoprics of Bavaria, founded by St. Boniface,
offered, in gratitude towards and in memory of their founder, a gift
each to the abbey of Fulda : before long it had fifteen thousand
farms.' While the religious of Fulda were clearing the ground,
studying science, and preparing new missionaries for the peoples of
the North, St. Boniface, accompanied by a few zealous fellowlabourers, set out to preach the Gospel to the barbarous tribes that
dwelt in the most remote parts of Friesland.
He converted a great many of them, and they received Baptism.
The Eve of Pentecost was the day that he appointed to give Con
firmation to the neophytes. As the church could not hold them
all, he decided on administering this Sacrament in the open air.
He had some tents raised, and went to the meeting-place on the
day appointed. While he was praying there, awaiting the arrival
of the new Christians, a band of Pagans armed with swords and
lances suddenly appeared, and came rushing on to the tents of the
holy Bishop. His servants were preparing to offer the barbarians
a vigorous resistance, when St. Boniface, hearing the noise, called
'Myot.t. V, p. 130.
vol. ill.
25
370
his Priests, and, taking the relics which he always carried about
with him, went forth from his tent, and said to them,My children,
do not fight. The Scripture forbids us to return evil for evil. The
day for which I have so long sighed is come. Let us hope in God.
He will save our souls.
He then exhorted all his companions in general to meet
courageously a passing death, which would bring them to everlast
ing life. His example strengthened them yet more than his advice.
Scarcely had he ceased to speak, when the barbarians fell on him.
He did not flinch, and the furies massacred him and all those who
accompanied him, to the number of fifty-two. Thus did St. Boni
face terminate by a glorious death a life which had been a continual
martyrdom, since it had been spent in the fatigues of a continual
apostleship. His great labours, and the fruits which the Church
reaped from them, merited for him so precious a crown. The body
of the Saint was carried to the abbey of Fulda, and God there
glorified His servant by a great many miracles. His martyrdom
occurred on the Sth of June, 755.
While the Spouse of Jesus Christ was receiving joyfully the
numerous children that Boniface and his companions begot to the
truth, at the cost of their sweat and their blood, she felt the utmost
alarm when she turned her eyes towards the East. The Mahometans,
also called Saracens, were gradually extending their conquests, that
is to say, their ravages. Like the ancient Assyrians, they were the
rod of the anger of God. By the directions of Providence, they
forced their way whithersoever there was a solemn punishment to
be inflicted.
In the beginning of the eighth century, Egypt and other parts
along the coast of Africa, having been guilty of heresy, were made
to writhe under the scourge of God. The Saracens took possession
of these countries, lately so happy and flourishing. Heaps of ruins,
the most painful slavery, at length barbarism : such was the cost,
such is still the cost, of throwing off the yoke of Jesus Christ.
Another crime soon called them to Europe. It was necessary to punish
the rebellion of princes against their father a king, and scandalous
immodesty seated on the throne of Spain. The Saracens passed
over from Africa to this fair kingdom, and took possession of it:
the blood of martyrs flowed in immense streams.
However, the Saracens, after the example of the Assyrians whom
God had raised up to punish the Jews when they forsook the Law,
wanted to overstep their mission. They proposed to themselves the
extermination of all Christian peoples. But that God who said to
the sea, " Thus far shalt thou come, and here shalt thou break the
pride of thy waves," knew how to raise a strong dike against the
371
torrent that threatened to lay all Europe waste. His Providence

had prepared a people who have always been the protectors of the
Church, a people who seem to have been chosen more particularly
than any other to arrest the Ottoman power, since it was they that
crushed it on the occasion of which we speak, and that, three
centuries later, should give the signal for the Crusades. Let us say
it to the glory of France, our beloved country : without her the
Saracens would have subjugated Europe, and replunged it, perhaps
for ever, into barbarism.
In 732, the Saracens of Spain, under the leadership of Abderame,
invaded France on two sides at the same time. The right wing
advanced along the Rhone and the Saone as far as the Yonne. They
took Avignon, Viviers, Valence, Lyons, Macon, Chalons, Besancon,
Dijon, and Auxerre. At Luxeuil, the Abbot Mellin was slain,
together with his religious: this celebrated monastery remained
fifteen years without an Abbot, and the singing of psalms ceased
within its walls. At length, they laid siege to Sens ; but the in
habitants, led on by their holy Bishop, made such a vigorous sortie
that they were put to flight. Thus was their progress checked on
one side. The left wing attacked Aquitaine. They took Oleron,
Auch, Bayonne, Bordeaux, Perigueux, and lastly Poitiers, every
where burning churches, everywhere spreading desolation and
death. It was then that Charles Mattel came to the rescue. After
seven days passed in skirmishes, he met them in a great battle.
Abderame was killed and his army cut to pieces. This famous
battle, which rid the Saracens of any wish ever to return to France,
occurred near Poitiers on a Saturday in the month of October, 732.'
Nevertheless, tepidity and scandal, too prevalent among Chris
tians at this period, required a more striking atonement. Provi
dence placed, as on all other occasions, an innocent victim by the
side of crime. Thus is the divine wrath appeased. Thus are the
affections of our hearts, defiled by the love of creatures, carried
towards the only goods worthy of us. Among those victims of
expiation, we must reckon all those pious cenobites, all those holy
Bishops, then flourishing, and especially those glorious martyrs
whose blood flowed under the sword of the Saracens. The most
celebrated were the religious of Lerins.
Lerins is a little island in the Mediterranean, near the coast of
France. There was a monastery here, remarkable for the sanctity
and learning of its occupants. St. Porcarius, who was its Abbot,
being informed by revelation of its approaching destruction,
exhorted his disciples to die nobly for the Fuith. He hid the relics
' Fleury, L, XLVII ; Godescard, June 5.
372
CATECHISM OP PERSEYERANCE.
of his church, and made the youngest of his religious, to the number
of thirty-six, along with sixteen boys, who were being educated in
the place as boarders, take shipping for Italy. The exhortations of
Porcarius failing to fortify two of his religious, Eleutherius and
Columbus, against the fear of death, they went and hid themselves
in a cave on the shore. The others, encouraged by the example of
their Abbot, and strengthened by communion and prayer, waited
fearlessly for death.
The Saracens possessed themselves of the abbey, which they
found undefended, and made prisoners of its five hundred religious.
Singling out the oldest, they began to torture them, in order to
terrify the others, to whom they also made great promises, on con
dition of embracing their religion ; but there was not one that did
not prefer to die rather than renounce his faith. Columbus, ashamed
of his timidity, rejoined his brethren, and took part in their triumph
over a cruel death. The Saracens left alive only five of the re
ligious, who were strong and well made : these they put on board
their captain's ship.
After pulling down the churches, and the buildings of the
monastery, the infidels set sail, and at length cast anchor in the har
bour of Agata in Provence. Here the four religious found means
to escape from the ship and to reach a neighbouring forest. They
walked all night and arrived at Arluc, a monastery of virgins, near
Antibes, which was under the guidance of the Abbots of Lerins.
At break of day, meeting with a boat, they set out again for Lerins,
where they found the bodies of their murdered companions.
Hearing the cries to which this sad sight moved them, Eleutherius
came forth from his cave and rejoined his brethren. "When they
had rendered the last duties to the dead, they went away to Italy,
in order to search for those whom Porcarius had sent thither. They
afterwards re-established their monastery, and chose Eleutherius to
be their abbot.
The Lord, who was giving the crown of martyrdom to some of
His servants, was surrounding others with a visible protection :
equally good, equally adorable in His various counsels over the
children of men ! Defeated by Charles Martel, the Saracens again
made great ravages on their return. They slew all the Christians
that they met, and burned the monasteries and other holy places.
St. Pardoux was then Abbot of Gueret, the chief town of Marche.
The rumour spreading that the spoilers were drawing near the
monastery, the venerable old man said calmly to his religious, " My
children, if they come to the door of the house, give them something
to eat and drink, for they must be tired." The religious, fearing
for their days and for those of their holy abbot, got ready a covered
CATECHISM OP PERSEVEEA1TCE.
373
coach and brought it to him, in order to tako him away safely in

those lonely places ; but the holy man declared to them that he
should never leave the monastery with his life. All the religious
fled, and the intrepid old man alone remained with a servant named
Eufrasius, who hid himself to see what would happen.
Observing the approach of the enemy, he ran to say to the holy
Abbot, Father, do not leave off praying ; the enemy is near the
door. The good old man fell prostrate, and said, Lord, disperse
these people, and do not let them enter here this day ! Arrived at
the door, the infidels suddenly stopped, and, after speaking
together a long time in their own language, turned aside and con
tinued their journey.
The Church, delivered from the Saracens, soon found herself
attacked by a more terrible enemy: infidels make martyrs, but
heresy gives rise to apostasy. The East was again the cursed region
that should send forth the new error. It was an error so much the
more dangerous as it had a prince for its author. Emperors had
already been seen protecting heresy : now an emperor was to be
seen making himself the leader of a sect !
Leo the Isaurian had obtained the crown by his military qualities.
Born in the camp and brought up to the profession of arms, he was
a man exceedingly ignorant ; yet he had the vanity and folly to set
himself up as a reformer. He had let himself be persuaded by the
Mussulmans and by an apostate Christian that the worship rendered
to the images of Our Lord and the Saints was idolatrous. In the
tenth year of his reign, he issued an edict commanding the removal
from churches of all images of Our Lord Jesus Christ, the Blessed
Virgin, and the Saints. This attempt, so much opposed to the in
variable and universal practice of the Church, disgusted the whole
world. The people of Constantinople complained loudly of it, and
St. Germanus, the Patriarch of this city, stood out manfully against
the execution of the edict.
He first tried to undeceive the emperor by private conversations.
He told him that the worship which is rendered to holy images is
referred to those whom they represent, as a prince is honoured in his
portrait ; that this relative worship had always been rendered to
the images of Our Lord and the Blessed Virgin ; and that it was
rash and impious to attack such an old tradition.
But the emperor, who did not know the elements of the
Christian doctrine, remained obstinate in his error. The Patriarch
then informed Pope St. Gregory II. of what was occurring at Con
stantinople. The emperor, on his side, sent his edict to Rome, in
order to have it executed. The Sovereign Pontiff answered the
Patriarch, congratulating him on his courage in grappling with the
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CATECHISM OF l'EESEVEKANCE.
rising heresy, and held an assembly of Bishops, in which it was

condemned. He also wrote to the emperor, warning him that it
belongs to Bishops, and not to kings, to judge of the things of
Religion.
These wise remonstrances were ill received by the emperor, who
only became more eager for the execution of his edict. He caused
images to be burned in the public squares, and the beautifully painted
walls of churches to be whitewashed. He ordered a large crucifix,
which Constantine had placed over the door of the imperial palace
after his victory, to be knocked down with an axe. The officer,
who received this commission, lost his life in the attempt. The
provoked emperor tyrannised over his people, banished the holy
Patriarch Germanus, and put to death some of the most ardent de
fenders of holy images.
All this being useless, he tried to win over to his party the
literary men who had charge of the imperial library. Unable to
influence them either by promises or threats, he shut them up in
the library, and surrounded it with dry wood and all other sorts of
combustible materials at hand. He then set the place on fire.
Numberless medals and pictures, and more than thirty thousand
volumes, were consumed by the pitiless flames. The barbarous
emperor was excommunicated by the Sovereign Pontiffs, Gregory II.
and Gregory III. Wishing to have revenge, he fitted out a fleet
and sent it off to Italy, but it was wrecked in the Adriatic, and
the tyrant died a little while afterwards, in 741, regarded as a
scourge to religion and humanity.
His son Constantine Copronymus succeeded him. He surpassed
his father in rage against the images of the Saints and against those
who honoured them. By his orders, the eyes of Catholics were
plucked out and their nostrils slit ; they were torn with scourges
too, and cast into the sea. This impious prince had a special hatred
of religious : there were no outrages or tortures that he did not
make them suffer. Prom a refined cruelty, he caused their beards
to be overlaid with inflammable matter and then lighted, and the
painted wooden images of the Saints to be broken on their heads.
All these horrors were amusements to Constantine, who delighted in
presiding at executions, and in beholding streams of fresh warm
blood. He had a tribunal raised at the gates of Constantinople,
and there, surrounded by his servants, amid imperial pomp, the
New Nero tortured Catholics, and feasted his eyes on their suffer
ings.
In those days there lived near Nicomedia a holy Abbot named
Stephen, whose virtue was much revered by all the people. The
emperor, wishing to gain him to his party, had him brought to Con
375
stantinople, and took on himself the task of interrogating him, so

confident was he that he should be able to embarrass him by his
arguments ; for this prince imagined himself no tyro in dialectics.
He began, therefore, to dispute with the venerable old religious.
0 stupid man ! said the emperor to him, how do you fail to see that
we may trample underfoot the image of Jesus Christ without
offending Jesus Christ Himself ?
Without another word Stephen drew near the prince, and,
showing him a piece of money that bore his image, said to him, I
may therefore treat this image in the same manner without failing
in the respect that I owe you. Then, throwing the piece of
money on the ground, he tramped on it. Immediately the courtiers
made a rush at the holy man, in order to give him some rough usage.
Well, well ! said Stephen, heaving a deep sigh, it is a crime de
serving of punishment to insult the image of a prince of the earth,
and is it no harm to trample under foot the image of the King of
Heaven ? There was no reasonable answer to be returned, but his
fate was settled : he was dragged away to prison, and shortly after
wards he expired under tortures.
The persecution spread through the greater part of the empire,
and nearly every important city counted many martyrs. This war
on the worship of the Saints is worthy of remark : it shows that there
is not one of our dogmas that has not been sealed with blood. What
surer testimony of the truth ?
Meanwhile, the hand of God fell heavy on the tyrant. He too
should serve as a witness to the divinity of Christianity, by becom
ing a monument to the justice of that God whom he had outraged.
As he wag marching against the Bulgarians, he suddenly felt his
legs breaking out into a mass of ulcers and sores. This was followed
by a fever and pains so acute that they almost deprived him of
reason. Nothing was left but to picture to himself in despair the
approaching judgment of God. He was placed on board a ship to
be conveyed to Constantinople ; but he died before arriving there
on the 1st of September, 775, crying out that he was burning alive,
and that he already felt the infernal flames, in punishment of the
blasphemies that he had not been afraid to utter against the Mother
of God. Such was the end of this emperor : a terrible end, well
calculated to restrain princes who would think of walking in his
footsteps !
Prayer.
0 my God ! who art all love, I thank Thee for having consoled
Thy Church by calling to the Faith new peoples, that they might
fill up the places of those whom heresy hud taken away. Do not
376
permit us ever to abuse Thy graces, lest we should see them trans
ferred to others.
have a great respect for holy images.
LESSON XXXII.
CHRISTIANITY PRESERVED AND PROPAGATED. ( EIGHTH AND NINTH
CENTPRIES.)
The Cburch consoled and defended : St. John Damascene ; Second General
Council of Nice. The Church propagated : Conversion of Denmark and
Sweden; St. Anscharius. The Church attacked in Spain: by the
Saracens. The Church defended by her Martyrs : St. Eulogius. The
Church propagated : Conversion of the Bulgarians.
To suffer persecution on earth has been the destiny of truth from
the time of original sin : in all ages its preachers are objects of
hatred. "We have not forgotten what it cost the Prophets to
announce it to the Jews. The Son of God, the Living Truth,
should have poured out on His person all the hatred of degraded man ;
and He was a Man of Sorrows. The Apostles shared the same fate.
And the Divine Spouse of the Man-God, the Catholic Church, will
bear for ever on her brow a crown of thorns. But if, on the one
hand, truth is continually meeting with attacks, on the other, it is
always defended ; so that, in this everlasting warfare, victory falls to
it, and must fall to it : this is what the foregoing lessons have shown
us. The same spectacle will be presented to us in succeeding ages,
and it will always be true to say that the gates of hell shall never
prevail against the Church.
WheD, therefore, the Emperors Leo and Constantine, those two
crowned heresiarchs, attacked in the most violent manner the wor
ship of holy images, God raised up defenders of the truth. Such
were St. Germanus, Patriarch of Constantinople, and the holy
Popes Gregory II. and Gregory III. But in the foremost rank
appeared an illustrious Father of the Church, whose mighty voice
resounded through the whole world, and shook the edifice of error
to its foundations.
This man, raised up by God for the defence of our worship, was
St. John, surnamed Damascene, because he was born at Damascus,
the capital of Ccelosyria. He came of a noble and ancient family.
His father, though most zealous for the interests of Christianity,
was highly esteemed among the Saracens, who had become masters
-
377
of Palestine and Syria. His birth, his talents, his probity, in

duced the Mussulman emperors to confer on him the first dignities
of the court. Appointed secretary of state, the pious minister re
doubled his fervour, and watched over himself the more as he saw
the dangers that surrounded his faith. He took particular care of
the education of his son, whose innocence ran the greatest risk in
the court of infidel princes.
God, who never lets the merits of His servants pass unrewarded,
came to the aid of this virtuous father: a work of charity obtained
for him a preceptor worthy of his son. Among the captives whom
this pious minister had ransomed, there was one named Cosmas : he
was a religious, as remarkable for his virtue as for his learning.
He gladly undertook the education of his benefactor's son, and left
no means untried to correspond with the confidence that had been
placed in him. Thanks to the enlightened solicitude of the master
and the excellent dispositions of the pupil, John became a man no
less intelligent than pious. Honoured like his father among the
Saracens, he was appointed governor of Damascus. His highmindedness and general capacity were so well known, thata very
rare thing !he enjoyed the favour of the prince without making
anyone jealous : the result of which was many great advantages for
Religion.
However, the Saint could not remove his fears about the dangers
that met his eyes on all sides. Oonvineed that it is very hard to
remain virtuous in the midst of plenty, in the midst of pleasure, he
resolved to give up his position and to quit the world. Having dis
tributed his goods to the poor and to churches, he retired privately to
the Laura of St. Sabas, near Jerusalem. He addressed himself to
the superior, who committed him to the care of an old religious,
very experienced in the direction of souls. Under such a master,
the fervent novice advanced with great strides in the way of per
fection. His guide put him daily to a thousand different tests, in
order to bring him to a consummate obedience.
One day he ordered him to go and sell some baskets in Damascus,
and at the same time forbade him to give them under a certain
price, which was quite exorbitant. What do you think of this 1
Would not such a trial seem to you rather severe ? Well, humble
as a child, the Saint obeyed without the least murmur. Clad as a
poor man, he went off to Damascus, where he had formerly lived in
splendour. When he exposed his baskets for sale, he answered
those who asked their price in accordance with what his master had
commanded him. His ideas were treated as extravagant, and he
was laden with insults : all of which he bore silently. At length,
an old servant of his, happening to pass the way, took pity on him,
378
and bought all the baskets at the price for which he wanted to sell
them. It was thus that he triumphed over vanity, a passion against
which his director endeavoured by every possible means to put him,
on his guard.
Our Saint, raised to the priesthood, and having nothing to dread
from that secret vanity which often robs even the Christian author
of all the merit of his watches and his toils, received a command to
take up his pen in defence of the Faith, attacked by the Iconoclasts.
He wrote therefore his three celebrated Discourse! on Images. In
the first he sets out with this principle, that the Church, being in
fallible, it is impossible that she should ever fall into idolatry. He
refutes the objections of heretics, to whom he puts this question :
Why do you refuse to honour images, when you honour the hill of
Calvary, the rock of the Holy Sepulchre, the Book of the Gospels,
the Cross, and sacred vessels ? In the second, the holy apologist
demonstrates that no regard is to be paid to the imperial edicts on
the question of images. In the third, he brings forward a great
many passages from the Fathers in favour of the Catholic doctrine.
A missionary and an apologist, this great man was not content
with writing against the Iconoclasts : he travelled through all parts
of Palestine in order to encourage the persecuted Faithful. For the
same purpose, he went to Constantinople, without being terrified
by the power of the Emperor Constantino Copronymus, an ardent
supporter of heresy. Returning to his cell, he died about the year
780, and went to receive in Heaven the reward of his humility and
his zeal for the defence of the Church.'
The voice of St. John Damascene, joined with the demands of
all Catholics, was heard. The Empress Irene, having become
regent of the empire, made haste to write to Pope Adrian regard
ing the convocation of a Council in which heresy and its partisans
' See Fleury, 1. LXIII ; D. CeUier, t. XVII, p. 110, and Godescard
May 6. The chief works of St. John Damascene are :
1. His Discourses on Images.
2. The Book of the Orthodox Faith. All Catholic truths are so linked
together therein that it forms a complete course of theology.
3. The Book of the Capital Vices. After showing in what they consist,
the Saint gives the means of resisting and destroying them.
i. The Book of Dialectics. This work has made St. John Damascene be
regarded as the inventor of the method which has since been adopted in
theological schools, and which St. Anselm introduced among the Latins. A
famous Protestant minister, named Cave, refuses to term any man judicious
who does not admire in the writings of St. John Damascene a profound erudi
tion, great clearness and correctness of ideas, and uncommon strength of argu
ment.
P. Lequien, a Dominican, has left us a good edition of the works of St.
John Damascene: 2 vols., folio, 1712.
CATECHISM OP PERsEVEKANCE.
379
should be condemned. The Sovereign Pontiff approved of this

design. The Bishops of the various provinces of the empire
assembled, to the number of three hundred and seventy, at Nice, a
city already celebrated as having had the first oecumenical council
held in it. The objections of the Iconoclasts or Image-Breakers
were refuted ; their heresy, confounded and silenced. At length,
the Fathers, having respectfully declared that they received the pre
ceding councils, pronounced their judgment in these terms:
" We decide that images may be exhibited not only in churches,
on sacred vessels, on ornaments, on walls, but also in houses and by
the wayside ; for the more anyone beholds in those images Our Lord
Jesus Christ, His Mother, the Apostles, and the Saints, the more he
feels inclined to remember and honour their models. It is right to
salute and respect those images, but the worship of latria, which
pertains to the divine nature alone, must not be given them. Those
images may be approached with incense and lights, as is done in re
gard to the Cross, the Gospel, and other sacred things, because the
honour rendered to the image is referred to the object which it re
presents. Such is the doctrine of the Fathers and the Catholic
Church."
Anathema was then pronounced against the Iconoclasts. This
decree was signed by the Legates of the Holy Father and by all the
Bishops. So ended this savage heresy. Why should the pretended
reformers of the sixteenth century, walking in the footsteps of those
ancient fanatics, have renewed it with the same excesses of impiety,
the same blind fury?
From the eighth century let us now pass on to the ninth,
and prepare ourselves for new sentiments of admiration and
gratitude in regard to that Providence which watches over the
Church.
Open persecutors or weak defenders of Religion, the emperors
of Constantinople saw the crown of the West pass to a worthier
head. Charlemagne, the most powerful of our kings, was conse
crated emperor of the West, at Rome, on Christmas Day, in the
year 800. He never ceased to protect the Church during a long
and glorious reign. Studies were revived, the sciences were held
in honour, and schools were founded in connection with the cathe
drals and the great abbeys of the kingdom. While Religion was
flourishing in the vast empire of Charlemagne, he did everything in
his power to enable the Gospel to pass beyond its limits. For a
long time the Saxons had been making inroads on his territory. To
give them a check, he undertook against them a war which ended
in their conversion. They held out for a considerable time ; but at
length they embraced the Christian Religion, and Charlemagne
380
required nothing more from them in atonement for their frequent

revolts.
The conversion of the Saxons was followed by that of many
other Northern peoples. Thus did the Church repair the losses
which she had sustained from Mahometanism and heresy in the
East and South : it may even be said that she indemnified herself
beforehand for those which she should soon again sustain.
St. Anscharius carried the Gospel into Denmark and Sweden.
How much glory did these two kingdoms render to the Benedic
tines ! To them they were indebted for the blessings of Faith and
civilisation. St. Anscharius, their apostle, was a monk of the
abbey of Corbie, in Picardy. Harold, Prince of Denmark, having
received Baptism at the court of Louis Le Debonnaire, asked for
some zealous missionaries to accompany him to his own country.
He received our Saint, who sighed after nothing but the spread of
the kingdom of Jesus Christ. Anscharius laboured successfully for
the conversion of the idolaters. To purchase young slaves, to bring
them up in the knowledge of the true God, and to make of them so
many domestic missionaries, was the most effectual means that he
found to perpetuate the fruit of his preachings : thus did he form in
Denmark a very numerous school.
While this mission was prospering, the King of Sweden begged
Louis le Debonnaire to send him some apostles to preach the Gospel
in his states. The French Emperor, delighted at the request,
asked the Abbot of Corbie if any of his religious would like to
go to Sweden. Anscharius was just then at Corbie, whither the
wants of his mission had called him. He was brought to the court,
and, being presented to the Emperor, accepted the commission.
Another religious of Corbie joined him.
The Emperor gave the two missionaries some presents for the
King of Sweden, and they embarked for their new mission ; but
they were attacked on their way by pirates, who carried off the
presents. Listead of returning, as some persons advised, Anscharius,
committing all to Providence, pushed on. He and his companion
made a very long journey on foot, amid many great difficulties.
From time to time they had to cross arms of the sea in very small
boats, floating about at the pleasure of Him who commands the
winds and the waves. At length they reached Sweden, bearing
nothing with them but the good tidings of salvation. Yet they
were well received by the king. The men of God put their hands
to the work as soon as possible, and great success crowned their
labours.
The governor of the principal city was one of the first that grace
converted. This nobleman, who was very much beloved by the
381
king, built a church, gave many other proofs of a sincere piety, and
persevered steadfastly in the faith that he had embraced. When
the number of Christians became large, Hamburg was formed
into an archiepiscopal see, of which Anscharius was the first to bear
the title. The holy Archbishop cultivated this field with untiring
care. In spite of all his labours, he led a most austere life, sup
porting himself on bread and water alone. His charity towards the
poor knew no bounds, and his greatest pleasure was to wash their
feet and serve them at table. God granted him the gift of miracles.
By his virtue and his prayers he cured many sick persons, but his
humility prevented him from attributing these cures to himself.
The holy Apostle had always hoped that he should shed his
blood for the Faith. "When he saw. himself attacked by the illness
of which he died, he was inconsolable at not having this happiness.
Alas ! he would say, it is my sins that have deprived me of the
grace of martyrdom. Feeling his last hour approach, he summoned
up all the strength that remained to him, and exhorted his disciples
to serve God faithfully and to continue his dear mission. He died
in the sixty-seventh year of his age.'
While the barbarism of the peoples of the North was yielding
to the zeal of missionaries, the fanaticism of Mussulmans was over
come in Spain by the courage of martyrs. The Saracens, hav
ing made themselves masters of the greater part of this beautiful
country, tried every means in their power to destroy the Faith.
The Christians had to endure the most violent persecutions. A mul
titude poured out their blood in defence of their religion : among
the number were St. Perfectus, St. Columbus, and St. Eulogius.
The last-named belonged to one of the chief families in Cordova.
He spent the first years of his youth with the clerics of the Church
of this city. His virtue and learning caused him to be raised to the
priesthood, and afterwards placed at the head of the ecclesiastical
school at Cordova, which was then most celebrated. The en
lightened director sanctified his studies by prayer, fasting, and
watching. His humility, meekness, and charity gained for him the
friendship and veneration of all that knew him. He used often to
visit the monasteries, in order to form himself to perfection under
the accomplished models that were to be found there.
In the meantime, the Moorish king, Abderame m., kindled a
violent persecution against the Christians.
The Bishop of
Cordova was cast into prison, with a great many of his Priests
and the Faithful. Among the former was Eulogius, whose only
crime consisted in encouraging the Martyrs by his instructions.
' O-odeecard, Feb. 3 ; Fleury, 1. I, p. 1 et suiv.; Abrigi de VEglUe, p. 260.
382
This holy man employed all the time that he spent in chains in
composing his Exhortation to Martyrs. It is addressed to two
virgins, named Flora and Mary, who were beheaded the following
year. Eulogius and his companions were released six days after
the martyrdom of these two saints, rightly attributing the favour
of their liberty to the prayers which Flora and Mary had promised
to make for them in Heaven.
The Archbishop of Toledo having died, Eulogius was unani
mously elected to succeed him ; but he survived his election only
for a short time. The fire of persecution having been rekindled
under Mahomet, the successor of Abderame, he was again arrested,
and suffered that martyrdom to which he had exhorted so many
other Christians. The occasion of his death was this :
A virgin, named Leocritia, of distinguished family among the
Mussulmans, had been instructed from her childhood in Christianity
by a relative of hers, who had even got her baptised. Her father
and mother, knowing this, ill-treated her day and night, in order
to make her renounce the Faith. But, firm as we ourselves should
be when there is question of fulfilling the duties of a Christian, she
was content with replying meekly that God must be obeyed rather
than men. However, she acquainted the Priest Eulogius and his
sister Ancelona with her condition, and told them that she wished
to retire to some place where she might be free to practise her re
ligion. Eulogius pointed out to her secretly the means of quitting
the paternal roof, and kept her for some time concealed in the
houses of friends whose fidelity was proof against every trial. The
father and mother, in despair at having let their daughter escape,
did everything in their power to find her out : they succeeded after
a great search.
Eulogius was arrested and brought with Leocritia before the
"cadi," or judge, who asked the Saint why he had turned aside a
daughter from the obedience which she owed her parents. Eulogius
showed him that there are cases when disobedience to parents is a
duty : he offered even to teach him the way to Heaven, and to
demonstrate for him that Mahomet was an impostor. The judge,
provoked by these words, threatened to have him scourged to death.
Your torments are useless, replied Eulogius : I will never change
my religion. Hereupon the judge ordered him to be taken to the
palace, that he might be presented before the king's council.
One of the councillors, taking him apart, said to him, If ignorant
people run blindly to death, well and good ; but a wise and intel
ligent man like you ought not to imitate their folly. Take my
advice, yield to necessity. There is only a word required from you.
You will then be at liberty to resume your religion, and we will
383
promise never more to disturb you.Ah, said Eulogius, if you had

the least idea of the rewards promised to Christians you would
gladly renounce all temporal advantages in order to gain them.
Immediately he began to prove to the council the truth of Chris
tianity ; but he would not be listened to, and was condemned to
lose his head. While being led to the place of execution, a servant
gave him a blow on the cheek for having spoken against Mahomet.
The Saint turned the other cheek, and patiently received a second.
He joyfully completed his martyrdom, and Leocritia was beheaded
four days afterwards. The Christians carried off their bodies, and
gave them an honourable burial.
The blood of the martyrs, which was flowing in Spain, became,
as it becomes in all ages, a seed of new Christians. On the Asiatio
side of Europe dwelt the Bulgarians, a powerful and ferocious
nation : behold how Religion comes to tame these lions, and to make
them all gentleness and innocence !
In a war that they had to maintain against Theophilus, the
Emperor of the East, the Bulgarians lost a great battle. Among
the captives was found the sister of their king. This princess was
taken to Constantinople, where she remained for thirty-eight years.
During this long interval she acquired a knowledge of the Christian
Religion and received Baptism. At length set free, she returned
to her brother the king in Bulgaria. She was continually speaking
to him of the Christian Religion, and exhorting him to embrace it.
Her words moved the king, and Heaven seemed to act in concert
with the pious princess. A dangerous epidemic sweeping over
Bulgaria, the king had recourse to the God of his sister, as formerly
Clovis had to the God of Clotilda, and the evil ceased almost in
stantly. After this prodigy, the king was convinced ; but the fear
of stirring up his subjects, who were very much attached to their
superstitions, still held him in fetters.
Matters were in this state when St. Cyril, who was preaching
the Gospel in the adjoining nations, received an order to enter
Bulgaria. The king at first resisted the discourses of the mis
sionary, as he had resisted the conversations of his sister. At last
the moment of grace came. The king, wishing to have a gallery in
his palace decorated, asked an experienced painter from the Emperor
of Constantinople. A holy monk, who excelled in painting, was
sent to him : he was Methodius, the brother of Cyril. Scarcely
had he arrived when Bogoristhis was the name of the Bulgarian
kingasked him among other things to choose out a subject that
would freeze the spectators with fear. The painter represented
the Last Judgment with all its awful circumstances.
The work finished, Methodius suddenly lifted the veil in presence
384
of the king. The sight, and yet more the explanation, of the
picture, terrified the monarch. He could no longer hold back, and,
corresponding to that grace which spoke to him by a sensible object,
he asked to be instructed in the Christian Religion. Methodius
laboured speedily to enlighten his doubts, and to give him all the
knowledge of which he might have need : he was baptised during
the night, and received the name of Michael. Notwithstanding the
precautions that were taken to keep the affair secret, the report of
it soon spread. The Bulgarians rebelled, and marched to attack
the palace. Michael, full of confidence in God, put himself at the
head of his guards, and scattered the rebels. The excitement did
not last long : minds began to cool ; the people laid aside their
prejudices gradually, listened to the preachers of the GospeL and
received Baptism after the example of their king.
Michael now sent ambassadors to the Sovereign Pontiff, as to
the Head of the Church, to ask him for some evangelical labourers,
and to consult him on several questions connected with religion and
morals. Pope Nicholas I. looked with tender emotion on these new
Christians, who had come so far to receive the instructions of the
Holy See. After giving them a most affectionate welcome, the
Common Father of the Faithful answered in detail their inquiries,
and sent them back full of joy, accompanied by two Bishops of
singular wisdom and virtue.
Nothing could be more edifying than the behaviour of these
newly converted peoples. To the ferocity, the gross, infamous,
cruel superstitions, the abominable vices, that used to reign among
the Bulgarians, had succeeded meekness, concord, purity of morals,
all that contributes to the happiness and glory of a nation. Michael
himself, the first Christian king of Bulgaria, abdicated the crown
to go and end his days in a monastery. "What religion but the
Christian, what missionaries but the Catholic, have ever civilised
peoples, or wrought such miracles ?
Prayer.
0 my God ! who art all love, I thank Thee for having mani
fested the power of Thy grace, by converting so many idolatrous
nations. Convert also sinners, who do not love Thee, and heretics,
who do not know Thee aright.
as myseB: for the love of God ; and, in testimony of this love, 2" will
employ my talents for the glory of God.
385
LESSON XXXIII.
CHRISTIANITY PRESERVED AND PROPAGATED. (NINTH AND TENTH
CENTURIES.)
The Church attacked : Schism of Photius. The Church defended : General
Council of Constantinople. The Church propagated : Conversion of the
Russians and Normans. The Church afflicted by Great Scandals. The
Church consoled by Great Virtues : Victiins of Expiation ; Foundation
of the celebrated Abbey of Cluny.
While the Church was labouring with so much zeal and success to
procure for the peoples of the North the blessings of the Gospel,
with civilisation and all the advantages thereof, the devil was en
deavouring to draw back the nations of the East into error and
slavery. He succeeded only too well. The time was approaching
when this East, continually disputing about the Faith, continually
bringiog forth new heresies, should losealas! perhaps for ever
the precious light of Catholic truth, which it did not know how to
value. In the same manner as the Jewish people, an image of the
Church, had seen its tribes divided by a deplorable schism, the
Catholic Church should see accomplished in herself this dreadful
figure. The East should separate from the West, and tear the
seamless robe of the Spouse of Jesus Christ, a nuptial robe adorned
with various colours, symbolic of the many peoples whom she
should unite into one.
The chief author of this fatal schism was Photius. He was a
man of great influence at the court of the Emperors of Constanti
nople. By his impostures and intrigues he obtained the banish
ment of St. Ignatius, the Patriarch of this city. He possessed
himself of the see, and carried his audacity so far as to write to
Pope Nicholas L, asking him to confirm his election. The wicked
knave forgot nothing that might make a favourable impression on
the Sovereign Pontiff. By his account it was against his will
that he had been chosen for his eminent position ; he had resisted
with all his strength ; violence had been done him. It was only
after shedding a torrent of tears, he added, that he had at length
consented to receive the imposition of hands. Ignatius, he con
cluded, had freely and willingly retired into a monastery, there to end
bis days in honourable repose : infirmities and old age had made him
decide on takiDg this step.
All this time Ignatius was shut up in a loathsome prison,
where he was treated very badly. The Pope, who had not received
vol. in.
26
386
CATECHISM OF PEHSEVEEANCE.
any information of this from Ignatius, because his enemies would

not let him -write, acted very cautiously, and would make no
decision on the election of Photius without a mature examination
At length the truth came to light. Ignatius found means to ac
quaint the Head of the Church with all that had occurred at Con
stantinople. The Pope declared the nomination of Photius null,
pronounced Ignatius the only lawful Patriarch, and communicated
all his sentiments on the usurpation to the Emperor. Photius,
offended, set no bounds to his fury. He attacked the Roman
Church, and reproached it with several points of discipline that he
had himself previously regarded as blameless. The deceitful words
of the wretch poisoned the minds of his followers. His conduct
was like a hidden seed, which, after germinating by slow degrees
at last broke out in that deplorable schism which still exists, and
for which the Greeks have paid so dear.
To put an end to so much scandal, the Emperor assembled in hi-i
palace the Bishops who happened to be at Constantinople. By
their advice, he drove Photius from the patriarchal see, and shut
him up in a monastery. Immediately after the expulsion of the
intruder, Ignatius returned solemnly to his Church. The holy
Pontiff, wishing to repair the evils that it had suffered, engaged the
Prince to convoke a General Council.
The Emperor commissioned deputies to wait on the Pope, and
to beg him to send his legates thereto. At the same time he wrote
to all the Bishops of the empire. The Council opened at Constan
tinople in the year 869. It consisted of two hundred Bishops, and
was the eighth General Council. Therein was recognised the
primacy of the Roman Church, and two letters were writtenone
to the Sovereign Pontiff, praying him to confirm, by his authority,
the decrees of the Council, and to make them be received by all
the Churches of the West ; the other to all the Faithful, exhortiug
them to submission.1
Thus was closed the deep wound that the ambitious Photiu*
had made on the Church. It was not the first time that the Divine
Spouse of Jesus Christ had been an object of attack for schism and
heresy ; but the rage of hell can never prevail against her. The
axes of the Neros and the Diocletians did not prevent the
establishment of the Church ; sophism and heresy cannot destroy
it. It has triumphed over all the sects of the past, and has thereby
given a pledge of its future triumphs. When we say that the
Church has triumphed over all heresies, you must understand that
heresy has never been able to deprive it of one of the truthi
1 See Fleury, 1. LI, LUX
387
deposited with it. The proof is evident : its Symbol is the same
to-day as formerlynot an iota more or less !
Add that the great characteristics which ought to gain it recog
nition throughout the whole world as undoubtedly the work of God,
shine to-day with as much splendour as formerly. A few words
will suffice to make this plain.
Whatever the progress of heresy may have been, the Church
has never ceased to be Catholic, or Universal. We have often made
the remark : what it loses on one side it always gains on another.
It has never ceased to be Apostolical, that is to say, it reaches back
by a visible and uninterrupted succession of pastors to St. Peter,
whom Jesus Christ Himself appointed Chief of the Apostles. On
the contrary, every sect fails in this line of ministers, and goes no
further back than its author, who was himself brought up in the
Church before forming a party aside. This separation cannot be
glossed over : its epoch remains well known. The Pagans them
selves used to regard the Roman Church as the root from which all
other societies came forth, as the ever-living trunk from which
the separated branches fell. Hence they were thoughtful enough
to call it by its true name, its incommunicable namethe Great
Church, the Catholic Church. On the contrary, heretics retain the
name of their authors as a proof of their novelty and a seal of their
ignominy.
Victorious over persecutions and heresies, the Church has been the
same over scandals : this is the third test. As we have already seen,
and as we shall soon see again, with a greater force of evidence, the
Church has triumphed over scandals, that is to say, its morality has
not ceased to be holy : it has not ceased to forbid evil, no matter of
what kindto forbid evil even in its ministers ; it condemned for
merly what it condemns to-day ; it continually makes great saints,
who stand as barriers against the torrents of iniquity, and whose
authentic miracles are in all ages an assurance of unchangeable
sanctity.'
Let us now return to the conquests of the Church. While it
was bewailing the scandalous intrusion of Photius into the see of
Constantinople, it met on the Northern side with much matter of
consolation. There had lately appeared on the banks of the
Dnieper, in the most northerly part of Europe, a ferocious and
wicked nation, plunged in the thickest darkness of idolatry: we
allude to the Russians. They lived scattered about in woods and
on plains, and often changed their place of dwelling, like the Tartars
of the present day.'
I See Hist. dbr. de VEglise, p. 176.
1 Such is the meaning of the word Russian.
388
To mollify their fierce temper and to keep them from rushing

down on his provinces, the Emperor Basil sent them some presents.
Along with the ambassadors went a holy Bishop, commissioned by
St. Ignatius, the Patriarch of Constantinople, who had just been
reinstated in his see. Yes, indeed, the true way to civilise savage,
barbarous peoples is to send them Bishops !
When the holy Missionary arrived among them, he wrought a
miracle that made his instructions fruitful. The Prince of the
Russians assembled the people to deliberate whether they ought to
quit their ancient religion. Seating himself in the midst of the old
men who formed his council, and who were most attached to
idolatry, he allowed the Bishop to appear before them, and asked
him what he was come to teach. The Missionary showed them the
Book of the Gospels, and related many miracles to them from the
New as well as from the Old Testament. That of the three children
preserved in the fiery furnace made the deepest impression on the
assembly. If you let us see some such wonder, said the old men,
we will believe that you teach us the truth. It is not permitted to
tempt God, replied the Bishop ; however, if you are resolved to
acknowledge His power, ask what you choose, and it will be granted
to you, though we are unworthy of this favour.
The Russians asked that the book which he held in his hand
should be thrown into a fire lighted by themselves, and promised
that if it were not burned, they would become Christians. Then
the Bishop, raising his eyes and hands to Heaven, made this prayer :
" 0 Lord Jesus ! glorify Thy name in presence of all these people."
The Book of the Gospels was thrown into a blazing furnace. It
was left there for a long time. At length the fire was extinguished,
and the Book was found whole, without so much as the cover or
the clasps being injured.
At the sight of this miracle, the astonished barbarians asked for
Baptism and received it eagerly.' God has renewed from age to age,
He still renews in our own days, the miracles that made the
establishment of Christianity remarkable. His arm is not shortened ;
and, when Ho sends Missionaries to a new people, He works in
their favour the same prodigies that accompanied the preaching of
the Apostles.* The conversion of the Russians happened in the
year 851 : this glorious conquest closes the ninth century.
The tenth presents us with another no less admirable, no less
proper to show us that, in those ages termed barbarous, the Church
was full of life and vigour : she did not cease to civilise the world,
or to give her Divine Spouse numberless children.
1 Floury, L LII.
2 [list, abr. de VEglise, p. 2C>7.
CATECHISM OF PKRSEVEKANCE.
389
For a century the Normans had been ravaging the fairest

provinces of Europe. The Normans, that is to say, Northmen,
were barbarians who used to set out from Denmark, Norway, and
the adjoining regions, in a great many small vessels with sails and
oars, in order to make slaves and booty wherever they could. They
had already entered France by the Seine and the Loire. They had
plundered Rouen and Nantes, burned a great many monasteries,
laid waste immense traces of country, and, at the close of these ex
peditions, regained their vessels, carrying away large heaps of
spoils. Nearly every year brought new fleets of these barbarians,
whom it was impossible to resist. The alarm was general.
In 859, they returned more numerous than ever, entered tho
Rhine, laid waste the neighbouring provinces, and pillaged the city
and suburbs of Amiens, where they put all that was left to fire and
sword. Others, having made their way round Spain, entered
France by the Rhone, and advanced as far as Valence, sacking
every place that they visited. Thence they penetrated into Italy,
whose cities met the same fate. Germany and England were
covered with ruins made by them. Two years later on they
established themselves permanently near the mouth of the Seine.
It was thence that they came to Paris, some of whose buildings they
set on fire.
It belonged to the Christian Religion to take away this scourge,
which had so long afflicted Europe, by humanising these wild and
remorseless pirates. King Charles the Simple decided on treating
with Rollo, the bravest of their chiefs. He sent to him the Arch
bishop of Rouen, who said to him, " Great prince ! do you wish to
make war all your life ? Do you never think that you are a mortal,
and that there is a God who will judge you after your death ? If
you are willing to become a Christian, King Charles will surrender
to you all this side of the sea, and will give you his daughter in
marriage." Rollo consulted the leaders of the Normans : the pro
posal was accepted and the treaty concluded. The king yielded to
Rollo all the country since called Normandy, and gave him his
daughter in marriage. Rollo, on his part, engaged to become a
Christian, and to live in peace with the French. The Archbishop
of Rouen instructed him in the mysteries of the Faith, and baptised
him in the beginning of the year 912.
This conversion, which seemed a good deal owing to political
motives, was nevertheless most sincere, as the issue proved. The
offer made to Rollo was only an occasion brought about by Provi
dence to lead this prince and his people to the Faith. In effect, the
new Duke, after his baptism, prevailed on his counts, his knights,
and all his army, to be instructed and baptised. He then asked the
390
Archbishop which were the churches most venerated in his new pro
vince. The Prelate mentioned the churches of Our Lady of Rouen,
of Bayeux, and of Evreux, and those of Mount St. Michael, of St
Peter of Rouen, and of Jumiege. And in the neighbouring pro
vinces, said Rollo, what Saint is esteemed the most powerful 'i St.
Denis, replied the Archbishop.
Well, resumed the Prince, before dividing my lands among
the nobles of my army, I wish to give a portion to God, to Holy
Mary, and to those other Saints, in order to gain their protection.
Accordingly, during the first week after his baptism, while still
wearing the white robe, he daily gave an estate to each of those
seven churches, in the order in which they had been named to
him.
The eighth day, having laid aside his baptismal garments, he
divided the lands among his officers. Then, with great pomp, he
espoused the daughter of the King of Prance. Rollo seemed as
amiable and religious after his conversion as he had previously
seemed terrible. No one could have imagined that this great cap
tain would ever show himself such a wise legislator. He spent the
rest of his life in establishing good laws ; and, as the Normans had
hitherto been accustomed to pillage, he made some very severe ones
against theft. They were so strictly observed, that no person durst
even lift what he found lying on a road.
Let us mention a remarkable incident. The Duke had one day
hung up a bracelet of his on a branch of an oak, under which he
was resting himself during part of a hunt, and had forgotten it.
There the bracelet remained for three years without any person's
daring to take it away, so fully were all convinced that nothing
could escape the searching severity of Rollo.
His very name inspired so much fear that it was enough to
invoke it, when one suffered any violence, in order to oblige all
those who heard the cry to pursue the wrong-doer. Such was the
change wrought in the manners of the Normans.
And now, ye who hesitate in the choice of a religion, learn a
lesson !
Do you know any sect, any party, any school of philosophers,
that ever tamed and humanised a people so fierce and warlike as
the Normans ? No, the miracle of their conversion, like that of all
other barbarous peoples, redounds to the glory of the Catholic Churuh
alone. But the Catholic Church civilises nations only because her
doctrine is good ; this doctrine is good only because it is true, and
it is true only because it is divine. If you can justly apply this
argument to any sect, I am content : become sectaries ! But if you
cannot, and if, as you say, you seek the truth sincerely, what reso
391
lution have you to make ? Ask jour judgment : it will at once tell
you.
Sail, true Spouse of the Man-God ! Heiress of the words of
life ! thou alone hast sufficient strength, not only to heal the wounds
that thou hast received from barbarians, but also to change these
new persecutors into docile and respectful children. Ye Huns,
Vandals, Visigoths, and Normans, savage nations that overthrew
the Roman Empire, far from destroying the Church, ye became her
noble conquest. The mild Daughter of Heaven triumphed over
your ignorance and your barbarity, as she had triumphed over the
rage of executioners and the craft of heretics. This -was her glory ;
it was also your happiness. May your gratitude be as lasting as
her benefits !
Quiet in regard to the barbarians whom she had converted and
the heretics whom she had crushed, it would seem that the Church
might be left to the peaceful enjoyment of her difficult triumph. But
it cannot be so. Like ourselves, our mother was born for warfare :
the dethroned spirit seeks continually to recover his sceptre. The
Church had therefore to fight against a new enemy : scandal.
The invasions of barbarians, the false maxims of heretics, the
incessant wars that had laid Europe waste, brought along with
them tepidity and disorder. The evil had penetrated even into the
sanctuary, and into religious houses. The children of the Church,
instead of being the consolation of their mother, broke her heart
with crimes that covered themselves with shame. Let hell rejoice !
But its triumph will not continue long. That God who is the Pro
tector of Religion, will never abandon it : the victory is sure.
Behold how Providence is about to raise up illustrious saints,
who will set themselves as an insurmountable barrier against the
torrent of iniquity. In Trance, in Germany, in England, in Italy,
the ecclesiastical and monastics! orders will resume their early
sanctity, and Christian peoples will become worthy of the name
which they bear, and new centuries of glory will shine on the
Church.
The Order of St. Benedict, which, during four hundred years,
had covered Europe with its establishments and its benefits, had
considerably degenerated from its first fervour. The honour of
being its reformer was reserved for St. Odo, Abbot of Cluny.
This celebrated abbey, situated in the neighbourhood of Macon,
was founded, in 910, by William the Pious, Duke of Aquitaine,
moved thereto by the following circumstance.
Some of his officers, having passed by the monastery of Baume,'
' Near Lon3-lc-Suulnier.
392
in Burgundy, now Franche-Comte, were struck at the edifying

life led by its inmates. On their return, they praised the place so
highly to their master that he formed the design of establishing
on his own grounds a monastery after this model, and of giving
the government of it to St. Berno, the Superior of Baume. He
therefore invited the holy Abbot to come and see him at Cluny.
Berno went with one of his religious. The duke received them
kindly, and told them to search out on his grounds some place
to build a monastery. The two holy religious, delighted with the
situation of Cluny, answered that they could not find any better
suited. You must not think of that, said the duke to them: it is
there that I keep my pack of hounds. Well, sire, replied Berno
pleasantly, turn out the hounds and take in the monks.
The duke consented with a good grace. That moment he had
the act of foundation drawn up, which is preserved to this day,
and runs thus : " Wishing to employ for a holy purpose the goods
which God has given me, I have thought it my duty to seek the
friendship of the poor of Jesus Christ, and to render this good
work perpetual by founding a community. I give therefore, for
the love of God and Jesus Christ our Saviour, my lands of Cluny,
that there may be built thereon, in honour of SS. Peter and Paul,
a monastery, which may always afford a refuge to those who,
leaving the world poor, desire to seek in the religious state the
treasure of virtue."
The intention of the pious founder was fulfilled. The new
community did incalculable good, and was remarkable for its
regular discipline. This celebrated house gave great Popes to the
Church, as well as holy Bishops who renewed the spirit of
Christianity in the various dioceses of France.
Under the government of St. Odo, the immediate successor of
St. Berno, Cluny reached its highest degree of glory. To make
known the sanctity of the religious who dwelt there, we shall
mention some of their observances. And first, the preparation of
the bread which was to be used at the altar is worthy of notice.
The religious picked out the wheat grain by grain, and washed it
with all the care imaginable. It was then placed in a bag kept
specially for this purpose, and a servant, well known as a virtuous
man, carried it to a mill. He washed the millstones, and sur
rounded them with curtains, in order to keep off dust. Then,
dressed in an alb, he covered his face with a veil, in order to pre
vent any sweat from falling therefrom. The same precautions were
taken in regard to the flour : the brothers washed carefully the
sieve through which it was to pass. Three Priests or Deacons,
assisted by a lay-brother, did the rest.
393
After reciting Matins, these four religious washed their hands

and faces. The first three put on albs, and kneaded the dough in
cold water, so that it might be made as white as possible, and two
others baked the hosts in the oven. The fire was of dry wood, and
lighted expressly for the occasion, so great were the respect and
veneration which the religious of Cluny entertained for the Blessed
Eucharist.
As for their regular exercises, silence was so strictly kept
among them day and night that they would have suffered death
rather than break it before the hour of Prime. Psalms were recited
during work. From the 13th of September till Easter there was
only one meal.
The remains of bread and wine left in the refectory, were dis
tributed to poor pilgrims. Besides, there were eighteen poor persons
fed daily, and charity showed such a holy profusion during Lent
that, one year, in the beginning of this season, there were seven
thousand poor persons made recipients of an immense quantity of
victuals and other alms.
These holy religious occupied themselves also with the education
of children. They gave them the same training and care that sons
of princes might have expected in the palaces of their fathers.
The exact discipline observed at Cluny, the great number of its
religious, and the piety and devotion with which visitors were pene
trated on entering this holy monastery, made it most celebrated.
France, Germany, England, Spain, Italy, wished to have some re
ligious from Cluny. They passed even into the East, and there was
hardly a place in Europe where their Order was not known. Thus
began the great reform of the monastical order. The Benedictines
had the glory of it, for the religious of Cluny were the children of
St. Benedict:' Cluny was the chief branch of this celebrated Order.
Prayer.
0 my God ! who art all love, I thank Thee for having come to
the aid of Thy Church, by opposing great Saints to the scandals that
afflicted her.
have a great dread of giving bad example.
1 See HSljot, t. V, p. 184.
394
LESSON XXXIV.
CHRISTIANITY PRESERVED AND PROPAGATED. (TENTH CENTURY,
continued.)
The Church consoled : St. Gerard, Abbot of Brogne, in Belgium ; 8t. Odo ;
St. Dunstan, Archbishop of Canterbury; St Matilda ; St. Adelaide. The
Church propagated and consoled : Conversion of the Poles and the
Basques ; St. Paul of Latra.
The fame of Cluny spread far and wide. The edifying regularity
of this house soon drew to it a great many subjects, distinguished
by their birth and their rank. Not only did laymen of the noblest
families go thither to perform penance, but even Bishops quitted
their Churches to embrace there the monastic life. Counts and
dukes hastened to place monasteries under that of Cluny, that its
holy Abbot might introduce a reform therein. Thus it came to
pass that Odo could no longer confine himself to his own commu
nity, and that he laboured with indefatigable zeal for the reestablishment of discipline in all France, and even in Italy, whither
he was called by the Sovereign Pontiff. This glorious mission cost
the holy Abbot an immense amount of labour, but its success con
soled him. Never was it more clearly seen what glory the zeal of
one man could procure for God, when grounded on sanctity and
guided by prudence.
Yet the Lord raised up other great personages to oppose them
selves to scandal, and to labour in the important work of reforma
tion. Among the number was St. Gerard, Abbot of Brogne in
Belgium. Gerard was a young nobleman, engaged in the profession
of arms from his childhood. A charming gentleness, an angelic
purity of morals, set off by an exquisite politeness, and a tender
love for the poor, made him the ornament of the court of the Count
de Namur, then one of the most brilliant in Christendom. God
rewarded the virtues of His young servant by the most precious
graces. One day, as he was returning from the chase with his
sovereign, he withdrew from the other noblemen, shut himself up
in the chapel of Brogne, which belonged to his family, and re
mained prostrate there a long time before God. He found so much
sweetness in this holy exercise, that he left it only with the utmost
regret. Happy, he would say to himself, are those who have no
other employment than to praise the Lord day and night, to live
always in His divine presence, and to consecrate their hearts to
Him without reserve !
Grace soon finished what it had so happily begun. Gerard,
395
having gone to Paris, left his attendants there that he might pay a
visit to the abbey of St. Denis. Singularly edified by the fervour
of the religious of this house, he begged them to receive him among
them; but he could not fulfil without the leave of his sovereign
the resolution that he had taken to renounce the world. He re
turned, therefore, to Namur in order to ask it ; and only with the
greatest difficulty did he succeed in obtaining it.
A novice all fervour and humility, the young nobleman was
raised to the priesthood after ten years of trial. The Abbot of St.
Denis then sent him to found an abbey on his estate at Brogne : the
Saint obeyed. The new monastery soon became another Cluny.
The reputation of the holy founder was so well established that
there was given him a general inspection of all the abbeys of
Flanders, wherein he restored exact discipline. His zeal extended
even to Champagne, Lorraine, and Picardy. The monasteries of
these various provinces, as well as those of Belgium, regarded him
as their second patriarch. It was to him that they attributed the
discipline which made them so celebrated. Towards the close of his
life, the holy reformer, worn out with toil, confined himself entirely
to his cell, in order to prepare for his death, which happened on
the 3rd of October, 959.
Two men had sufficed to make virtue flourish again in all the
monasteries of France and Belgium. St. Odo was placed by Pro
vidence in the first see of England, to work the same miracle there.
As soon as he was made Archbishop of Canterbury, he laid down
some wise rules for the instruction of the clergy, the nobility, and
the people. He was supported by King Edward, who admired the
views of the holy Prelate, and published laws for the re-establish
ment of good order throughout the kingdom. Thus did St. Odo
remedy a great many abuses : his zeal was accompanied with such
perfect meekness that England called him Odo the Good.
The work that he had so happily begun was completed by his
successor, St. Dunstan. This great Saint had been prepared in re
tirement to fulfil worthily the important duties which Providence
was about to confide to him. After a brilliant course of study, he
had withdrawn to a little cell, where he joined fasting and prayer
with manual labour. His labour consisted in making crosses, vases,
censers, and other things intended for the divine worship. Some
times he would occupy himself in painting, and in copying books.
It was hence that he was drawn forth to fill the see of Canterbury.
The Sovereign Pontiff named him, moreover, his Legate in Eng
land.
Obliged by his office to watch over all the Churches of the
kingdom he travelled through its various provinces, instructing
CATECDIslt Of I'E1ibJiV1iltANCE.
the Faithful on the duties of a Christian life, and leading thera to
the practice of virtue by earnest and tender exhortations. The
chief object of his zeal was the reformation of religious and of the
clergy. He also showed much firmness in regard to some lay
violators of ecclesiastical discipline : nothing could induce him to
relent when there was question of maintaining good order.
We shall give an example. The King of England had been
guilty of a great sin. The holy Archbishop was no sooner informed
of it than he went to court. Like another Nathan, he said to the
Prince, Sire, you have offended God ! The Sing, touched with a
salutary remorse, acknowledged his guilt, showed his repentance
by tears, and asked a penance in proportion to his crime. The
Saint imposed on him one of seven years. It consisted in not wear
ing his crown during all this time, in fasting twice a week, and in
giving abundant alms. He enjoined on him besides to found a
convent, where virgins might consecrate themselves to Jesus Christ.
The King complied faithfully with all the articles of his penance.
The seven years having passed, the holy Archbishop replaced the
crown on his head, in an assembly consisting of the Bishops and
Peers of the nation.
St. Dunstan never grew weary. Though advanced in years, he
often made the visitation of the churches of the kingdom. Every
where he preached, instructed the Faithful, settled differences,
refuted errors, rooted out vices, and corrected abuses. After re
turning to Canterbury from one of these tours, he fell sick and pre
pared himself for his last hour by redoubling his fervour. On
Ascension Thursday he preached three times, exhorting the Faithful
to ascend, in spirit and by the liveliness of their desires, to Heaven
with their Divine Leader. While he was speaking, his countenance
seemed all radiant with glory. At the end of his third sermon, he re
commended himself to the prayers of his hearers, and told his beloved
people that he should ere long be separated from them : at these
words everyone burst into tears. In the afternoon, the Saitit re
turned calmly to the church, and pointed out the place where he
wished to be buried. He then went to bed. Having received the.
holy Viaticum, he passed away on the following Saturday to u
blessed immortality: the 19th of May, 988.'
While virtue was flourishing again in the monasteries of
France, Belgium, and England, through the zenl of the great
personages whom we have named, God was pleased to make it enter
places where it would be least expected. The courts of kings, too
often the retreat of vice, should become at this time the sanctuary
of innocence. The demon of libertinism, banished from all its
' Godescaid, t. VI et VIII.
CATECHISM OY PERSEVERANCE.
397
lurking holes, should recognise the divine power that fights against
ir, and we ourselves should admire that Providence which, in all
circumstances, even the most critical, secures an infallible triumph
for the Church. At this period, we see St. "Wenceslas, Duke of
Bohemia ; St. Edward, King of England ; St. Matilda, Queen of
Germany ; and St. Adelaide, Empress, reforming by their example
both the courts in the midst of which they lived and the peoples
subject to their authority.
St. Matilda was the daughter of Count Thierry, a powerful
nobleman among the Saxons. Her parents, who were very re
ligious, had her brought up under the eyes of her grandmother, the
abbess of a monastery. She acquired in this holy school an ex
traordinary relish for prayer and for the reading of pious books.
She learned also, princess as she was, to take part in every kind of
work becoming persons of her sex, and insensibly acquired the
habit of employing all her moments in things serious and worthy of
a rational creature. At length came the time of her returning to
the world, whither Providence called her.
The young Matilda was married to Henry, King of Germany.
"While the king, her husband, conquered the enemies of the State,
Matilda won victories over the enemies of his salvation. She found
leisure for prayer and meditation, in order to keep herself in fervour
and humility. The serious reflections that she made on the eternal
truths strengthened her soul against the attacks of pride, always
hidden under the seductive charms of human splendour. She used
often to visit the sick and afflicted, consoling them and exhorting
them to patience. A lowly servant of the poor, the amiable
princess would supply their wants with her own hands, and teach
them to esteem a state which Jesus Christ Himself had chosen.
She obtained the release of prisoners, and, when the rights of justice
stood in the way of her doing so, she at least lightened their suffer
ings by plentiful alms. The chief object that she had in view in
all this was to lead these unfortunate persons to expiate their crimes
by the tears of a sincere repentance. The sweetest reward of her
prayers and good works was to see the king her husband walking in
the path of virtue, and to be able to help him in the execution of
all bis pious designs.
Henry having been struck with apoplexy, the Queen had every
reason to fear for his life. She often went to prostrate herself at
the foot of some altar, imploring his cure from God ; but, when she
was informed of his death by the tears and cries of the people, she
submitted with resignation to the will of Heaven. Having had the
Holy Sacrifice offered up for the repose of the soul of her virtuous
husband, her first thought was to give the diamonds which she
398
CATECHISM OF PEESEVERA1TCE.
was wearing to a Priest, as a proof of her total renunciation of the

pomps and vanities of the world.
After the death of her husband, the pious Queen had to undergo
some severe trials. A rather marked predilection for Henry, the
youngest of her children, kindled the jealousy of Otho, her eldest
son. Matilda, guilty of the same fault as Jacob, expiated it with
the same resignation ; but at length God consoled her. Her two
sons, Otho and Henry, grew ashamed of their unworthy conduct :
they were sincerely reconciled with eaoh other, and they restored to
their mother the property of which they had deprived her.
Matilda, re-established in her former wealth, distributed more
alms than ever. She founded several religious houses, among them
one for nuns, whither she withdrew from time to time to taste the
sweets of solitude. The rest of her life was spent in practices of
devotion and works of mercy. This Princess, the husband of a
King and the mother of an Emperor, was to be seen taking pleasure
in teaching the poor and ignorant how to pray, as she had already
taught her servants. At length, full of days and merits, she beheld
with calmness thd approach of her last hour. Having made a
public confession of her sins, she received the Sacraments of the
Eucharist and Extreme Unction. Then, having had herself laid on
a hair-cloth, with ashes sprinkled over her head, she expired,
March the 14th, 968.
Prayer, meditation, and serious occupations preserved the virtue
of Matilda from the seduction of external objects, whose charm is
nowhere more dangerous than in courts. What can be opposed to
this example by so many Christian men and women who imagine
themselves born only for pleasure, and whose whole life is spent in
a continual round of profane readings, frivolous conversations, and
useless visits ?
The other exalted lady who adorned her age with such a bright
example, and whose virtue consoled the Church by contributing to
the reformation of morals, was the Empress Adelaide. Daughter
of Bodolphus II., Eing of Burgundy, this earthly angel was only
six years old when she lost her father. Scarcely had Adelaide
attained her sixteenth year, when she was married to Lothaire,
Eing of Italy. The throne which she ascended was a Calvary for
her ; but she made use of the trials which God sent her to detach
herself more and more from the world, and to confirm herself in
those practices of piety which had been so dear to her from her
earliest childhood.
A widow at twenty- eight, she saw her crown carried off by a
conspirator. She was herself taken to Pavia, and shut up in a
narrow prison, where she had to endure all kinds of indignities ;
399
but, having found a means to escape, she fled to Germany. The

Emperor, Otho I., took on himself her defence, re-established her on
the throne of Italy, and at length married her.
Transformed from a prisoner into an Empress, Adelaide was not
elated at her prosperity. She employed her riches and influence
only to do good to all mankind, especially the poor. Left a widow
a second time after eleven years of marriage, the pious Princess
devoted all her care to the education of her son, Otho II. And the
reign of this Prince was happy, so long as he followed the counsels
of his mother. But, having unfortunately let himself be corrupted
by flatterers, he forgot all that he owed to her, and even banished
her from his court. Adelaide wept over the wanderings of her
son, and her sighs, like those of Monica, were heard. Otho's eyes
were opened by misfortunes : he recalled his mother, showed him
self submissive to her advice, and reformed the abuses that had been
introduced into the government.
After the death of this prince, whose reign was not long,
Adelaide found herself again an object of persecution : her son's
wife treated her in the most outrageous manner. Adelaide endured
all patiently and unrepiningly. A sudden death having carried off
her daughter-in-law, she was obliged to charge herself with the
regency during the minority of her grandson. Then was seen to
what a degree she despised both the world and herself. She re
garded the power with which she was invested as only a heavy bur
den. To fulfil rightly the obligations which it imposed on her, she
gave herself up with untiring care to the administration of public
affairs. Par from avenging herself on the authors of her past evils,
she sought out every occasion of doing them good ; but the diligence
with which she applied herself to business of state did not prevent
her from finding leisure for exercises of piety and mortification.
As devout under the imperial purple as if it were the drugget
of the cloister, Adelaide had fixed hours for praying in her oratory,
and bewailing the sins of the people that it was impossible for her
to remedy. When she was obliged to show severity, she tempered
it with mildness, and experienced in her own heart that pain and
confusion which she caused to others. Hereby she made herself
generally beloved, and led everyone to virtue. The regularity of
her house afforded an edifying picture of a monastery. Her zeal
extended beyond the limits of the empire. By her care pious mis
sionaries were despatched to the North, where they preached the
Faith to peoples still buried in infidelity. Burning with charity,
the holy Empress, now very advanced in years, undertook a long
journey to reconcile King Rodolphus, her nephew, with his sub
jects; but she died before reaching Burgundy, in the year 999.
400
While Our Lord was healing the wounds that scandal had
inflicted on the Church, He gave it a new subject of joy by the
conversion of peoples who were yet unacquainted with it. In
effect, it was at this time that Religion made one of its fairest con
quests : the Polish nation, which became for so many ages the
bulwark of Christendom against the Turks, received the Faith.
The conversion of the Poles was in a great measure the work of the
Princess Dubrava, wife of the Duke of Poland. She won the
affection of her husband so well that she induced him to ask for
Baptism. His example was followed by most of his subjects.
Besides the infidels of the North, called to Christianity by the
sare of St. Adelaide, a new people in the south of Europe were
ceen entering the sacred fold at the voice of St. Leo, Bishop of
Bayonne. The Basques were Cantabrians,' who, driven out of
their own country, had established themselves in the mountains of
Biscay, and in the deserts ofthe region of Labour as far as Bayonne.
The light of Faith had shone upon this quarter from the early ages
of Christianity, but the conquests and ravages of the Saracens had
almost extinguished it.
Leo, born in Lower Normandy, was appointed by the Pope to
make a mission among the Basques. He went to Bayonne, accom
panied by his two brothers. In this town the fervent apostle made
known Jesus Christ, and built a church under the invocation of the
Blessed Virgin. His evangelical zeal brought Religion to a flou
rishing state in the district of Labour, in Landes, beyond Bordeaux,
in Biscay, and in Navarre. So much merit was worthy of a
glorious reward. The most splendid to which the ambition of a
Catholic missionary urges him is the palm of martyrdom. Our
Saint received it, along with one of his brothers, from the hands of
some pirates.
In the East, a new Antony was expiating the scandals that the
Church was so earnestly striving to remove. It is thus that by the
side of crime we always see a victim charged to atone for it. And
in this tenth century, how many might we name, as well in the
East as in the "West, as well on the throne as in the lowliest con
ditions !
To speak only of one, we shall say that St. Paul of Latra re
newed all the austerity of the early solitaries. Entering the desert
very young, he took the monastic habit on Mount Olympus, and
afterwards retired to the neighbourhood of Mount Latra : whence
his name. Paul prayed continually, so much did the world need
his intercession ! He did not lie down to sleep : he only leaned
1 Some suppose them to have come straight from the East.
401
against 8 tree or a stone. No one ever heard him utter an idle

word. He confined himself to a cave, where some weeks his only
food was a few green acorns, which made him so sick as to throw
up blood. For three years he was exposed to great temptations ;
but, like St. Antony, he triumphed over them by fervour and perseTerance in prayer.
A peasant, having discovered the abode of the holy man,
brought him occasionally some little provisions. But for the most
part he lived on the wild herbs that grew on the mountain side.
Having need of water, he was favoured by God with a spring, near
his cave, which continued to flow ever afterwards.
His name soon became famous. Many persons wished to live
under his guidance, and he formed a Laura near his cave. Though
he took little care of his own body, he provided amply for the wants
of his disciples, in order to remove every pretext of relaxation.
Twelve years rolled by in this manner. Paul, annoyed by the fre
quent visits that he received, left his solitude privately, and went
away to hide himself in the most lonely part of the mountain. He
came, however, to the Laura now and again to encourage his
brethren.
The name of this great servant of God was not slow in reaching
the ears of the whole Christian world. The Emperor Constantine
Porphyrogenitu8 often wrote to consult him on important affairs,
and always repented of not having followed his advice. He also
received letters from Popes, Bishops, and many Princes. But always
humble, always mortified, Paul regarded himself only as the last of
men and the servant of all. His tenderness for the poor was so
great that he gave them whatever he possessed, even his food and
his clothes. He was once going to sell himself as a slave, in order
to assist several poor persons who were in want.
Feeling his end draw nigh, he laid down some rules for the
religious under his guidance. He then left his cell to go to the
Laura, and caused Mass to be celebrated earlier than usual. A fever
soon came on him, and he awaited death with the tranquillity in
spired by a holy life. Until his last breath, this great expiator of
the crimes of his age never ceased praying and encouraging his
disciples to penance. On the 15th of December, 956, he went to
receive in heaven the reward of his heroic virtues.
Prayer.
0 my God ! who art all love, I thank Thee for having placed
virtue on the throne as well as in the hut. Thou dost teach us
hereby that there is no state an obstacle to Heaven. Grant us
VOL. III.
27
402
the grace to live as becomes Christians, whatever may be our con

dition.
will discharge my duties in a Christian manner.
LESSON XXXV.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH CENTURT.)
The Church consoled : Beparation of Scandal in the Monastical Order in
Germany ; St. Bruno, Archbishop of Cologne ; St. William, Abbot of
Hirsauge. Reparation of Scandal in the Ecclesiastical Order : St. Peter
Damian ; St. Gregory VII.
One of the great wounds of the Church in the tenth century, the
scandalous relaxation of the monastical order, had already been
healed in France, England, most of Europe. 'There remained Ger
many, which had no less need of a reform. Two great saints were
raised up by God to make virtue flourish again among the religious
of these vast provinces.
The first was St. Bruno, Archbishop of Mayenoe, and brother
of the Emperor Otho. From his childhood, he showed what he
should afterwards be : the least irreverence in the service of God
roused his zeal. One day, seeing his brother Prince Henry talking
during Mass with Conrad, Duke of Lorraine, the pious child
threatened him with the anger of God. After a brilliant course of
study completed at Utrecht, he returned to the court, where he
found nothing but inducements to piety : it was then a school of
every royal and Christian virtue. St. Matilda, the Emperor's
mother, as well as Otho himself and his wife Adelaide, gave elo
quent lessons, by the regularity of their conduct, on religion and
piety to the courtiers that surrounded them.
Thus, when scandals abounded, God was pleased to give the
Church some great examples of virtue that consoled her in her
affliction. Bruno, having been raised to the see of Cologne, applied
himself to the work of making virtue flourish again in all Germany.
He used his authority only to found good establishments, to protect
the weak, to relieve the poor, to terrify the wicked, and to encou
rage the virtuous. He built or repaired a great many churches and
monasteries. Germany became again one of the most edifying
portions of the Church.
At the same time that St. Bruno was labouring so successfully
in the correction of abuses among ecclesiastics and the Faithful, St.
403
William, Abbot of Hirsauge, was restoring the monastical order

to its early splendour. The abbey of Hirsauge, situated in the
diocese of Spires, was one of the most magnificent and celebrated
in the possession of the Benedictines. Unfortunately, disorder had
crossed the threshold of this home intended for sanctity. St.
William, having been named its superior, endeavoured to drive out
scandal. He began by sending some of his religious to Cluny, to
study the customs of that model house. On their return, he called
together the elders. Having examined with them the customs of
Cluny and heard the report of the envoys, he left out whatever did
not suit the habits of the country, or the climate, or the situation.
He kept whatever he considered proper thereto ; and according to
this selection were reformed the abbey of Hirsauge and all others in
Germany.
The consequence was that these religious soon spent their days
and nights in singing the praises of God, in praying, in meditating,
in studying the Holy Scriptures. Those who were not fit for labour
of mind worked with their hands, in order to avoid idleness. The
holy abbot, convinced that the reading of the sacred books is the
food of the soul, appointed twelve writers to transcribe the Old and
the New Testament, as well as the works of the Fathers. A greater
number were employed in copying works of other kinds. One of
the religious, a man experienced in all departments of science, had
the inspection of both : he presided at their labours and corrected
any mistakes. These humble and learned Benedictines, whom the
world no longer knew, though enjoying the fruits of their toils,
transcribed a multitude of works, which St. William sent to the
monasteries of which he was the reformer or the founder.
Independently of the hundred and fifty religious who formed
the abbey of Hirsauge, there were also lay-brothers, destined for
manual labour, in order to provide for the wants of those who were
engaged only in mental labour. Among them were to be seen
skilful workmen of every trade and occupation : architects, masons,
stonecutters, carpenters, joiners, smiths, tailors, curriers, shoe
makers, &c. They were exceedingly useful to the holy Abbot, for
they alone made all the buildings of the new monastery at Hirsauge
and the others that he founded.
Special rules, in keeping with their employments, divided their
days in a manner equally beneficial to body and soul. Every night
they assembled in the church to sing Matins, which were short, on
account of the fatigues of the day. After Matins, these lay-brothers
were at liberty to return to sleep ; but most of them used to remain
in the church until the choir-brothers had finished their prayers.
At an early hour in the morning they heard Mass, and then
404
went to the chapter-room to tell their faults. Half of them com

municated on one Sunday, and the other half the next ; on solemn
festivals they all communicated. Those who went to the country
and were not to return till after Sunday, communicated on the day
of their departure.
Such was the kind of life that St. William introduced into his
abbey, and into more than ninety monasteries which he established
or reformed. Illustrious Archbishops, the lights of the Church
and the apostles of their dioceses, came forth from these retreats of
learning and virtue. At length, after ruling the abbey of Hirsauge
for twenty-two years, and justly acquiring the title of the Restorer
of Monastical Discipline in Germany, the holy Abbot went to enjoy
in Heaven the reward of his useful labours.
Henceforth we behold the monastical order recalled to its primi
tive spirit, the devil vanquished, and the Church healed of its first
wound. There yet remained another wound, deeper perhaps and
more difficult to close : the clergy themselves had, in too great a
number of their members, forgotten the sanctity of their vocation.
Shameful vices dishonoured the sanctuary : we confess it with
shame, yet with a holy pride. Shame, because it is humiliating to
acknowledge the vices of those who ought to be the angels of the
earth, the preachers of all virtues, and the representatives of a
thrice holy God. A holy pride, because the scandals of the clergy
are a conclusive proof of the divinity of a religion which is main
tained ever pure and true in spite of its own ministers.
The Spirit of God, who never abandons the Church, enables her
to find in herself, on the most critical occasions, a principle of life
that renews and restores her to her early vigour. The reform
of the clergy should naturally come from the head of the priesthood,
the Vicar of Jesus Christ, appointed to feed both the lambs and the
sheep, that is to say, both the Faithful and the Pastors. In point
of fact, Pope St. Leo IX. applied himself earnestly to repair the
breaches that the evils of the time had made in ecclesiastical disci
pline. Journeys into France and Germany, notwithstanding
obstacles and dangers ; summoning of councils ; most wise regula
tions for the rooting out of abuses ; deposition of ministers of the
altar found guilty ; even excommunication of those who refused to
submit to the orders of the Church : such were among the works of
this great Pope. And when he was no more, God gave successors
who walked in his footsteps, and who were no less firm in reforming
the manners of the clergy.
Their zeal was wonderfully seconded by a holy personage, raised
up expressly in those unhappy times to oppose disorder in the house
of God. St. Peter Damian, who rendered this important service to
CATECHISM OF PERSEVERANCR.
405
the Church, was born at Ravenna, in Italy. Having, while very

young, lost his father and mother, he fell into the hands of one of
his brothers already married, who, forgetting the sentiments of
nature towards him, treated him as the vilest slave; He would
not give him any education; and, when he saw him a little grown,
was not ashamed to send him to tend swine. However, the young
Peter had none but excellent dispositions. The use that he one day
made of a piece of money which he had found, shows that the senti
ments of his soul were far above the lowliness of his state. He took
the money to a priest, begging him to offer the holy sacrifice of the
ilass for the repose of the souls of his parents.
God, whose providence had great designs over the young herd,
drew him out of slavery, and supplied him with means of being
instructed. Peter made rapid progress, and was soon in a position
to teach others. The superior style in which the new professor
acquitted himself of his duties drew many persons to his school,
and secured him a considerable income. The ease at which he
found himself, joined with the applause that he received on all
sides, seemed to him a very dangerous temptation : not to yield to
it, he adopted all the measures prescribed by Christian vigilance.
He prayed much, wore a hair-shirt under his clothes, and
mortified his flesh by the practice of fasting and watching. If a
temptation chanced to allure him to sin during the night, he arose
promptly, went off and plunged himself into water, and there re
mained until his limbs were benumbed with cold. He gave plenti
ful alms, and admitted the poor to his table, considering himself
happy in being able to serve them with his own hands, because
Faith discovered Our Lord to him under their rags.
So many precautions did not appear to him enough, and he
made up his mind to leave the world. He withdrew to the
Hermits of Font Avellano, a celebrated retreat in Umbria, at the
foot of the Apennines. The hermits dwelt two and two in cells
apart : most of their time was devoted to reading and prayer. They
lived on bread and water four days of the week. Though wine
was the usual drink of the country, they had none except for the
sick and for the holy sacrifice of the Mass. They went barefooted,
and often took the discipline. Peter gave himself up to all these
practices with wonderful fervour.
But the Pope, seeing how useful to the Church might be the
gifts of piety and knowledge with which God had endowed this
great man, drew him forth out of his solitude in order to raise him
to the highest ecclesiastical dignities : he made him Cardinal and
Bishop of Ostia. The new Prelate laboured with an untiring zeal
and a holy liberty to banish remissness, and to have the laws of the
406
Church strictly observed. The reform of ecclesiastical communi

ties, which was arranged in a council, held at Rome by Alex
ander II. in 1062, was one of the fruits of his zeal. From the
fourth century there had been communities of ecclesiastics who held
no private property, and who lived together in cities under
the authority of the Bishop. They practised, as far as their
functions permitted, the detachment, retirement, and austerities of
solitaries. This discipline had been almost ruined by the incursions
of the barbarians. It was brought back to its early perfection
in the time of St. Peter Damian, and those who followed it were
called Canons Regular.
Before his death, the blessed man could enjoy the fruits of his
zeal : numerous congregations of Canons Regular were established.
With the habit of retirement, a relish for study and for an occupied
life reappeared among ecclesiastics. Learning and virtue found in
them zealous propagators, and hosts of masters and models. Peter
Damian had no sooner accomplished the great mission which Pro
vidence had intrusted to him than he returned to the desert of Font
Avellano. He re-entered his cell with great joy, and shut himself
up there as in a prison.
An expiator of disorders that he had all his life striven to re
move, he loaded himself with iron chains, and tore his innocent
body with severe scourgings. His fasts were extraordinary : he
used to spend the first three days of Advent and Lent without
taking any food. It often happened that during the forty days of
Lent he tasted nothing cooked, and lived only on herbs steeped in
water. A mat stretched out on the ground served him for a bed :
his life was a long and cruel martyrdom. Alas ! nothing less was
required as a counterpoise to the crimes of the sanctuary. Yet as
nature could not bear up for any lengthened period against such
austerities, the holy man had hours fixed for manual labour : he then
occupied himself in making little articles of wood. At last, having
reached the age of eighty-three years, he fell asleep sweetly in the
arms of the Good Master whose cause he had so valiantly defended.
Notwithstanding so many happy reforms, there was reason to
fear that disorder and scandal, which had so very much afflicted the
Church, would break out anew, if the chief cause that had intro
duced them into the sanctuary and into monasteries were allowed to
remain. This fatal source, from which flowed forth for nearly a
century a torrent of iniquities, was investitures. "We are going to
speak of them. Emperors, kings, princes, and lords, especially
in Germany, had arrogated to themselves the right of nominating.
' IMyot, t. II, pp. 62, 106.
CATKCHISM OP PEK8EVERANCE.
without any intervention of ecclesiastical authority, to all the
ecclesiastical dignities that were in their dominions or in the
dominions of their vassals. Now, for the most part, they nominated,
not exemplary men, but creatures that flattered their passions, or
courtiers that could best support them in their views. As they
required money, whether to indulge their luxury or to make war,
they put up bishoprics and abbacies to auction, and gave them to
the highest bidder. A good, regular, ecclesiastical behaviour was
in their eyes the most miserable of recommendations.
Hence, innumerable evils in the Church. Dignities being
attainable only by money, everyone strove to amass it. A shameful
greed, waste of the property of the poor, and vexatious treatment
of the people, were the consequences. This was not all. Some
times the episcopal dignity was given by evil choice to serfs or
profligates, because such persons, being in office, would not dare to
reprove the sins of the great ones who had raised them thereto. As
you see, the disorders of the clergy arose chiefly from the fact that
the world had invaded the sanctuary, and had propagated all its
vices and criminal habits there. Ever holy, ever incorruptible, the
Church might say to the world in all truth, If I have bad Priests, it
is because you have made them so.
These kinds of nominations by temporal lords were a manifest
usurpation of ecclesiastical rights. The Church, from her cradle,
had wisely provided for the election of her Pontiffs, and foreseen
the evils that would occur if the choice of Bishops were left exclu
sively in the hands of sovereigns. This is the reason why, in the
apostolic canons, she pronounces deposition against Bishops who
obtain their dignity from the secular power, without the participa
tion of the Church.' The right of nominating her ministers belongs
essentially to the Church. She invited the people, indeed, to concur
in the election of her Pontiffs ; but the Bishops were always the
final judges. The people stood by as witnesses : they suggested
rather than named.
Temporal princes, governed by passion, had trampled this divine
arrangement under foot : humanly speaking, it was all over with
the Church. Enslaved by the secular power, dishonoured by her
own ministers, attacked even in her fundamental constitutions, she
was going to succumb, and society with her. But immortality had
been promised to her, and never was better seen the truth of this
expression : The gates of hell shall not prevail against thee. God
called forth a reformer: this was Pope St. Gregory VII.
When placing in the world this new defender of the shaken
1 Can. xxx.
408
CATECHISM OF PER8KYERANCE.
Church, God said to him as to Jeremias, I have set thee to root up,
to destroy, to plant, and to build ; I have made thee as a wall of brass
before kings and princes, and they shall fight against thee and shall
not prevail. The child dignified with this sublime mission was
born in 1013, in the little town of Saone, in Tuscany, and was
called Hildebrand. His father was a decent carpenter, who lived
by the labour of his hands. Having early remarked the happy dis
positions of his son, he gave him in charge to the Abbot of the
monastery of Our Lady on the Aventin Hill, to be instructed in the
liberal arts, and to have his character formed. Hildebrand, in both
respects, fully justified the hopes of his father and his masters.
Adorned with the aureola of his brilliant success, the young
pupil went to Cluny, where he made profession of the religious
state. It was in this celebrated house that he was formed, by the
practice of all virtues, for the great mission which he should one
day accomplish. His sanctity and other eminent qualities caused
him to be named Prior of Cluny. The Emperor of Germany soon
chose him as a preceptor for his son Henry. Later on, the holy
Pope Leo IX. called him to the direction of the greatest affairs in
the Church. The extraordinary wisdom and the immovable firm
ness with which, during more than twenty years, he fulfilled
these difficult functions, won him universal confidence. All good
people looked to him as the only hope of the Church.
After the death of Pope Alexander II., Hildebrand, who was
then Archdeacon of the Church in Rome, commanded a fast of three
days in order to know the will of God in the choice of a new Pon
tiff. A great many Cardinals, Bishops, Abbots, Deacons, Priests,
Monks, and other clerics went in procession to the Church of St.
Peter. Here a countless multitude of persons, of both sexes and of
all ranks, had already assembled to celebrate the funeral of the
deceased Pope. Suddenly, a great commotion appeared among the
people and the clergy. All cried out with one voice, It is Arch
deacon Hildebrand that St. Peter has chosen to succeed him !
Such an incident made Hildebrand uueasy. He ascended a
pulpit in order to calm the people, and to turn them away from their
project. But the clergy and the people cried out anew, St. Peter
has chosen Hildebrand to be our Lord and Pope ! The next moment
he was invested, according to custom, with the purple robe, and,
the tiara having been placed on his head, he was seated in St.
Peter's chair. The Cardinals and Bishops said to the people,
Archdeacon Hildebrand is the Pope whom we have elected. He
will be our Lord, and will bear the name of Gregory. This is our
choice : is it pleasing to you ?It is Do you wish it ?We do.
Do you approve of it? We do.
CATECHISM OF PEBSEVERANCE.
409
Gregory was sixty years old when he was elected.

Sent by God to sweep away abuses, to resist iniquity, whether
it appeared in the name of knowledge or under the garb of royalty
the New Athanasius joined to a rare sanctity and great experience
many other most eminent qualities. Sincerity and tenderness of
heart : justice in the formation of plans, and prudence and firmness
in their execution ; incredible activity ; general vigilance, extend
ing from the throne of the monarch to the cell of the religious ;
courage in encountering all dangers ; the fertility of a powerful
genius, capable of expanding with circumstances, versed in profane
as well as sacred literature, strong in adversity, and calm in
prosperity; modesty, sobriety, chastity, hospitality, and the liberty
of one indebted solely to his merit and virtue for his elevation : such
were among the brilliant qualities that mounted the chair of St.
Peter with the new Pontiff.
From the moment of his election, Gregory set it before him as
a duty to justify the hopes which the Christian world had formed of
him. To save society by means of the Church, was the end of all his
labours. For this purpose it was necessary in the first place to
make the Church independent of the temporal power, which had
enslaved and dishonoured it by giving it unworthy ministers. The
Vicar of Our Lord undertook this glorious deliverance, and, after a
long and obstinate struggle, obtained it. Holy Pontiff! may the
world bless thee, while Heaven crowns thy merits ! Modern
nations ! fall on your knees before the Moses of the middle ages : it
is to him that you are indebted for your freedom, your intelligence,
your glory, your civilisation; for it was he that saved the Church,
the source of all these good things ! Gregory was obliged, for the
attainment of his object, to adopt rigorous measures with the
Emperor Henry IV., the Nero of his age. On this account, impious
men have insulted the memory of the Roman Pontiff; but truth,
the daughter of time, has made everything clear. The calumniators
have been condemned. At the present day, Protestants themselves
are among the foremost to vindicate the holy Pontiff and his ex
traordinary wisdom.'
' One of the most important and influential publications in England,
written by the intellectual leaders of the country, tho Quarterly Review, speaks
thus of the temporal power of the Sovereign Pontiffs in the middle ages :
It was a splendid sovereignty that the Innocents and the Gregorys ventured
to establish on this idea. . . Respect me, submit, obey, it said ; in exchange, I
will give you order, science, union, organisation, progress, and even, as far as
possible in such a period, quiet and peace. Nothing narrow, nothing personal,
nothing barbarous, in this sovereign domination ! It extended to the limits of
the Christian world ; it opposed the inroads of Islamism ; it counterbalanced,
by intellectual and moral power, the brutal and sanguinary power of iron
410
An object for the fury of his enemies, the great Pope found
himself obliged to leave Rome and to retire to Salerno. Ere long
the intrepid defender of the Church and society, having reached his
seventy-second year, began to feel a great weakness, which an
nounced his approaching end. This exhaustion went on increasing
till the month of May, when it became impossible for him to leave
his bed. He then called to him the Cardinals and Bishops : they
ranged themselves round his bed, addressing fervent prayers to
Heaven, and blessing the illustrious Pontiff, as well for his constant
efforts as for the lofty lessons which he had given to the world.
Gregory said to them, " My beloved brethren, I regard my labours
as very little ; what gives me confidence is that I have loved
justice and hated iniquity." And, as all present were bewailing
what would be their condition after his death, the Holy Father
raised his eyes to Heaven, stretched out his hands, and said to them,
" I shall go up there, and I shall earnestly recommend you to the
infinitely good God."'
Having entertained the Bishops on various edifying subjects, he
added, " In the name of Almighty God and in virtue of the powers
confided to the holy Apostles Peter and Paul, I command you not
to recognise as the lawful Pope any person that has not been
elected and ordained in accordance with the holy canons and the
sceptres and brazen lances. On the one hand, the Papacy fought against the
Crescent ; on the other, it stifled the remains of the stubborn Paganism of the
North. It rallied, as to a central point, all the moral and spiritual forces of
the human species. It was a despot, as the sun that turns the globe is a
despot.
General barbarity and ferocity were bringing about a general disorganisa
tion. It revived all. It insulted, you say, the diadems of kings and the rights
of nations ; it laid its bold foot on the necks of monarchs : nothing could
exist without the permission of Rome.Grant that ; still this presumptuous
domination was an immense benefit. Mental force obliged brute force to yield
to it. Of all the triumphs that intellect ever won over matter, this was per
haps the most sublime.
Let us go back to the time when right, struck dumb at the sight of the
sword, cringed in a blood-stained arena. Was it not admirable to see a Ger
man Emperor, in the plenitude of his power, at the very moment when he was
hurrying on his soldiers to crush the germs of the republics of Italy, suddenly
stopped, and rendered unable to go farther ; to see tyrants, arrayed in their
armour and surrounded by their soldiers, Philip Augustus of France and John
of England, for example, suspend their vengeance, and appear quite help
less ? . . At whose voice, I ask ? At the voice of a poor old man, dwelling in
a remote city, with two battalions of indifferent troops, and having scarcely a
few leagues of disputed ground ! Is not this a spectacle calculated to elevate
the soul, a wonder greater than any of those in which Christian legends
abound ?
' On the last moments of St. Gregory, his burial, and his tomb, see Let
Trois Home , t. Ill, p. 40.
CATECHISli Of PERSEVERANCE.
411
authority of the Apostles." The great idea of the independence of

the Church never left him till his last hreath.
The moment of his death drew near. His ever-increasing weak
ness making his end present to him, he again pronounced these
words, which were his last : " I have loved justice and hated
iniquity ; therefore I die in a strange land." Thus departed the
great Pope, whose labours and sufferings exceeded those of all his
predecessors since the time of the Apostles. A multitude of miracles,
wrought during his life and after his death, proved the sanctity of
his works, and made him be placed by the Church on the altars of
the Catholic world.'
Before concluding, it will not be superfluous to say a word on
the "pretensions" in regard to temporal affairs with which St.
Gregory has so often been reproached, (a) These reproaches never
come from true Catholics, (b) They are addressed, not only to St.
Gregory VII., but to all Popes without exception. () What is
called a pretension in regard to the temporal affairs of sovereigns, is
a right inherent to the Papacy. The infallible exponent of the eternal
law of justice, it has a right to pronounce on social cases of con
science as on all others; consequently, to declare whether the
violation of the law of justice is such that subjects are no longer
bound to obey a prevaricating prince. Unless you want to conse
crate the most monstrous despotism, by admitting a power account
able to none but itself, you must recognise the social supremacy of the
Vicar of Jesus Christ. Tn the absence of the decrees of the Vatican,
peoples and kings, who will not yield thereto, have no other way
of terminating their differences than the cannon or the dagger.
This we have seen, this we see, this we shall see, so long as the
social right of the Church is not recognised as a reality.1
' See, on St. Gregory VII., what is said by Canon Muzarelli ; also, the Life
of this great Pope, written by M. Voigt, a Protestant professor in the Univer
sity of Hall, and translated into French by M. l'abbe Jager, 2 vols., octavo,
Paris, 1838 ; lastly, the Life published, from original documents, by M.
l'abbe Davin, octavo, 1860. In 1580, the name of Gregory VII. was inserted
in the Roman Martyrology, corrected by order of Gregory VIII. Under the
pontificate of Benedict XIII., it was placed in the Breviary, together with a
legend, which was suppressed in France by parliament, and in all the states of
Germany and Italy by the emperor, as contrary to the rights of kings. Here
is theology !
And this was done at a time when an audacious philosophy, encouraged by
kings themselves, was preparing to overthrow thrones according to its caprices,
and to change into principles all the extravagancies of anarchy. Here is logic !
For the rest, parliaments and kings had soon to pay dearly for their incon
sistency. Here is justice !
- In our history of Casarism, we have shown the unhappy consequence*,
for peoples as well as for kings, of denying the social power of the Church,
412
CATP.CHTSM OP PKR9EVERANCE.
In the middle ages, the right claimed by Sovereign Pontiffs was,

moreover, in many cases, the same as that exercised by all lords and
sovereigns of the period. And certainly it is as ridiculous to make
it a crime in Gregory to have claimed the seigniory of Hungary or
Dalmatia, as it would be to make it such in an Emperor of Germany
to have claimed the seigniory of Burgundy or Lorraine : both have
the same rights, which are those of the period. Before St. Gregory
and also the justice of the sentences pronounced by Sovereign Pontiffs against
princes that tyrannised over their peoples. In the beginning of the fourteenth
century, at a time when France was giving a splendid signal for a return to
public rectitude, from the disorders of ancient paganism, the great Pope
Boniface VIII., terrified at the evils that were about to burst on Europe, pub
lished for a last time the charter of Christian politics.
In language full of mildness and dignity, the bull Unam sanctam recalls the
great principles on which rests the supremacy of the Vicar of Jesus Christ,
and which alone can serve as a bridle for the despotism of kings and a rampart
for the liberty of peoples. This monument of pontifical solicitude is so im
portant, that we are going to give it in its entirety :
" Boniface, servant of the servants of God. Faith obliges us to believe
and to profess that the Holy, Catholic, Apostolic Church is one ; and we sin
cerely do so. Outside of it there is no salvation, no forgiveness of sins, the
Spouse in the Canticles saying, One is my dove, my perfect oneshe is the only
one of her mother. It forms one mystical body, whose head is Christ, and
God is the head of Christ. In it, one Lord, one Faith, one Baptism.
" At the time of the deluge, the ark of Noe, a figure of the Church, was
one. Formed in one place, it had only one master, ono pilot, Noe, and we see
that out of it everything on earth perished. We venerate it as one, according
to the words of the Lord, speaking by the prophet, Deliver, 0 God, my soul
from the sword, and my only one from the hand of the dog. He prayed for His
soul, that is to say, for Himself as Head of the Church, and for His body
He calls this body His only onethat is to say, for the Church, because of the
unity of belief in the Sacraments and of charity in the Church. It is the
seamless robe of the Lord, which was not cut, but drawn for by lot.
" Wherefore, the one, only Church is but one body, having, not two heads
like a monster, but one bead, namely, Jesus ChristPeter, the Vicar of Jesus
Christand the Successor of Peter. For the Lord said to Peter himself, Feed
my sheep, in generalwhich shows that He confided all to him without any
exception. If then the Greeks and others still say that they were not confided
to Peter and his successors, they must acknowledge that they are not the sheep
of Jesus Christ, since the Lord says in St. John that there shall be one flock,
and one shepherd, and one fold.
" That he has in his power two swords, the one spiritual and the other
temporal, is what the Gospel teaches us ; for the Apostles having said, Behold,
here are two swordsthat is to say, in the Church, since it was the Apostles
that spokethe Lord did not answer them, It is too much, but It is enough.
Assuredly, whosoever denies that the temporal sword should be in the power
of Peter, despises that saying of the Lord, Put up thy sword into the scabbard.
" The spiritual sword and the material sword are therefore both in the
power of the Church ; but the latter must be employed for the Church and the
former by the Church. The first is in the hands of the Priest ; the second in
413
ascended the pontifical throne, many sovereigns had perceived at

Rome more wisdom, justice, and intelligence than anywhere else,
and at the same time a tutelar authority, and had left, before
dying, their kingdoms as fiefs to the Holy See.
Let no one suppose that the lords or sovereigns who made these
donations, were led to do so by motives of piety alone. No ; their
interests had weight. By declaring themselves vassals of the Holy
the hands of kings and soldiers, but under the direction of the Priest. One of
these swords must be dependent on and subordinate to the other : the temporal
must be subject to the spiritual authority.
** In effect, according to the Apostle, all power comes from God : whatever
powers exist are ordained by God. Now, they would not be ordained, nor set
in order, by God, if one sword were not subject to the other, and were not
guided, as an inferior, by it to the execution of the sovereign will. For,
according to St. Denis, it is a divine law that what is least should be subordi
nated by intermediate things to what is highest ; thus, in virtue of the laws of
the universe, all things are led to order immediately and in the same manner,
but lower things by upper things, what is inferior by what is superior.
" Now, the spiritual power far surpasses in dignity all earthly power, and
we ought to hold this as much for certain as it is clear that spiritual things excel
temporal things. This is also what is plainly indicated by the oblation of
tithes ; the blessing, the sanctification, the reception of power ; and the govern
ment of the world itself.
' ' In effect, according to the testimony of infallible truth, it belongs to
the spiritual power to institute the terrestrial power, and to condemn it if it
is not good. Thus is verified the oracle of Jeremias in regard to the Church
and the ecclesiastical power, ho, I have set thee over the nations, and over king
doms, and so on.
" If then the terrestrial power go astray, it will be judged by the spiritual
power. If the spiritual power of a lower order go astray, it will be judged by
that which is of a higher order. If it be the supreme powerman cannot
judge it, but God alone, according to the words of the Apostle, The spiritual
man judgcth all things, and he himself isjudged of no man. Now, this power,
which, though it has been given to man and is exercised by man, is not human,
but divine, Peter received from the mouth of God Himself. And He
whom Peter confessed, made it for him and his successors as immovable as a
rock. For the Lord said to him, Whatsoever thou shall bind, &c. Therefore,
whosoever resists this power so ordained by God, resists the order of God
Himself, unless, like the Manichee, he imagines there are two principles :
which we judge to be an error and a heresy. So Moses attests that it was in
the beginning, and not in the beginnings, that God created heaven and earth.
" Hence, every human creature ought to be subject to the Roman Pontiff,
and we declare, affirm, define, and pronounce that this subjection is absolutely
necessary to salvation." (Porro subesse Romano Pontifici omnem humanam
creaturam declaramus, dicimus, definimus, et pronuntiamus, omnino esse de
necessitate salutis.) Bulla Dogmatica Bonifacii VIII., a Clemente V. confirmata et in corpore juris canonici inserta. Bullar, Sorn. Bonif. VIII.
By this luminous exposition of principles, the Vicar of Jesus Christ wished
to turn Europe aside from the dreadful path on which it was treadingthe
path of Csjsarism. Rejecting as a usurpation the social control of the Papacy,
414
See, they secured to themselves and their children a powerful pro

tection against the usurpation of their neighbours and the rebellion
of peoples, who would become more docile, having in the Holy See
a guarantee against the injustice of rulers. This protection was of
great importance at the period, for the authority of the Holy See
alone was then universally recognised and respected, even by the
most barbarous peoples.
"Whenever an Emperor wanted to possess himself of a state
connected by vassalage with Rome, the Popo stopped him at his
entrance, and forbade him to go an inch further. He said what St.
Gregory VAX said to Vezelin, "We are greatly astonished that,
having so long ago promised to be faithful to St. Peter and us, you
want to rise up against him whom the apostolic authority has made
king in Dalmatia. Wherefore, on the part of St. Peter, we forbid
you to take arms against that king, because your enterprise against
him would be against the Holy See. If you have any subject of
complaint, you ought to ask justice of us and await our judgment.
Otherwise, know that we shall draw against you the sword of St.
it began the era of revolutions, and, after consecrating the supremacy of
force, by declaring itself free from spiritual authority, established in effect the
control of the dagger. Behold what we are come to !
This is the place to say a word on the coercive power of the Church. When
a man has received the Faith in conformity with the divine principle, the
Church can require of this man, who has become her child, to keep the Faith,
and this even by the help of coercive measures. In acting thus, the Church
no more violates human liberty than the civil magistrate does in requiring, by
severe penalties, that a citizen should fulfil his engagements, and regulate his
conduct according to the laws of the society to which he belongs.
In a word, the Church cannot act directly by her laws and her penalties on
those who have not yet become her members, though they are bound in the
sight of God to become such. But she remains, by right, mistress and queen of
all those who have been incorporated with her, and, as a consequence, can
lawfully exercise, when there is need, her coercive powers over them. Ap
pointed to lead men to their supernatural end, she has received from God the
powers necessary to fulfil her mission. Now, among these powers is the right
to have recourse to penal coercion in regard to those who belong to her.
St. Augustine, who had at first shared to some extent the opinion of manv
liberals of our days, changed his views later on, and declared in favour of
coercive measures. (S. Aug., ad Vincent., epist. 48 ; ad Donat., epist. 204 ;
Tract, super Joann. ii, c. 3 ; Cont. litteras Sesil., lib. II, c. 79.)
The teachings of St. Augustine and St. Thomas on coercion in the matter
of religious belief have become the practice and the doctrine of the Church.
Far from having ever exercised any compulsion with Pagans or Jews, to
make them decide on embracing the Faith, the Catholic Church has declared
that Jews ought not to be forced to receive Baptism : Statuilnus ut nulltn
invitos vel nolentes Judaos ad- baptismum venire compcllat. (Decret. lib. V,
t. VI, c. 9.)
But while she repudiates by her words and her example every kind of com
415
Peter, to punish your audacity as well as the temerity of all those

who favour you in this enterprise.'"
Such was the language of the Pope. Henceforth, we need no
longer be surprised at the liberality of princes : it was interested.
Every weak king, unsteadily seated on his throne, begged the
dependence of the Holy See, and received it even as a favour.
Thus, Demetrius, King of the Russians, sent his son to Rome in
order to most earnestly entreat St. Gregory to receive his kingdom
as a fief of St. Peter. This is what we see in a letter of Gregory
to Demetrius : " Your son, visiting the tombs of the Apostles, has
come and declared to us most humbly (devotis precious) that he
wished to hold the kingdom from our hands, assuring us that you
approve of his request. Having regard to your consent and to the
piety of the suppliant, we have yielded to his wishes and granted
him the object of his solicitations."* The reason for this step on
the part of the King of the Russians is found in the same letter :
the Pope promised him his protection whenever he should have need
of it in a just cause.
pulsion in regard to Jews and Pagans, the Spouse of Jesus Christ has always,
by ber laws and her acts (more or less severe, according to times aad places)
against heretics and apostates, shown in a most evident manner that she claims
for herself the right of bringing them back to their senses by coercive
measures.
Still more : the Church has proclaimed in solemn definitions the existence
of her coercive power. Without adducing the bull Licet juxta doctrinam of
Pope John XXII. ; the fourteenth canon of the seventh session of the holy
Council of Trent; the bull Auctorum fidei of Pope Pius VI., proscribing
(Proposit. iv) the opinion which asserted that the Church had not received
from God, besides the power of direction by way of counsel, the power of
coercion and compulsion by means of salutary punishments, let us only state
that Pope Pius IX. has condemned, among other propositions of John Nuytz,
this one : Eeclesiam vim inferendi potestatem non habere. . .
What are we to conclude hence? We must, with Suarez, whose autho
rity is so great, according to Bossuet himself, regard as a truth offaith that
the Church has the power to impose coercive penalties on heretics. Ecclesia
kabet potestatem ad pvniendos et coercendos heretical . . . quod tanquam
cerium defide tenendum est. (Suarez, Be Fide, Disput. XX, sect. 3, n. 6.)*
Does this mean that the Church ought always and everywhere to turn all
her coercive power against her rebellious children ? No, the Church is a
mother at the same time that she is a queen : a right is one thing, and the use
of that right is another. Invested With a coercive power for the sacred in
terests of souls, the Spouse of Christ, guided by the Holy Ghost, reserves to
herself the choice of exercising or not exercising her strict rights, according as
he judges one course or the other useful or necessary.
f Epist., vii, 4.
' lb., xi, 74.
If the reader wishes to know in detail the coercive penalties that the Church can
impose, he may profitably consult St. Thomas, 2a 2a), a- 10 i Suarez, Dc Fide, Disput. xx,
sect. 3, n. 6 ; I)evoti, De pmnin, teu.
416
CATECHISM OF PERSEVERA.NCE.
This right of seigniory, freely granted to the Popes in the in

terests of peoples and kings, explains to some extent the political
history of the middle ages. Too often did nobles and peoples think
it a small matter to rebel against kings, but they would obey
Bishops and Popes. Sovereigns therefore threw themselves into
their arms, in order to provide for themselves. Hence it came to
pass most happily that Popes, besides retaining the right inherent
to their office, obtained a vast amount of influence with which to
mediate between sovereigns and sovereigns, between kings and
peoples. If they were supporters of a monarchy, they also served
as a counterpoise to it, when it was disposed to go astray ; and,
under this head, they rendered immense services to humanity,
which moreover have been appreciated by enlightened men of all
classes.
" The papal power," says a Protestant minister, "disposing of
crowns, prevented despotism from becoming outrageous. Hence,
in those dark ages, we see no example of tyranny to be compared
with that of the Domitians of Rome. A Tiberius was an impossi
bility : Bome would have crushed him. Great despotisms occur
when kings are persuaded that there is no one above them ; it is
then that the intoxication of unbounded power gives birth to the
most atrocious crimes.'''
A modern publicist, likewise a Protestant, adds these remark
able words: "In the middle ages, when there was no social order,'
the papacy alone saved perhaps all Europe from total barbarism.
It created relations between the most distant peoples. It was a
common centre, a rallying-point for isolated states. It was a
supreme tribunal raised amid the general anarchy, a tribunal whose
decrees were sometimes* as respectable as they were respected. It
grappled with the despotism of emperors, restored the balance of
power, and lessened the inconveniences of the feudal system.''4
Everyone knows the opinion of Leibnitz on this matter. " As
for the Empire of Germany in particular, the Popes had over this
crown a special power, which formed a part of the public law. The
Saxon princes, addressing themselves to St. Gregory VII., in con
cert with a multitude of Lombards, French, Bavarians, and
Swedes, say that it is not proper that a prince so wicked as the
Emperor Henry IV., and better known by his crimes than by his
1 Essai stir Vhist. du Christ., par Ch. Coquerel, p. 75.
* There was more than there is now.
Why say perhaps ?
* Another limitation : you ought to be candid !
' Ancillon, Tableau des rivol. du syst. polit. de VEurope, Introd. See our
Histoire du Cisarisme.
417
name, shall wear the crown, especially as he has not received the
royal dignity from Rome; that the right of appointing kings must
be restored to Rome; and that, accordingly, it is for the Pope and
the city of Rome to choose, with the advice of the lords, a prince
whose good conduct and prudence may render him worthy of so
great an honour. They remind him at the same time that the
empire is only a fief of the Eternal City.' From this testimony it
is clear that Rome conferred the royal dignity, and had the right
of selecting or deposing, in concert with princes, the rulers of the
Germanic Empire. This right was publicly recognised, and its
exercise was called for on solemn occasions by men most interested
in denying it, if such a thing had been possible."*
These are a few things that ought to be known, under pain of
continually talking nonsense when there is reference to the conduct
of the Popes of the middle ages, especially that of St. Gregory.
Prayer.
0 my God! who art all love, I thank Thee with my whole
heart for having saved the world, by saving the Church, through
the ministry of St. Gregory and the other Saints whom Thou didst
send to put a stop to scandal. Grant us a great zeal for justice.
myself for the love of God; and, in testimony of this love, I will
often pray for the Sovereign Pontiff.
LESSON XXXVI.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH CENTURY,
continued.)
The Church consoled : Foundation of the Great St. Bernard ; Foundation of
the Order of Camaldoli ; St. Bomuald. The Church attacked : Berengarius. The Church defended : Lanfranc, Archbishop of Canterburv.
The Church afflicted : Michael Cerularius ; the Mahometans.
Dtjribo the eleventh century, the Church might say in all truth to
her Divine Spouse, According to the multitude of my sorrows, Thy
comforts have given me joy ! In effect, if many tears had flowed
from the eyes of this dear Spouse, God took care to wipe them
away by raising up a host of personages eminent for sanctity. Pew
ages present us with so many Saints in the episcopate or on the
' Proponunt deinde imperium esse beneficium urbis esterase. Avent,
8 Life of St. Greg. VII. : Introd.
vol. hi.
28
418
throne. To speak only of kings, we see St. Henry, Emperor of

Germany ; St. Olaus, King of Norway ; St. Stephen, King of
Hungary, and St. Emeric, his son ; St. Canute, King of Denmark ;
St. Ladislaus, King of Hungary. There they are to attest to poste
rity that, in those evil days, Beligion was as well able to produce
saints as in the happiest days.
What also shows the vigour and the life-giving virtue of this
immortal Church is that the care of healing her wounds did not
prevent her from watching over the wants, and even the corporal
wants, of her children. At this epoch appeared one of those marvels
of charity which reveal all that is divine in Christianity, and all
that is maternal in the heart of the Catholic Church.
In the beginning of the eleventh century there dwelt in Savoy
a gentleman named Bernard de Menthon. Descended from one of
the best families of the country, he spent his first years in inno
cence. When he was of age, he refused every kind of position in
the world, and consecrated himself to the service of God in the
ecclesiastical state, whose duties he fulfilled with great exactness.
During forty-two years he preached with indefatigable zeal, and
everywhere banished superstition and ignorance. Having once
been informed that a famous statue of Jupiter was adored on a
neighbouring mountain, he made his way up to it with great diffi
culty, and overthrew it. A new Daniel, he destroyed the credit
of the priests of this pretended god, by showing that they shut
themselves up in a hollow pillar to give forth their oracles. Near
this place, consecrated to cruel superstitions, he built a monastery
and a hospice, to which he gave his name. Such was the founder
and such the origin of the convent of the Great St. Bernard.
Situated on the summit of the Alps, it is acknowledged to be
the most elevated point of the old world on which man has dared
to fix his abode. It is a bleak spot : the most severe winter reigns
there for six months of the year. Such a quantity of snow falls
there that, though the door of the convent is placed very high, it is
usually necessary to cut stairs in the snow, in order to get up and
down. The ground is stony, or rather a dead rock : it is uncovered
only for three months. It is not uncommon to meet with frost and
to see large pieces of ice there in August. The little lake at the
foot of the rock on which the monastery stands is frozen from Sep
tember, and serves as a road for travellers till the early days of
June. Winds blow there continually, and, finding themselves, as it
were, obstructed in a narrow pass, are very violent. They sweep
the snow before them often in such quantities as to obscure the air.
Clouds, too, settle there, and often so heavy and dark that the
convent cannot be seen a few steps off. Such is the rarity of the
419
air that the pulse beats eighty times in a minute. Hence those
religious who would have lived forty years on the plain, live only
thirty on the mountain. They know it, and this consideration does
not stay their devotedness. At the top of St. Bernard, and far
below it, there does not grow a single shrub. In the neighbour
hood of the convent there is absolutely nothing to be gathered : all
sorts of provisions have to be brought up from the valleys. Wood,
of which there is a great consumption, must be carried on the
backs of horses or mules many miles, and along very rugged paths,
which hardly afford a safe footing for six weeks.
It is in this frightful place, in this region forgotten by nature,
that Christian charity has assembled men who, by a sublime devo
tedness, consecrate their lives to the reception, entertainment, and
relief of such of their kind as chance, misfortune, or curiosity leads
to their monastery. It is calculated that eighteen thousand tra
vellers annually pass Mount St. Bernard.
When, after much fatigue and danger, one has climbed to the
top of this terrible mountain, what a sweet emotion bursts upon his
soul as he perceives a human habitation in a place so bleak and
wild ! But when, on entering the monastery, you see men clad in
a holy habit, who welcome you with marks of the deepest interest,
who hasten to refresh you, to warm you, to procure for you every
kind of comfort that your condition requires, who treat you
according to the nicest rules of courtesy, or rather according to the
most delicate and generous instincts of Christian charity, a religious
veneration fills your soul, and overwhelms you with delight and
gratitude !
It is here especially that Religion nourishes by works those
sentiments of true fraternity which ought to unite all mankind.
At St. Bernard, travellers are welcomed with the same cordiality,
without distinction of country, state, religion, or wealth : the
wants of humanity are there the first titles to the favours of hospi
tality. And yet there is no neglect of the regard due to the merit,
rank, or dignity of individuals.
These generous hospitallers do not limit their charity to the kind
welcome that they give within doors. They go out to meet tra
vellers, and provide for them along the way. The great quantity of
snow which in one night blocks up a passage, the whirlwinds, the
mists, the severity of the cold, are the chief causes of the fatigues,
the dangers, and sometimes the sad fate to which travellers are
exposed.
To help them on their journey, two religious descend the moun
tain every morning, one on the Italian, the other on the Valais side.
They go about three miles to a little house built of stone, and called
420
the Refuge. It is here that travellers must look out for them, in
order to cross the dangerous mountain. In this crossing, which
takes place from November till May, and even for a longer time, the
religious are accompanied by a servant, called a marronnier, and a
dog, carrying round its neck some bread and wine to restore the
travellers. This service of charity entails great risks ; and it is
regarded as the effect of a special protection that the number of
religious and servants who fall victims to their devotedness is com
paratively small.
It is true that they are greatly aided by the dogs. These won
derful animals, of extraordinary gentleness and strength, are
endowed with such correct instincts that they never lose their way.
The most experienced religious go astray in snow-storms ; but the
dogs, never. Without them the service of the mountain would be
impossible. The religious have only to follow the faithful animal
to be on their way, through mists and storms, to discover the dis
tressed travellers.
When, at an appointed hour, the marronniers and the religious
have not returned, others go out in search of them. If they do not
suffice to bring the travellers, one of them comes and gives notice at
the convent. Immediately other religious throw themselves out
into the snow, and, helped on by large staffs, hasten to the rescue.
This they do as often as they are warned of any distress, either by
the marronnier, or by the dog which retraces its steps, or by any
vigorous pioneer who can reach the convent.
Having come to the travellers, these good religious rouse their
courage, lead them along, make the way easy for them with much
pain to themselves, and carry them in turn on their shoulders if
there is any need to do so. Benumbed with cold, and exhausted
with fatigue, the travellers are sometimes obstinate in wishing to
lie down and sleep a while on the snow. This would be a treacher
ous sleep, bringing on torpor and death. They must be pushed,
shaken, compelled by force to walk on, or at least to make some
movements that will keep up the circulation of the blood. The
religious have also to preserve themselves from being frozen ; and,
for this purpose, besides the exercise that they have in exercising
the travellers, they strike their hands and feet with great force
against their staffs.
The occasions of the most dreadful accidents that travellers meet
with are the avalanches, which, falling with the quickness of light
ning, bury them under mountains of snow. At the first sign of
such a calamity, the religious and servants set out from the monas
tery with sounding lines, shovels, pickaxes, and other instruments,
to clear away the heaps of snow and to deliver the victims. If
421
they are not very far down in the snow, the dogs scent them out
and show the place where they lie. To find those who are down a
great way, the religious run a long iron pole into the snow here
and there. The kind of resistance that they meet with informs
them whether there are any human bodies below. When they come
across some, they immediately set about removing the snow, and
they have often the happiness of finding again, with a breath of life
still in them, some poor men on the point of expiring. They carry
them to the convent, warm them, restore them to consciousness, and
administer to them everything best calculated to revive them.
Notwithstanding the watchfulness and the activity of these gene
rous guardians of human life on the summit of the Alps, few years
pass without some travellers perishing, either through the descent
of an avalanche, or from going astray, or of sheer exhaustion. This
last accident occurs especially to those who, in bad weather, attempt
to pass the mountain at unusual hours, when they cannot rely on
the help of the religious. All the dead bodies that are found are
carried to the convent. Religious obsequies having been per
formed for them, the bodies, covered with a shroud, are ranged in
a little square building, raised on the rock a few steps from the
convent. There, the corpses, which never dissolve, waste away
gradually under the action of the air, and may be recognised for a
long time afterwards.'
Cases of death are happily rare ; but it too often happens that
travellers, even without their knowledge, have the extremities of
their hands and feet frozen. The religious, who easily understand
their state, are careful to keep them away from the fire on entering
the convent, and to warm little by little the frozen members:
they pursue this cure diligently, and even make such amputations
as are absolutely necessary.
The same care is lavished on all the sick delayed at the monas
tery. They are waited on day and night, and supplied with proper
medicine and food : every kind of temporal and spiritual aid is
affectionately given them. The sick remain there sometimes for
several months, and are entertained gratis. Thus are all travellers
treated, whether rich or poor, foreigners or natives.
The other occupations of the religious include the canonical
office, which they say with edifying regularity : they have a small
but very pretty church, in which one is surprised to find beautiful
marble pillars. They zealously exercise the functions of the holy
ministry, as well in the convent for the benefit of travellers and
1 In 1851, we saw some corpses, preserved from thirty to fifty years, in the
very position in which they had been found under the aralanche.
422
CATECHISM OF PERSEVERANCP.
many of the Faithful who go up there from the adjoining valleys

out of devotion, as in a number of the Valais parishes which are
under their direction.'
What spirit founded and maintained for the last eight hundred
years an establishment of which we vainly seek a model or any
thing approaching thereto in the annals of the world ? Protestants!
philanthropists ! was it yours ?
Meanwhile, St. Bernard of Menthon, full of days and merits,
died at Novara, May the 28th, 1008, aged four score and five years.
The heroic devotedness of the religious of St. Bernard was an
expiation for the disorders that had afflicted the Church ; but these
disorders were so great that new victims, it would seem, became
necessary to appease the wrath of Heaven, and to secure for the
Spouse of Jesus Christ a perfect triumph over the devil. The Lord
did not fail to provide them. At this very moment appeared St.
Romuald, the founder of the Camaldolese. Among all the religious
congregations that are the joy of the Church, the ornament of the
monastic life, and the admiration of the Christian world, by the
austerity of their practices and the sanctity of their lives, that of
the Camaldolese holds a front place. The holy religious com
posing it observe all that is most rude and severe as well
in the cenobitical as in the hermitical life. They embrace the
penance and mortification of both, without admitting any of the
things that are calculated to moderate their privations.
As we have said, the founder of this Order was St. Romuald, of
the illustrious house of the Dukes of Ravenna. He was born in
this city in the year 956. Scarcely had he come to the use of
reason when he abandoned himself to those vices which are so apt to
seize on the hearts of young people. He yielded thereto with so
much the less restraint as an ample fortune supplied him with the
means of satisfying his desires. But God, who had destined
Romuald to be one of the consolers of His Church, and the instru
ment of the conversion of a great many sinners, never forsook him.
A salutary remorse continually disturbed the young sinner in the
midst of his irregularities, and prepared him for repentance.
0 abyss of mercy I A new fault was the occasion of which
God made use wholly to burst his chains. Sergius, the father of
Romuald, had had a dispute with one of his relatives. He chal
lenged him to a duel, and required that his son should be his
second in this horrible affair. Romuald, shocked at such a pro
posal, refused ; but, his father threatening to disinherit him, he
consented to assist at the combat as a mere spectator. Sergius
* Anecdotes Chritiennes, p. 171.
423
killed his adversary. Romuald, then twenty years of age, was

horrified. Looking on himself as guilty of the crime of murder, he
hastened to expiate it by a rigorous penance of forty days in the
monastery of Classi,' near Ravenna. It was here that he renounced
the world for ever, by taking the religious habit.
After seven years spent in this holy house, he retired to the
neighbourhood of Venice, and took as his director a holy hermit
named Martin, under whose guidance he perfected himself in the
practice of all monastic virtues. His father, touched by grace,
entered a monastery himself, and died there in the odour of sanctity,
after having done great penance. As for Romuald, the more he
advanced, the more exemplary became his virtue. To the most
painful manual labour he joined rigorous fasts, perfect recollection,
and continual prayer. He loved this last exercise so much that he
was deeply grieved when he saw anyone praying with signs of
tepidity. " It were better," he would exclaim, "to say only one
psalm fervently then a hundred negligently."
The Emperor Otho III., having come to Italy, was publicly
guilty of a twofold crime ; but God drew good from evil. Romuald,
whom the Emperor had chosen to be his confessor, represented to
him all the enormity of his conduct, and imposed on him a public
penance. The Prince humbly submitted. Romuald's remon
strances also made a most deep impression on a favourite of the
Emperor's, who had been an accomplice in his master's crimes. He
consecrated the remainder of his days to penance, and received the
monastic habit from the hands of our saint. His conversion was
followed by that of many other nobles of the court, who all em
braced the same kind of life, under the direction of Romuald.
What joy for the Church to see young lords and princes despise
all human grandeur, and consecrate themselves to God in obscurity !
Here they tasted the purest delights in the practice of the most
severe penance. Their time was divided between prayer, the
chanting of psalms, and manual labour. Everyone had his own
particular employment : some tilled the ground, others applied
themselves to different trades, thus earning their bread in the sweat
of their brow.
Romuald, who could no longer accommodate his disciples, built
several monasteries. The most celebrated was that of Camaldoli,
situated near Arezzo (Tuscany), in a valley of the Apennines.
This valley was given to Romuald by a lord named Maldoli, and
1 This name, which it still bears, comes from classic, a fleet, which the
Romans kept near that place, to defend the frontiers from the peoples of the
North.
424
hence the monastery took the name of Oamaldoli.1 The saint

adopted the rule of St. Benedict, but he added some new observ
ances to it, and wished that his disciples should be both hermits
and cenobites at the same time. Such was the origin of the Order
of the Camaldolese.
A short distance from the monastery of Camaldoli, the hermi
tage built by the saint is still to be seen : it is on a mountain all
covered with firs and watered by many springs. The very sight of
this solitary place leads the soul to recollection and contemplation.
At the entrance of the hermitage stands a chapel, dedicated to St.
Antony. Here it is, always open, like an outpost on the frontiers
of this holy land, in order that strangers may purify themselves iu
it by prayer before going farther.
Next come the cells of the porters. A few eteps more, and we
meet a large church, richly adorned. Over the door is a bell,
whose sound is heard through the whole desert. The cell occupied
by St. Romuald, while he was forming his hermitage, is on the left
of the church. All the cells are built of stone. Attached to each
is a little garden, surrounded with a wall, and also a chapel in
which the hermits can say Mass. They are permitted to have a
fire, on account of the excessive cold that always prevails on the
mountain.
All these solitaries are governed by a superior whom they call
the Major. The whole hermitage is surrounded by a wall, beyond
which none of those who dwell there can pass : they have leave to
walk only in the woods of their enclosure. Whatever is necessary
for them is sent up from the monastery in the valley, so that there
may be nothing to interrupt their contemplation. The hermits go
to the church to recite the divine office, without being prevented by
rain or snow. They never speak in community places. They also
observe a profound silence in Lent, on Sundays and Festivals, on
Fridays, and other days of abstinence. It is, moreover, forbidden
them at all seasons to speak between Complin and Prime of the
next day.
Once again, what a consolation for the Church to see men living
like angels clothed in mortal bodies ! What a powerful example
to draw sinners from the love of creatures ! Lastly, what a coun
terpoise to the crimes of the world are so many virtues and austeri
ties practised by men who were formerly rich, and in a position
to enjoy all the pleasures of life.
The Order of the Camaldolese has produced a multitude of saints
and illustrious personages. It was hence that came forth, in our own
1 Camaldoli is an abbreviation of Campo Maldoli.
CATECHISM OF FERSEVERANCE.
425
days, Pope Gregory XVI., whose prudence, solicitude, and pro

found wisdom were so much needed by the Church in the troublous
times through which we have had to pass.' As for the holy
founder, he continued his austerities to a great age. He wore a
rough hair-shirt, and refused his senses whatever might flatter
them. He took no seasoning with the herbs that he ate, and, when
anything better prepared than usual was brought to him, he would
say meekly, "0 gluttony, gluttony! thou shalt not touch this;
thou knowest that I have declared perpetual war against thee."
At length he died, more than a hundred years old, and in the
manner that he had foretold twenty years previously : this was in
1076.'
These great saints, springing up in the fertile field of religion,
the purification taking place in morals, the ancient faith resuming
its early vigour, made the heart of the holy Spouse of the ManGod thrill with joy ; but this joy, so pure and sweet, was given
her only to prepare her for new afflictions.
In those days the Church received a severe wound from
Berengarius, Archdeacon of Angers. This innovator was so bold
as to deny the real presence of Our Lord in the Blessed Eucharist.
A cry of indignation rose on all sides : it mounted even to Heaven,
and the most amiable Defender of our mysteries appeared. Berangerius, convicted of error, retracted what he had advanced, and
died in the communion of the Church. It was he that in his last
moments said, " Yes, I have great confidence that God will regard
my tears and forgive me my own sins ; but the sins that I have
made others commitwill He forgive me them ? Will not the
souls that I have led astray meet me at the tribunal of the
Sovereign Judge, and demand my condemnation ?" He died in
these perplexities. Oh, how proper is this example to inspire us
with the utmost fear of scandal !
The great defender of the Real Presence against Berengarius
was the celebrated Lanfranc, Archbishop of Canterbury. Born at
Pavia, in Lombardy, he studied law and eloquence at Bologna.
He then passed into Normandy, where he was appointed Prior of
the monastery of Bee. It was here that he opened his school, which
soon became the most celebrated in all Europe. He proposed to
have a conference with Berengarius in the hope of bringing him
back to sound doctrine, but the proposal was not accepted. The
courageous defender of the dogma of the Eucharist did not remain
' See the Lives of theiSaints of the Camaldoli Order, in Italian, by Razzi.
2 vols, quarto.
3Heljot, t. V., p. 258.
426
idle. He wrote against the heresiarch, and confounded him in

a work styled, Treatise on the Body and Blood, of the Lord. He
assisted at several councils which were held against Berengarius,
and did not lay down his arms till he saw the error wholly defeated
and its author restored to the bosom of unity. Lanfranc died in
the odour of sanctity on the 28th of May, 1089, and was buried
in his church at Canterbury.
Another cause of sadness to the Church in those days came from
the East. Michael Cerularius, Patriarch of Constantinople, nou
rished the seeds of schism sown by Photius in the minds of the
Greeks. This time again they were crushed ; but henceforth it
might easily be seen that the Greek Church, holding only by the
weakest ties to the Latin, would not think much of breaking
altogether with her mother. This deplorable schism was not,
however, consummated till a good while later on, as we shall see.
The Mahometans, becoming more and more terrible, also afflicted
the Church in the East, by torturing the Christians of Egypt and
Palestine;' but there was a new people going to console her.
Prayer.
bo carefully over our spiritual and corporal wants. Grant us the
grace to love tenderly that Church which has given birth to such a
number of Religious Orders so useful to the world.
be kind to poor strangers.
LESSON XXXVII.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH CENTURY,
continued.)
The Church consoled and indemnified : Conversion of the Hungarians. The
Church afflicted : Wars of the Nobles. The Church consoled : Truce of
God. The Church attacked : Saracens in the East, in Africa, in Italy.
The Church defended and consoled: Crusades; Foundation of the
Carthusians.
To console the Church, and to indemnify her for the losses that she
had sustained by the heresy of Berengarius, the schism of Michael
Cerularius, and the invasion of the Mahometans, we have said that
God was about to grant her a new people : it is again from the
1 Fleury, L VIII et suiv.
CATECniSM OF PERSEVF.EANCE.
427
North that they come. For several centuries these vast countries
had been giving to the Church her most faithful children. Yesterday it was the Poles, the Normans, the Russians ; to-day it is the
Hungarians. Nothing less : the children of those Huns so terrible
who, in the train of Attila, frightened the world in the sixth
century, wish in their turn to become meek and gentle lambs under
the crook of the Divine Shepherd.' In the eyes of the enlightened
man, the conversion of the Hungarians, like that of the other
Northern peoples, is a miracle of the first order, which of itself
alone proves the divinity of Christianity.
Equalling in rudeness the Normans, the Hungarians probably
surpassed them in cruelty. They used to eat raw flesh and to drink
blood : they would cut into pieces the hearts of their prisoners, and
take them as medicine. Since the time of Attila's ravages, they
had often desolated Germany, Italy, and Lorraine, everywhere
leaving traces of their frightful cruelty behind them. They burned
churches, massacred Priests at the foot of the altar, and led away
into captivity a countless number of Christians, without regard to
age, sex, or rank. Yet the Christian .Religion was powerful enough
to sweeten the temper of these barbarians, and to inspire them with
sentiments of humanity and virtue !
God, wishing to convert them, touched the heart of one of their
kings named Geysa, and gave him dispositions so favourable towards
Christians that he ended by receiving Baptism with all his family.
An apostle as soon as a neophyte, the pious monarch earnestly
desired to banish paganism from his states. One night God sent
him a dream, in which he saw a young man of wondrous beauty,
who said to him, " Thy design shall not be executed by thee : thy
hands are stained with human blood. But thou shalt have a son,
who will accomplish thy purposes. He shall be of the number of
the elect of God, and, after reigning for a time on earth, shall reign
for ever in Heaven."
In effect, the king had a son, whom he named Stephen, and
who was baptised by St. Adalbert, Bishop of Prague. This young
prince, carefully brought up, gave extraordinary marks of piety
from his childhood, and became in course of time the apostle of his
subjects. No sooner had he ascended the throne than he concluded
a treaty of peace with the neighbouring peoples, and occupied him
self wholly with the establishment of Christianity in his states. To
render his efforts successful, he distributed abundant alms and
prayed with great fervour : he was often to be seen in the church,
1 See Joseph Assfimani, Comment, in Calcnd. ; De Guignes, Hist. Gtntrale
des Huns.
428
CATFCHISM OF PERSEVERANCE.
prostrate on the pavement, offering up to God his sighs and tears.

He sent everywhere in search of evangelical labourers. He him
self accompanied the preachers, and discharged the functions of a
missionary. The conversions that he wrought were innumerable.
The blood of martyrs having flowed in many places, the evangelical
seed throve so rapidly that the holy king had the consolation of
seeing idolatry disappear entirely from his kingdom.
To give proper consistence and form to the Church of Hungary,
it was divided into ten bishoprics, of which the metropolis was
Strigonia on the Danube : a holy religious named Sebastian was
placed here as Archbishop. The king sent an ambassador to Rome,
begging the Sovereign Pontiff to confirm all the foundations of
bishoprics and monasteries that he had made, and to confer on hint
the title of king.1 The Pope granted him what he asked, and sent
him a rich crown, to which he added a cross, that he permitted him
by special privilege to have carried at the head of his army, as a
sign of the apostleship to which his zeal had urged him in the
midst of his subjects. Hence comes the title of Apostolic, which is
borne by the kings of Hungary. A civiliser of his people, because
he was their apostle and their model, St. Stephen wished to secure
the fruit of his labours by placing his kingdom under the protection
of the Blessed Virgin, towards whom he had a tender devotion.
He renewed this consecration some time before his death, which
occurred on the Feast of the Assumption, 1038.
With a few exceptions, of which we shall speak later on, the
whole West was Christian. The savage nations of the North now
rested like gentle sheep in the fold of the Church. Civilisation,
the daughter of Faith, had everywhere followed the Cross of the
Saviour, and the sacred standard was uplifted far beyond the
limits of the ancient Roman Empire.
To make of all these peoples, who had become Christians, but
one family, there remained one abuse to be grappled withthe
last fruit of the original barbarism of so many warlike hordes. The
lords, great and little, whose strongly fortified castles crowned the
hills from one end of Europe to the other, had recourse too fre
quently to arms in order to avenge their real or imaginary wrongs.
Like vultures that, from their lofty homes among the crags, sweep
down on the valleys to carry off their prey, these men as yet un
tamed descended at every turn from their threatening towers and
fell on the lands adjoining their own. No longer was anything to
be heard of but burned and ruined castles, wasted crops, murders,
and tears !
1 Miceslae, Duke of Poland, who had embraced Christianity in the year
965, also begged the same Pope Sylvester to confirm to him the title of king.
429
Christian charity was violated, and the poor inhabitants of the

plains suffered much from these continual battles. Kings were too
weak to put a stop to so many disorders. The Church, the common
mother of all classes, came to the aid of society, and neglected no
means of removing this abuse. Fearing lest she should not succeed
if she asked for peace in absolute terms, she proposed a truce on
certain days. It was commanded in several councils, under pain
of excommunication, that all lords and knights should cease hos
tilities from "Wednesday evening till Monday morning, and during
all Lent and Advent.
The last days of the week were consecrated to this truce rather
than the others, in memory of the mysteries thereon accom
plished : the institution of the Blessed Eucharist, and the passion,
burial, and resurrection of Our Lord. This touching law received
the beautiful name of the Truce of God.' The most zealous
preachers of the Truce of God were St. Odilo, Abbot of Cluny,
and the Blessed Richard, Abbot of Verdun. How many perhaps
among those who ridicule monks and insult the Church are in
debted for the benefit of their existence to the Truce of Godthe
work of monks and the Church !
Behold, then, the Divine Spouse of the Man-God extending her
mantle, the Chaste Dove of Calvary extending its wings, over all
Europe ! Peace reigns among Christians ; morals are purified ;
social institutions are deeply penetrated with the spirit of Chris
tianity; great men shine on the throne and in the cloister;
Christian Europe is full of life. Everything bespeaks the ap
proach of a solemn epoch, an epoch of great events.
In effect, a wonderful war is going to break out : the East and
the West will rise against each other. The Mahometans or Saracens,
called forth by God to punish guilty Christians, as the Assyrians
of old to punish prevaricating Jews, forget their mission, and wish
to exterminate the Christian people, whom they have orders only
to keep to their duty by salutary corrections. Under the leader
ship of their caliphs, they take possession of a great part of the
East. After subjugating Africa, they pass into Spain, infest the
Adriatic Sea, make themselves masters of Calabria, and threaten
the rest of Europe, carrying with them what they have carried
everywherecorruption, slavery, and barbarism. Jerusalem had
just fallen before them. The Holy Sepulchre, the cradle of the
religion and civilisation of the world, was in their hands : yet a
little while, and the whole earth should become the prey of Mus
sulmans.
But God, who said to the sea, " Thus far shalt thou come, and
1 See Ducange : Tree a Dei.
430
CATECHISM OF r-EliSEVERANCE.
here, against this grain of sand, shalt thou break the pride of thy
waves," knew how to oppose a barrier to the wild torrent. It was
a Priest who first of all pointed out the danger. At his voice, all
Europe rose like one man. The Crusades were decided on. The
first was approved of by acclamation. "We call Crusades those
wars undertaken, in the middle ages, to reconquer the Holy Land,
occupied by the Saracens. Whoever engaged therein took as the
sign of his engagement a red stuff cross, worn on the right
shoulder. It was this that gave such persons the name of Crusaders,
and the wars Crusades. Of these wars we count six principal
ones.
Before relating their history, it will not be amiss to make
known the influence which they exercised. Now, it is acknow
ledged in our days that the Crusades had these results:
1. They put an end to private wars, which the lords used to
wage against one another in France and Germany, in England and
Italy: wars ever recurring, thinning the nobility, crushing the
people, and drawing in their train robbery, murder, and other most
odious deeds.
2. They gave rise or at least increase to commerce with foreign
peoples. The Crusades, it is true, took away large sums of money
to Asia, but they caused much larger sums to flow into Europe. By
exercising Europeans in navigation, the Crusades urged them on to
attempt long voyages, brought about the invention of the compass,
and prepared the way for the discovery of America.
3. They contributed very much to the spread of knowledge in
the "West, especially in France. With a view to convert the
Saracens and the schismatics of the East, the Popes wished that
schools should be established for teaching Arabic and other oriental
languages. Rome, Paris, Oxford, Bologna, and Salamanca had
able masters : maintained at Rome by the Holy See, at Paris by
the king, and in the other cities by the Prelates, monasteries, and
chapters of the country. Independently of their lectures, they
were obliged to translate into Latin the valuable works written in the
languages which they taught.
4. They gave liberty to the poorer classes. By declaring that
all men are brethren, Religion had fixed in minds the principle of
universal libertya wise, reasonable, necessary liberty, which ex
cludes neither power nor subordination ; but continual revolutions
bursting on the world had not permitted the Church to deduce all
the consequences of this principle. True : millions of men already
enjoyed liberty ; yet a great many others were still waiting for it.
The Crusades came. Before setting out for the Holy Land, the
lords are to be seen granting freedom to their serfs, in order to have
CATBCHISM OF PERSEVERANCE.
431
the money required for the expedition. Others make a vow to set
them free, if success in war crown their efforts, or if Providence
bring them home safe.
5. They sweetened the lot of Eastern Christians. Even after
these fell again under the sway of the Saracens, they were no longer
exposed to the same insults and injuries.
6. The Crusades drove hack the Mussulman power into Upper
Asia, and rendered it for a long time unable to attempt anything of
importance against Europe.'
We have said that it was a Priest who first drew attention to
the danger that threatened the West from the Saracens. This
Priest, whose name has become so celebrated, was called Peter the
Hermit. He belonged to the diocese of Amiens. Having made a
pilgrimage to the Holy Land, he was deeply afflicted to see the
sacred places profaned by infidels. He conferred with Simon, the
Patriarch of Jerusalem, on the matter, and in their conversations
they conceived the design of delivering Palestine from the slavery
under which it had so long groaned. Peter, on his return, went to
the Pope, Urban II., and drew for him such a touching picture of
the state to which the Christians had been reduced that the
Sovereign Pontiff sent him from province to province in order to
stir up both princes and peoples to make a great effort for the
deliverance of their oppressed brethren. Peter seemed at first sight
ill suited for the management of so important an affair.
He was a small man, not of very pleasing countenance. He
wore a long beard and a coarse habit ; but under this humble
exterior were hidden a great heart, a fiery enthusiasm, an heroic
courage, and a sprightliness and energy of thought which enabled
him to convey, in a flood of eloquence, his own feelings into the
souls of those to whom he spoke. His life, poor and most austere,
gave him a new degree of authority. He bestowed on others any
thing better than usual that he received, ate nothing but bread,
drank nothing but water : and all this he did with that unaffected
and judicious piety which became a genius of a high order.
Pope Urban appointed a council to he held at Clermont, whither
many princes congregated. He himself spoke therein so emphati
cally, that all present burst into tears, and cried out with one voice,
God wills it, God wills it ! These words, which everyone repeated
as if by inspiration, seemed a happy augury, and became afterwards
the war-cry of the Crusaders. All France, Italy, and Germany
were soon in motion. Great and little showed the same eagerness
' See Michaud, Hist, des Croitades, and the Italian work, Apologia de tccoli
barbari.
432
to take up the cross. What was most edifying was that private
enmities and wars, kindled in most of the provinces, suddenly
ceased. Peace and justice seemed to have returned to the earth, in
order to prepare men for the Holy War.
France, so plainly destined to defend the Church, and to propa
gate the Gospel, distinguished itself among all nations. It had the
honour of giving the leader of the Crusade : this was Godfrey of
Bouillon. To the prudence of manhood and the ardour of youth
this hero joined the valour of a knight and the piety of a saint.
The expedition set out, crossed a portion of Europe and Asia, took
Antioch, and encamped before the walls of Jerusalem.
The city could resist for a long time. The Saracens had ne
glected no means of putting it into a state of defence ; but the
Crusaders wrought prodigies of valour, and, at the end of five
weeks, they took it by stormon a Friday, at three o'clock in the
afternoon. This last circumstance was remarked as corresponding
to the day and hour of Our Lord's expiring on the cross. In the
first flush of victory, nothing could hold back the soldier : the in
fidels, of whom the city was full, were put to the sword, and the
massacre was horrible. But in a little while this transport of
fury gave place to sentiments of the most tender piety. The
Crusaders laid aside their blood-stained garments, and went, bare
footed and striking their breasts, to visit all the places consecrated
by the sufferings of the Saviour. The few Christians that had been
left in Jerusalem shouted with joy, and returned thanks to God for
having delivered them from oppression.
Eight days afterwards, the princes and lords assembled to elect
a king capable of defending this precious conquest. The choice
fell on Godfrey of Bouillon, who was the most valiant and virtuous
man in the whole army. He was led to the church of the Holy
Sepulchre, and there solemnly proclaimed. A golden crown having
been presented to him, the pious hero refused it. " God forbid,"
he said, " that I should ever wear such a crown in a place where
the King of Kings wore only a crown of thorns !"'
At the moment when the Christian peoples had decided on march
ing against the infidels, angels of peace and prayer had taken the
way of solitude, in order to obtain victory for their brethren ; or to
expiate the disorders inseparable from those distant expeditions ; or
to oppose a counterpoise to the heresies that were still afflicting the
Church ; or to wipe away the tears that the heresy of Berengarius
had just caused the Church to shed ; or, in fine, to perpetuate the
true spirit of Christianity and to teach all generations to serve
i See Diet. Met., art. Vitrre Damien ; Hist, abrigic de VEgliee.
CATECHISM OV PEK8EVERANCE.
433
God in spirit and in truth. At this time was established the Order
of the Carthusians, the most perfect of all, since it has never had
any need of a reform. Let us leave the tumult of the camp, and
recollect ourselves before visiting the wondrous scenes of solitude.
The founder of this celebrated Order was St. Bruno. He
was born at Cologne about the year 1 060. His parents, commend
able for their piety, thought well to bring him up under their own
eyes : the young Bruno made rapid progress in learning and virtue.
Appointed theologian and chancellor of the diocese of Rheims,
whither he had gone to finish his studies, he saw his reputation
spreading far and wide, and bringing to his ears the most flattering
applause. But he never felt vain of the gifts of God ; on the con
trary, he employed them to extend the Kingdom of Jesus Christ.
Impelled by grace and the desire of a more perfect life, he re
solved to quit the world. He confided his project to six of his
friends, and invited them to accompany him : two of them were
canons of St Rufus, in Dauphine. " Solitude will not suffice for
us," said St. Bruno, " if we have not a man enlightened in the ways
of God to guide us." " In our country," answered the two canons,
" we know a holy Bishop whose cares are all to save the world by
penance ; and he has in his diocese a great many woods, deserts,
and rocky places, almost inaccessible to men."
This Prelate was St. Hugh, Bishop of Grenoble. Bruno, de
lighted at the discovery, went off with his six companions to find
the man of God. Having reached Grenoble about the feast of St.
John the Baptist in the year 1086, they fell at the feet of St. Hugh,
and begged him to grant them a place in his diocese where they
might serve God without being a burden to men, and far away from
intercourse with the world.
At the sight of these seven unknown travellers, the holy Pon
tiff recollected a vision that he had had the preceding night It
seemed to him that he saw God Himself building a temple in the
desert of his diocese called the Chartreuse, and that seven stars, which
rose out of the ground and took the shape of a crown went before
him as if to show him the way there. He immediately applied the
vision to Bruno and his companions, embraced them tenderly, and
proposed to guide them himself to the desert of Chartreuse.
Nothing more proper than the appearance of this solitude to
elevate the soul and to engage its powers : the terrible and sombre
beauty that everywhere meets the eye would convince even an
atheist of the existence of God. It would be enough to bring him
here, and to say to him, Look around you ! A deep valley, girt by
bleak, rugged rocks, and covered during the greater part of the
year with snows and mists : such was the cradle of the Carthusians.
vol. in.
29
434
To render the valley, if possible, still more lonely, St Hugh for

bade women, huntsmen, and shepherds from approaching it. Over
joyed at finding a place such as they desired, entirely secluded from
the rest of the world, Bruno and his companions began by building
an oratory, and little cells at a short distance from one another, as
in the ancient Lauras of Palestine. Who can describe the admirable
life led by these angels of the earth in their solitude ? They bound
themselves to perpetual silence, in order to have no conversation but
with God. They spent a great deal of their time in singing His
praises. After prayer followed manual labour. The most ordinary
kind thereof was the transcription of pious books, so as to earn a
livelihood, without being a burden to any person. With hardly a
trifle of difference, such is at this day the life of the Carthusians.
They fast eight months of the year. On Sundays and Festivals
they take their meals in common. On other days their portion is
sent to them : everyone receives it through a little window that
opens into his cell, and they eat alone like hermits. Prayer, read*
ing, and manual labour are their usual occupations. Every re
ligious has a little garden attached to his cell, which he cultivates
himself. All rise about ten o'clock at night to recite the office.
Towards three they take a little rest, and rise again at five or
six. They never lay aside the hair-shirt. They sleep without
undressing : a simple straw mattress serves them as a bed.
Perfectly calm in the midst of a noisy world, whose echoes
seldom reach their ears, they pray unceasingly for their brethren,
and act as lightning-conductors for society. Earthly angels, living
in mortal flesh as if without it, they represent John the Baptist in
the desert, and form the chief ornament of the Spouse of Jesus
Christ. They are eagles that take their flight towards Heaven,
and justly is their Order preferred to all others.' Here, especially,
is preserved in all its purity the true spirit of the Gospel. We
shall cite only one example :
The Saviour said, He that will be first among you, shall be your
servant.' This expression, supported by the example of the God
who pronounced it, changed the thoughts of men regarding power.
In Christianity, splendid offices and employments are called
charges : not vainly so. The number of Saints, that is to say, of
true Christians, who have refused, or accepted with trembling, the
dignities offered them, is very great. The number of those who
have died the victims of their charges, is perhaps greater ; since,
for them, the exercise of power was but a long martyrdom, a
devotedness by day and night to the interests of their inferiors.
' Bona, De div. Psalmodia, c. xvili.
2 Matt., xx, 27.
435
This eminently social manner of regarding greatness is that

which prevails among the Carthusians. In their language, so truly
philosophical, because so truly Christian, it is said that a prior asks
mercy "when he asks to be discharged from his superiority ; it is
said that mercy is done him when he is not continued in such office,
and that mercy is not done him when he is continued in it.' Oh,
how much we have forgotten this Christian idea of power ! Hence,
see what rivalry! what intrigues! what meannesses among the
great, and what misfortunes on the people !
Models of the virtues which we have just sketched, and
living in Heaven rather than on earth, is it surprising that the
Carthusians behold the approach of death with a holy joy, and that
the funeral of one of their brethren is more like a festival than
anything else ? When a Carthusian dies, he is shaved, washed,
and clothed in his best attire. His hands are joined on his breast,
and he is given a little cross. Before the office, he is carried to
the choir and placed in his stall as if he were still alive. The
moment of burial having arrived, all the brethren salute him
as if to warn him of his departure. Then two of the religious,
taking hold of him under the arms, convey him along, preceded by
all the others chanting the prayers of the Church, to the place of
burial. He is lowered gently into the grave. His cowl is then
drawn over his face, and the Abbot throws on him the first shovel
ful of clay. The religious next come forward, and do as their
Abbot has done. Then every one of these angelic men, holding in
his hand a bouquet of the prettiest flowers in his little garden,
throws it into his brother's grave, as a souvenir of friendship, and
a touching emblem of the virtues of the deceased.
Six years after the foundation of the Chartreuse, the Sovereign
Pontiff, who had been a disciple of St. Bruno, made him come to
Rome. The humble religious obeyed, notwithstanding the great
regret that he felt in quitting his dear solitude. However, the life
of the world was so much opposed to his tastes that, after sojourn
ing for some time at the pontifical court, he besought the Pope to
let him return to the desert. The Holy Father ended by giving
his consent; but he would never agree to the Saint's leaving Italy.
Bruno retired therefore into the mountains of Calabria, where he
founded a new monastery.
At length the time arrived when God should reward the labours
of His servant. Perceiving the approach of death, Bruno gathered
his religious round his bed, and made before them a public confes
sion of his whole life, and a profession of his Faith. He declared
' Diet, de Trevoux.
436
that he helieved all the mysteries of Religion firmly and unhesi

tatingly. He expatiated more fully on the Eucharist, by reason of
the heresy of Berengarius, which had lately disturbed the minds of
the Faithful. The following Sunday, October 6th, he surrendered
his soul to God, not having yet attained the fiftieth year of his age :
this was in 1101.'
Prayer.
0 my God ! who art all love, I thank Thee for having raised up so
many Saints to keep Faith and Morals alive in the world : it was
for us that Thou didst do so. Grant us the grace to profit by so
many benefits, and to imitate the models that Thou hast given us.
often say to myself, If a Saint were in my place, what would he do ?
LESSON XXXVIII.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH AND TWELFTH
CENTURIES.)
The Church afflicted : Sacred Fire or St. Antony's Fire. The Church con
soled : Foundation of the Order of St. Antony of Vienne. The Church
attacked : Saracens in the East. The Church defended : Knights of St.
John of Jerusalem or Knights of Malta. The Church afflicted : Leprosy.
The Church consoled : Knights of St. Lazarus. The Church attacked :
Scandals and Errors. The Church defended and consoled : St. Bernard.
The history of the Church is, properly speaking, only the history
of the divine action in protecting Christian truth, and in propa
gating it despite all obstacles. Many a time already have we had
occasion to remark that God always places the remedy beside the
evil, consolation beside suffering. To heresy, He opposes Apologist
Saints and Orders ; to scandals, Contemplative Saints and Orders ;
to public calamities, Infirmarian Saints and Orders. The eleventh
century will present us with some new proofs of this immutable
law of Providence.
While the Christians of Europe were hurrying to the East in
order to help their oppressed brethren, a terrible disease broke out
. suddenly in France and several other countries of the West. This
disease, which no one was able to explain, and which the people
always called the Sacred Fire, St. Antony's Fire, or Sell Fire,
1 See Helyot, t. VII, p. 367.
437
made its ravages chiefly in the eleventh and twelfth centuries. The
mysterious evil began with a black spot, which spread rapidly,
caused a dreadful heat, dried up the skin, and rotted the flesh and
muscles, which separated from the bones and then fell off in shreds.
A devouring fire, it sometimes consumed its victims in a few hours.
The limb attacked became black and dry; it generally putrified,
and occasioned unspeakable pain. The plague raged so fiercely '
that in a few years it swept away thirty millions of people.
A gentleman of Dauphine, named Gaston, Lord of La Valloire,
had an only son named Guerin, who was attacked by this terrible
disease. The father exhausted all the resources of medicine for the
cure of his son ; but in vain. He then had recourse to St. Antony,
whose protection he had himself experienced in a dangerous illness.
He humbly besought him to obtain the restoration of his son's
health, and promised that, if heard, he would consecrate both him
self and his son, with all thoir property, to the relief of poor persons
attacked by the Sacred Fire, and to the lodging of those pilgrims
who came from all parts to implore the intercession of him whose
very name, as St. Athanasius says, made the devils tremble, and
whom God had given to Egypt as a sovereign physician.
Gaston had no sooner ended his prayer than he fell asleep. St.
Antony appeared to him, and reproved him for showing more
eagerness to obtain health of body than health of soul for his son.
" Nevertheless," added the Saint, " God has heard your prayer :
fulfil therefore your promise. You and all those who consecrate
yourselves to the relief of the sick, mark yourselves with a bluecoloured tau." He showed him the figure of it with the end of his
staff, which he planted in the ground. Immediately the staff
seemed to grow green, and to send out branches, which covered the
whole earth, and which a hand, coming forth from heaven, blessed.
The tau is a capital letterf : it is the sign with which it is said
in the Apocalypse that the foreheads of the elect will be marked.
It has a close resemblance to a cross, or rather it is exactly of the
form of a cross.'
On his return, Gaston found his son out of danger, and informed
him of his vision and of the promise that he had made. The son
approved of his father's resolution. Without further delay than
was necessary to set their domestic affairs in order, they departed
for the town St. Antony, there consecrated their goods and persons
to the service of the sick poor, and built near the church a hospital
to receive them. It was on the 28th of June, 1095, that Gaston
and his son laid aside their worldly dress in order to clothe them1 See our HUtoire du boti Larron.
438
CATKCHI8M OP PEKSEVEH ANCE.
selves with humble, black habits, marked with a blue tau on the
left side. So charitable a resolution was soon known in the sur
rounding castles. Eight other personages, distinguished by their
rank and their virtue, came to join them. These ten men, having
bid an everlasting farewell to the world, originated the Order of
the Antonines, one of the most celebrated and useful, as well as longlived, since it subsisted till the eighteenth century. As long as
the horrible affliction lasted which it was commissioned to solace,
this heroic Order let a great portion of Europe feel the effects of its
tender charity.'
The Church, happy in having relieved her children that dwelt,
so to speak, under her wings, did not forget those that lived in the
most remote provinces of the East. The Saracens and Turks, like
cruel wolves in pursuit of their prey, were roaming round the fold
of Jesus Christ. To-day they fall on one Christian country, to
morrow on another, putting all to fire and sword, killing the men
and leading away the women and children into captivity. In order
to raise round His dear flock a barrier impassable to these ferocious
beasts, the Lord spoke to the hearts of some of those noble warriors
whose valour had won Jerusalem, and inspired them to devote
their lives and property to the defence of Christian populations.
These renowned heroes formed themselves into religious bodies :
of which we count thirty.
The most illustrious was that
of the Knights of St. John of Jerusalem, afterwards called the
Knights of Rhodes and Knights of Malta, when those two islands
had become the place of their abode and the scene of their ex
ploits.
The Blessed Raymund du Puy, a native of Dauphine, the second
Grand Master of the Order, gave the rules which served as statutes
for the Knights, and which embraced the three vows of poverty,
chastity, and obedience: this was about the year 1 1 1 8. It would
be too long to relate the splendid feats of arms that shed so much
lustre on the Order of St. John of Jerusalem : we shall confine
ourselves to one.
In 1565, Soliman II., Emperor of the Turks, one of the most
dreadful enemies of Christianity, resolved to take the island of
Malta, defended by the Knights. The whole Ottoman army, num
bering more than a hundred thousand warriors, on board a fleet of
a hundred and fifty- eight galleys, eleven large ships, and a dozen
other transports, suddenly appeared before Malta. During the
space of four months the city was attacked with incredible ardour,
' Hflyot, t. ir, p, 110 ; and VAbbeye de Saint-Antoine, by a Priest of Notre
Dame de V Osier, octavo, 1844.
439
and was still more valiantly defended by the Grand Master, John
de la Valette, and his knights. This great man had a confidence in
God equal to his coolness.
One Sunday, while he was at Vespers, the news reached him
that the Turks had made a large breach in the walls and were be
ginning to mount them. "Go on with Vespers; when they are
done, I will go and see," was the only answer of the Grand Master.
In effect, the office over, he went to the threatened place, achieved
prodigies of valour, and drove back the enemy. During the siege,
the infidels lost more than twenty thousand men, and there were
seventy-eight thousand cannon shots fired at Malta, which had no
other ramparts than the breasts of the heroes who defended it. The
city was totally destroyed ; but the Grand Master repaired all, and
built a new city, which was called Valette City. This work
completed, the worthy Grand Master died with as much piety as he
had shown courage and prudence throughout the course of his life.
Europe resounded with the fame of so great a victory. The
Emperor Charles V. sent to the Grand Master a golden sword
enriched with precious stones. Every year, in thanksgiving for
the deliverance, a solemn procession took place at Malta, on the
Nativity of the Blessed Virgin, the day of the raising of the siege.
The Grand Master was* there at the head of all the Knights. In
his suite was a Knight, who carried the standard of religion; on
his left, a page who carried the drawn sword sent by Charles. At
the beginning of the Gospel, the Grand Master took the sword from
the hands of the page, and held it erect during the reading of the
divine book, in order to show his readiness, as well as that of all
the Knights, to fight in defence of the Faith.
The Order of Malta was divided into languages: the languages
were the different nations of which it was composed. It reckoned
eight: Provence, Auvergne, France, Italy, Aragon, Germany,
Castile, and England. It held lands in all these provinces, whose
revenues were spent in the war against the infidels, and in the relief
of the poor, for the Knights were first instituted to assist the dis
tressed pilgrims of the Holy Land. They always preserved the
spirit of their institute ; and Christian Europe saw, during many
ages, these bravest of the brave, the flower of the nobility, spend
their lives on battle-fields, or near the pillow of the sick in hospi
tals, or at prayer in their cloisters.
It was always a Grand Cross Knight that was Grand Hospi
taller, in order to make sure that the sick were properly cared for.
He had always as helpers some Knights, good and true men,
charged to dispense medicines. The Grand Hospitaller and these
overseers likewise took care of abandoned children, whom they
440
CATECHISM OF FERsKVKKANCE.
brought up at the expense of the common fund, to the age of eight

years. The Grand Master took the title of Guardian of the Poor of
Jesus Christ, and the Knights called the sick and poor Our Lord*}
Attendance on the sick and prayer were, in times of peace, the
occupations of the Knights. But, at the first alarm, they took up
again their swords, and rushed in the twinkling of an eye whither
soever their presence was needed. As terrible on the field of battle
as they were gentle towards the sick, these truly Christian heroes
wrought prodigies of valour. Then, when the trumpet summoned
them from the conflict, they went, still covered with gore and dust,
to thank at the foot of the altar that God who gives victory, and to
hang from the arches of His temple the flags won by their
1 Michaud, Hist, des Croists, t. V, p. 239 :
We have seen that St. John the Almoner called the poor his Masters.
Born of Christianity, the idea expressed by these words has never been lost in
places where the true spirit of Christianity has been preserved. Out of
thousands of examples, we shall content ourselves with citing some of the
regulations of the hospital of Noyon, refounded and completed, in 1218, by
Bishop Stephen of Nemours. They were transferred according to the text
into the rules drawn up in 1233 and 1248, by proper ecclesiastical authorities,
for the hospitals of Amiens and Beauvais.
" Art. 34. Antequam infirmus recipiatur, peccata confiteatur, et, si necesse
fuerit, religiose communicetur ; postea ad lectum ducatur, et ibi, quasi dominm
domus, quotidie antequam fratres comedant caritative reflciatur ; et quidq-tiid
in ejus desiderium venerit, si tamen inveniri poterit, quod non sit contrariumei,
secundum posse domus ei qunratur, donee sanitati restituatur. Et ne quis
sanitati restitutus, pro nimis festina recessione recidivum patiatur, septem
ditbus in domo sanus, si voluerit, sustentetur.
" Art. 35. Inflrmi nunquam sint sine vigili custodia."*
Where can we find better arrangements than these, which make the poor
sick man the lord and master of the house into which he is received ; which
impose on the religious an obligation of not taking their own frugal refection
until they have provided for all his wants; which secure him day and night
the attendance of charitable and devoted guardians ; which, in fine, give him
a right to remain in the hospital, not only till his cure is effected, but also
during the time necessary to fully establish bis convalescence ? And, as a
guarantee of the strict observance of these rulesthe expression of all the
thoughtful tenderness of Christian charitythe monks and nuns of St. Augus
tine add to the ordinary vows the following engagement : 1 offer and dedicate
my soul and body to God, to the Blessed Virgin Mary, to St. John the Baptist,
to St. Augustine, and to all the other Saints of Paradise, for the service of the
poor members of Jesus Christ : in the name of the Father, and of the Son, and
of the Holy Ghost. (Spicil., t. XII, p, 60).
Spicileg. de D. L. d'Archerv, t. XII, p. 54 et 68 ; t. XIII, p. 335, eait. in-4o.Refore
the sick man is received, he is to confess his sins, and, if necessary, to make a pious com
muinon. Let him then be taken to bed, and there, like the master of the house, let his
food be every day kindly served up to him before the brethren ; and whatever he takes a
fancv /or, provided it can be had and will not be injurious to his health, let it be procured,
according to the means of the house, until he is well. And for fear of a relapse, in case ha
should quit the house too soon, let him be kept on for srven davs after his recoverv, if he
wish itThe sick shall never be left without a careful attendant.
CATECHISM OF PEHSEVERANCE.
441
bravery. Besides the three vows of poverty, chastity, and obedience,

the Knights made another : they swore never to count the number
of their enemies, never to turn round their head in battle, and,
whatever was the danger, always to march on.
Let us mention some of the ceremonies that used to accompany
their reception. The twofold spirit of strength and sweetness which
characterises the Christian Religion is here manifested with a splen
dour and simplicity that cannot be sufficiently admired. The postu
lant, clothed in a long dark robe and a short cloak, placed himselfon
bis knees at the foot of the altar, holding in his hand a white taper
lighted, and a drawn sword to be blessed by the Priest. He had
prepared for his reception by a general confession and the Holy
Communion.
After reciting several prayers and sprinkling some holy water
on tiie sword and the Knight, the Priest returned the sword to him,
saying, Receive this holy sword, in the name of the Father, and of the
Son, and of the Holy Ghost, Amen. Make use of it for your own
defence and that of the holy Church of God, to the confusion of the
enemies of the Cross of Jesus Christ and of the Christian Faith ; and
take care, as far as human frailty permits, never to strike anyone un
justly. The sword is then returned to its scabbard, and the Priest,
placing it by the side of the Knight, says, Gird on this sword in the
name of Jesus Christ, and remember that it was not so much by arms
as by their great faith that the Saints conquered kingdoms.
The Knight, then drawing the sword from the scabbard, was
told. This sword, by its flashing brightness, denotes faith; by its
point, hope ; by its hilt, charity. Make use of it for the Catholic
Faith, forjustice, for the consolation of widows and orphans. This is
the true profession and justification of a knight : since sanctification
consists in offering the soul to God, and the body to dangers, for the
service of God.
The Knight, receiving the drawn sword, brandished it three
times, and was told, These three times that you have brandished the
sword in your hand signify that, in the name of the Holy Trinity,
you are to meet all the enemies of the Catholic Faith with the hope of
victory. May God give you grace to do so! Amen. All these
prayers and admonitions have such a deep meaning, that it will be
permitted us to enter into some details regarding them. The power
of the sword is the most terrible that men know. Religion, before
intrusting it to any of her children, wishes to have them understand
well in what spirit, for what end, and in what cases it is to be used.
Where else shall we find more instructive ceremonies, more touch
ing lessons?
Then golden spurs were shown to the Knight, and he was
442
addressed thus : Do you see these spurs ? They inform you that, as the
horse fears them when he neglects his duty, so you ought to fear
quitting your rank and vows to do evil. It is golden ones that are
put to your feet, because gold is the richest of metals and a symbol of
honour. At the same moment a Knight comes forward and fastens
them to the new member's feet.
The receiver then took the cloak of the Order, and, showing the
new member the eight-pointed cross attached to the left side of the
cloak, said to him, This cross we wear white as a sign ofpurity. You
ought to wear it inside as well as outside your heart, without spot or
stain. The eight points are a sign of the eight beatitudes that you
ought always to possess within you, which are, 1 , to be spiritually
content ; 2, to live without malice ; 3, to bewail one's sins ; 4, to be
humble under injuries; 5, to love justice ; 6, to be merciful; 7, to be
sincere and clean of heart ; 8, to suffer persecutions. These are ao
many virtues that you ought to engrave on your heart for the consola
tion and preservation of your soul. And therefore I advise you to
wear this cross, sewed on the left side, over the heart, and never to cast
it away.
The receiver then made the Knight kiss the cross, and, putting
the cloak on his shoulders, said to him, Take this cross and cloak in
the name of the Holy Trinity, for the salvation and rest of your soul,
for the increase of the Catholic Faith, and the defence of all good
Christians, for the honour of Our Lord Jesus Christ. Wherefore I
place this cross on your left side, near your heart, that you may love
it well and with your right hand defend it, commanding you never to
renounce it, for it is the true banner of our Religion. This cloak with
which we have clothed you is a figure of the garment, made of camel's
hair, with which our patron St. John the Baptist was clothed in the
desert; and therefore, in taking this cloak, you renounce the pomps
and vanities of the world. Wear it during the time marked out for
you ; procure also that your body may be buried in it.
On the cloak were fastened, in white stuff, all the ornaments of
the Passion. Wherefore, the receiver said to the Knight, That you
may place all your hopes for the forgiveness of your sins in the Passion
of Our Lord Jesus Christ, behold a figure thereof in this cord with
which He was bound by the Jews. This is the crown of thorns. This
is the pillar to which He was bound. This is the lance with which
His side was pierced. These are the baskets for giving Him alms in
the poor, and with which you will beg for Him, when your own goods
do not suffice. This is the sponge which bore Him a draught of
vinegar and gall. These are the scourges with which He was beaten.
This is the cross on which He was crucified. I have placed it on your
shoulder in memory of the Passion, wherein you will find the rule of
443
your soul. This yoke is exceedingly sweet and light, and hence Ibind
your neck with this cord as a sign of the servitude promised by you.
The cord was of white or black silk.
Thus, from head to foot, the religious knight read on his gar
ments his duties, his promises, and his sublime vocation. He could
not make a step or cast a look on himself without being reminded
of the great holiness and valour which ought to distinguish him.
For so much devotedness, what rewards were promised him ?
The receiver informed him in these terms : We make you and all
your relatives participators in all the spiritual goods now and hereafter
belonging to our society throughout all Christendom.'
These valiant knights, who, during so many centuries, held up
their noble breasts as a living rampart round Christendom, pro
cured for the Church the repose needed in order to labour for the
sanctification of her children, and to continue her journey towards
Heaven : she profited of it
The twelfth century opens, an age of fervour and glory, in
which the twofold genius of Faith and Charity covers all Europe
with splendid masterpieces, with noble asylums of prayer and
virtue. In the previous century there were twenty religious con
gregations established ; now more than forty are going to immor
talise this beautiful period of the middle ages. "Why should we not
speak of so many wonders, so proper to make the heart of everyone
beat high who still feels in his veins some drops of Christian blood ?
Let us confine ourselves to a few.
To attend the sick and to defend Christians : this was the end
of the Order of St. John of Jerusalem ; it was also that of the
Knights of St. Lazarus. But there was one class of sick persons to
whose relief the latter were specially devoted, namely, lepers. In
the eleventh, twelfth, and thirteenth centuries, leprosy, brought
from the East by the Crusades, extended its ravages over a very
great portion of the world. This disease would suddenly attack all
parts of the body, and dry them up in a little time. Physicians
called it a general canker.
" The flesh of the leper," say the old histories, " comes to such
a degree of insensibility that one may pierce with a needle his
wrist, his feet, even his sinews, without causing him any pain. His
hair may be pulled off without removing the corrupt flesh that has
nourished it. His eyes are red and swollen ; his ears, eaten away
with ulcers. The gristle of the nose is putrid. The tongue is dry,
black, inflamed. The skin is rough, uneven, scaly, furrowed like
that of an elephant; hence the name elephantiasis. If it is pierced,
1 H<Slvot, t. HI, p. 74 et suit:
414
CATECHiSM OP PERSEVERANCE.
there issues forth from it a thin, purulent matter. The nose, the
toes, the fingers, and sometimes the larger members, fall off, and
anticipate by their death that of the sick man. In this state, the
body of the leper presents a frightful sight, and gives forth an in
supportable smell. His disease is such that it may be regarded as
the last stage of the corruption of the human body in this life."
Add to this picture the danger of contagion, and you will see
what a tribute of admiration is due to those infirmarians who freely
devoted themselves to the relief of such a fearful malady.
Sublime idea of charity ! Not content with devoting them
selves to creatures whom society rejected with horror, some colleges
of Piriests clothed them with their own habit, raised them to the
dign ty of religious, and called them by the name of brethren.
Venerabiles fratres infirmi ! say the ancient titles of the priory of
Mont-aux-Malades, near Rouen. They permitted them to sit in
their chapter, and to join in the election of the prior. At the hour
of meals, they yielded to the lepers the best of the meats, and
humbly took for themselves whatever was left. When we reflect
on the general disgust that was inspired by lepers, we must admit
that this last trait takes its place beside whatever is most heroic in
the annals of sanctity.
The horror inspired by lepers was so great that everyone
shunned them. They were banished far from dwelling-houses;1
and sometimes those living corpses were to be seen wandering about
1 The ceremonial of the separation of lepers was one of the most
touching in the ecclesiastical liturgy. The Priest, after celebrating Mass for
the infirm, put on a surplice and stole, gave holy water to the leper, and then
led him to the lazar-house. He exhorted him to patience and charity, after
the example of Jesus Christ and the Saints. "My brother, poor dear child
of the good God, by suffering much sadness, tribulation, sickness, and other
adversities of this world, one comes to the kingdom of Paradise, where there
is no sickness, no adversity, but all are pure and clean, without spot or stain,
brighter than the sun, whither you shall go, please God ; but on condition
that you be a good Christian and bear this trial patiently. May God giro
you grace to do so. For, my brother, such a separation as this is only corporal :
as to the spirit, you always remain as free as ever you were, and will have a
share in all the prayers of our holy Mother the Church as if you were daily
present at the divine service along with the others. And as for your little
wants, good peoplo will provide for them, and God will not forsake you. Only
take care to have patience : God is with you. Amen." After this consoling
address, the Priest had to fulfil the painful part of his ministry. With a
trembling voice, he pronounced these terrible legal prohibitions :
" 1. I forbid thee ever to enter a church, or a monastery, or a market, or a
mill, or a procession, or the company of the people.
" 2. I forbid thee to appear out of thy house without thy lazar-dress, so
that thoa mayst be known, or to appear barefooted.
"3. I forbid thee ever to wash thy hands or anything that thou we&rest at
445
in crowds through the country. If they perceived anyone, they

were obliged to warn him of their presence by means of a rattle,
that he might betake himself to flight. Abandoned by all the
world, a prey to the most dreadful sufferings, these poor wretches
courted death as a favour.
God had pity on their miseries. Religion, in her maternal
a bank or a fountain, or to drink there ; and if thou wish to drink some water,
draw it in thy own barrel or thy own porringer.
"4. I forbid thee to touch anything that thou sellest, or that thou buyest,
until it is thine own.
" 5. I forbid thee to enter any inn. If thou desire wine, either by buying
it or by having it given thee, let it be poured into thy own barrel.
" 6. I forbid thee to dwell with any other woman than thy wife.
" 7. I forbid thee, if thou walk along the roads and meet any person that
speaks to thee, to answer before thou hast placed thyself away from that side
whence the wind is blowing.
"8. I forbid thee to walk by any narrow lane, so that, if thou shouldst
anywhere meet a person, he may not be the worse thereof.
" 9. I forbid tnee, if thou go through any passage, to touch a well or the
rope, unless thou hast put on thy gloves.
" 10. I forbid thee to touch children or to give them anything.
"11. I forbid thee to eat or drink from any other vessels than thy own.
" 12. I forbid thee to eat or drink with any other persons than those of
thy own sort."
Then the Priest took some cemetery clay, and, spreading it over the
diseased man's head, said to him, " Die to the world ; be born again to God !
... 0 Jesus, my Redeemer, Thou hast formed me of clay, Thou hast clothed
me with a body : grant that I may return to life on the last day !"
These words are painful to a man that has lived in the midst of the world,
and that sees his holiest affections broken, his noblest hopes destroyed. Hence,
the leper remained motionless : his life disappeared, and his look bore some
resemblance to that of a departed Christian. The people sang, "All my
bones were shaken, my soul was troubled, alleluia. Lord, show us mercy and
<rrant us health!" The Priest read the Gospel of the Ten Lepers; then,
after blessing the habit and the poor furniture of the lazar-house, he presented
everything to the leper. In giving him the habit, which was called a housM,
he said, "My brother, receive this habit, and wear it as a sign of humility:
I forbid you to leave your house henceforth without it. In the name of the
Father, and of the Son, and of the Holy Ghost."
In givipg him the barrel :
" Take this barrel for receiving whatever is given thee to drink, and I for
bid thee, under pain of disobedience, to drink from rivers, fountains, or
common wells ; also, to wash thyself there in any manner whatsoever, or thy
clothes, or anything that has touched thy body."
In giving him the clacker :
' ' Take this clacker as a sign that it is forbidden thee to speak to anyone
but those of thy own kind, except through necessity, and, if thou have need of
anything, ask it with the sound of this clacker, by drawing to thee people from
afar and on the lee side."
In giving him the gloves :
" Take these gloves, by which it is forbidden thee to touch with thy bare
446
CATECHISM OF PERSETEItANCE.
charity, persuaded some fervent Christians, some young lords, to

face the perils of contagion in serving the lepers. These heroes,
such as paganism and heresy never formed and never will form,
were the Knights of St. Lazarus. But let us admire how far
Religion carried her solicitude for these poor sufferers !
hand anything except what belongs to thee,, or what is not to pass into the
hands of others."
In giving him the wallet :
" Receive this wallet, to place therein whatever is bestowed on thee by good
people, and remember to pray to God for thy benefactors."
A leper should have a tartarelle, shoes, stockings, a camelina robe, a housse
or habit of rough cloth, a camelina hood, two sets of curtains, a barrel, a
funnel, a leather strap, a knife, a wooden porringer, a bed stuffed with coutte,
a bolster and a coverlet, two pairs of sheets, a hatchet, a small box with a lock,
a table, a stool, a light, a straw mattress, a jug, some plates or bowls,
a basin, and a pot for cooking meat. All these common articles were
blessed and sanctified by the prayers of the Church. The Priest, taking bold
of the leper by his robe, introduced him into his cell. The leper said, " This
is the place of my rest for ever ; here shall I dwell : it is the object of all my
desires." Then, opposite the door, was erected a wooden cross, to which a
box was fastened for receiving the alms offered by the faithful pilgrim in ex
change for the prayers of the sick solitary. The Priest first of all made his
offering ; then all the people followed his example.
After this ceremony, uniting so many feelings of sadness and hope, the
Faithful returned to the church, preceded by the grand processional cross.
Then all fell prostrate, and the Priest, raising bis voice, sent up to God the
following prayer : " O Almighty God! who, by the patience of Thine only
Son, didst crush the pride of the old enemy, give to Thy servant the patience
necessary to support the evils with which he is overwhelmed. Amen." All
the people answered, " Amen, so be it!"
Thus were the sick poor of the good God separated from society. Happy
if they had virtue and resignation ; for they were then regarded in every
country as very exalted personages in the moral order ! Exiled on earth, re
moved from all the illusions that charm life, deprived of all the human sup
ports that give so much ease to life, the habitual state of the leper was one of
meek and humble sadness. But we, who no longer have faith, cannot under
stand all that Christian piety did for suffering : it carried benefits to the
farthest bounds of misfortune. Religion and nature are treasures of sublime
enjoyments to those members of the human family whom the world disinherits.
In the middle ages, a leper was honoured as a confessor of the faith : the
most affectionate names* were sought out for this man whom Heaven consoled
mysteriously. The Supremely Faithful Friend did not abandon the poor out
cast, but let him taste an inward joy, without any mixture of trouble : so true
it is that happiness is to be found only where there is something of Heaven.
* They were called the sick of the good God, the dear poor of the good God, the good
people, &c At Easter the lepers could come forth from their tomh, in memory of the
resurrection of Our Lord Jesus Christ
We have seen a leper's tomb in a little church near Dijon. It is here that one may form
aright idea of the costume and some of the furinture of these poor creatures. M. Maillard
do Chainbure, known by his zeal for the antiquities of Burgundy, has obtained a place in
its archives for a very Urgo and correct drawing thereof. (Hittoire de Saint Prancoi
li'Auiu, par Einilo Chavin, ch. ii.)
447
Lest there should not be for these unfortunatesthe sight of

whom was so repulsive and the approach to whom was so dan
gerousall the tenderness, all the attention, all the care possible,
she inspired a thing almost incredible : the Grand Maeter of the
Order of St. Lazarus, establishedfor the relief and cure of lepers,
should be a leper! The object of this provision was that, ex
periencing or having experienced himself all the pains of leprosy,
he might have a greater sympathy for his companions in misfor
tune, and might cause them to be served with more care, zeal, and
tenderness. If this is not maternal love, what is ? Could Religion
be more ingenious, or the charity of the knights go further in the
alleviation of human misery ? Does not the Grand Master of St.
Lazarus, who should himself bear the infirmities that he was called
upon to relieve in others, imitate, as far as can be done on earth, the
example of Our Lord, who was pleased to espouse all our infirmities
in order that He might be more sensible of, and more compassionate
towards, them?
This fundamental rule of the Order of St. Lazarus gave rise to
a question unique in the annals of history. Obliged to leave Syria
about the year 1253, the knights addressed themselves to Pope
Innocent IV., and said, "Since our foundation, it has been a law
among us to elect as Grand Master a leprous knight ; but we can
not now possibly do so, as the infidels have slain all the leprous
knights of our hospital in Jerusalem. We beg you to permit us to
elect in future, as Grand Master, a knight who is in good health."
What will the Vicar of Jesus Christ answer? He does not
venture to decide whether it is better to let the Order perish than
put an end to the miracle of charity of which it has given an ex
ample, and he sends to the knights the Bishop of Frascati, that the
latter may grant them the permission, if it be shown on mature
examination that such can be done according to God.' Is it not
true that, were such deeds to be found among the Greeks or
Romans, they would have been recorded in pages of prose and
verse, which we should have learned by heart from our tender
childhood ? But because they are to be attributed to our ancestors
in the Faith, because they were inspired by Religion, they are con
demned to oblivion, they are shamefully ignored !
God, who provided so efficacious a remedy for leprosy, did not
forget the spiritual evils of his children. Now, in those days, when
Europe was continually passing to and from the East, the fervour
of a great many began to grow cold. Concupiscence, encouraged
by scandal, threatened to destroy the work of the redemption in the
' See Helyot, 1. 1, p. 282.
448
CATKCHiSM OF PEK8KVKKANCE.
moral man, by degrading the affections of his heart with sensible

things.' What else shall I say? Heretics dared to raise their
heads and utter blasphemies. To cure all these evils, to give a new
spur to piety, to make virtue flourish again, to confound heresies,
in a word, to secure victory for the Church, God drew forth from
the treasures of His mercy a man, one single man,so powerful
are the weakest instruments in His hands! This man was St.
Bernard.
A model of virtue, an apostle of truth, the king of his age, St.
Bernard was born at the castle of Fontaines, near Dijon. Scarcely
had he arrived in the world when his pious mother consecrated him
to the Lord. This maternal consecration, too seldom imitated, soon
bore its fruits. "While yet young, Bernard loved to be alone.
Docile, affable, modest, kind towards all, most charitable towards
the poor, he advanced in grace before God and man as he advanced
in years. The favour that he asked of God with most earnestness
was never to sully his baptismal innocence. One day he happened
to cast his eyes on a dangerous object: he immediately punished
himself by plunging into a frozen pond up to the neck. This
temptation let him understand how many dangers there are in the
world ; henceforth, he thought only of the means of quitting it.
However, he still felt some irresolution. In order to overcome it,
he had recourse to prayer; and, his mind at length made up, he in
formed his relatives.
His family were at first opposed to his design ; but he pleaded
his cause so well that he obtained the desired consent, and even
moved his brothers to follow his example. On the day appointed,
they all came to the castle of Fontaines to bid their father farewell
and to ask his blessing. They left with him their young brother
Nivard, to be the consolation of his old age. Adieu, my little
brother Nivard, said the eldest to him ; you alone shall have all
our goods and lands. What ! answered the child with a wisdom
beyond his age ; you take Heaven, and leave me the earth : the
division is unequal ! However, they went on their way, leaving
Nivard with their father ; but, some time afterwards, he quitted
the world and joined his brothers.
Bernard, and thirty young lords whom he had gained to Jesus
Christ, took the road to Citeaux, a celebrated abbey of Benedictines,
1 But if our ancestors committed great faults, they repaired them so nobly
that we are tempted to say with the Church, O happy fault, felix culpa! The
history of 1 he middle ages is full of these solemn reparations. St. Theodoras,
Paul de Laraze, Lomellini, Visconti, Henry II. of England, and a thousand
others, measure by their penance the interval that separates us from the Ages
of Faith. (See Eccles. Hist., and Cov. a Lap. in Matt^ iv, 17.)
449
but with special observances. Hence, the Order of Citeaux or the

Cistercian Order is regarded as the second branch of the Order of
St. Benedict.' St. Robert, a native of Champagne, was its founder.
Citeaux was about fifteen miles from Dijon, in the diocese of
Chalons. Before the arrival of the religious, it was a wild deserted
place, covered with trees and briers, and watered by a small river :
it is supposed that the name Citeaux was given it on account of the
cisterns or ponds found there.
The religious began by clearing this tract, and dwelt in
wooden huts. Nothing poorer or more edifying than their life !
Fame soon spoke far and near of these new miracles of the desert ;
andhow surprising !the Cistercian Order, fifty years after its
establishment, counted five hundred abbeys. Eighty years later
on, it had more than eighteen hundred. The first four daughters
of Citeaux were Ferte, Pontigny, Clairvaux, and Morimond. The
whole Church of Jesus Christ was filled with the fame of the
sanctity of the new religious like the sweet perfume of a divine balm.
There was no country, no province, to which this blessed vine did
not extend its branches.*
It was therefore to Citeaux that Bernard and his companions
went. They all fell prostrate at the door of the monastery, humbly
begging to be admitted. St. Stephen, who was the Abbot, received
them joyfully, and gave them the habit. Bernard was then twentythree years old. Having entered solitude that he might be for
gotten by the world and might lead a life hidden in God, he used
to excite himself to fervour by often saying to himself, " Bernard,
why hast thou come hither ?" Faithful to the grace of his voca
tion, he soon became an example for all his brethren.
Meanwhile, the number of the religious having increased very
much, the Count of Troyes offered to found a new monastery.
Bernard was sent with twelve of the religious to begin this great
undertaking. Let us accompany them on their journey, and we
shall learn how the Gospel conquered and civilised the world. The
pious colony, having Bernard at its head, and preceded by the
cross, set out from Citeaux to the chanting of psalms. Escorted by
Angels and protected by Saints, the new conquerors marched on
for several days. At length they halted in a desert called the
Valley of Wormwood, in the diocese of Langres. This desert was
surrounded by an immense forest, which afforded a retreat to
numerous bands of robbers. Here they planted their cross, and
laid down their travelling staffs. After taking possession of this
uncultivated land, in the name of Jesus Christ, they broke up a
1 The Order of Cluny is the first.
VOL. in.
II61yot t. V, p. 347.
30
450
portion of it and built themselves little cells. Who can recount

their toils and privations ? Many a time they were reduced to the
last extremities ; but He who feeds the birds of the air never aban
doned His servants.
The inhabitants of the country, astonished at their virtue, came
to their aid, and helped them to build a monastery. Soon the
entire place was changed. This frightful desert became a smiling
meadow. This dark forest, which lately resounded with the roars
of beasts and the shouts of robbers, no longer heard aught but
the accents of prayer. More than five hundred religious sang here
uninterruptedly, by day and night, the praises of the Lord. They
tilled their lands themselves, and supported a multitude of poor.
The monastery and the valley took the name of Clairvaux, that is
to say, celebrated valley : celebrated, indeed, by the change that
had just been wrought in itcelebrated by the angelic virtues of
its new inhabitantscelebrated by the presence of St. Bernard, the
greatest man and the greatest Saint of his age.'
The reputation of the Abbot of Clairvaux soon burst over the
limits of the desert in which he had buried himself. All the
nations of Christendom fixed their eyes on him. Consulted by
kings and Popes, who referred the most important matters to his
decision, he was the soul of all the counsels and all the great enter
prises of his age. It was he that confounded the errors of Abelard,
and of Gilbert de la Porde, Bishop of Poitiers ; it was he that
preached the second crusade ; it was he that put an end to the
schism dividing the "West ; it was he that defended, with an
eloquence equal to his piety, the august prerogatives of the
Blessed Virgin. A statesman and a missionary, he travelled,
in the interests of peoples and of the Church, through a great
portion of Europe, and preached in France, Italy, and Germany.
His works, his eloquence, his zeal, his virtues, have made him be
1 Clairvaux is now a prison. Its inhabitants are tho monks of philosophy.
The chief works of St. Bernard are :
1. His Homilies on the Gospel Missus est. We find herein the most pious
thoughts imaginable on the mysteries of the Incarnation and the Blessed
Virgin.
1. His Book on Consideration, addressed to Pope Eugenius, who had been
his disciple. All the duties of ecclesiastical superiors are herein set forth. The
same may be said of the book on the Duties of Bishops.
3. Sermons for the whole year.
" The discourses of St. Burnard," says Siitus of Sienna, " are full of
sweetness and energy. His language is like a well of milk and honey. His
heart is a furnace, whose burning affections inflame the reader." The beat
edition of St. Bernard is that by D. Mabillon, Paris, 1690, republished by the
care of Gnume Brothers in 184U.
451
called the last of the Fathers of the Church. At length, sinking

under his merits, this man of miracles died at Clairvaux, in the
sixty-third year of his age. He wished to be buried in front of the
altar of the Blessed Virgin, for whom he had always entertained a
most tender devotion. On the 20th of August, 1153, Heaven
counted a new inhabitant.
Prayer.
so carefully over the wants, even the temporal wants, of Thy
children. Grant us the charity of the Hospitallers of St. Lazarus,
and the devotiou of St. Bernard towards the Blessed Virgin.
as myself for the love of God ; and, in testimony of this love, i" will
daily say a " Memorare" for the aick.
LESSON XXXIX.
CHRISTIANITY PRESERVED AND PROPAGATED. (TWELFTH CENTTTKY,
continued.)
The Church attacked : Heresies and Scandals. The Church consoled and
defended : Contemplative Orders ; Conversion of Pomerania. The Church
threatened from the North : Prussians. The Church defended : Teutonic
Knights. The Church threatened from the South : Saracens. The
Church defended : Military Orders of Calatrava, Alcantara, and Avis.
The Church afflicted : Slaves in Africa. The Church consoled : Orders
of Redemption and St. John of Matha.
The devil, jealous of the happiness of the Church, raised up during
the twelfth century a very large number of sectaries, who, by their
errors and their absurd and superstitious practices, tended to disfigure
the beauty of Religion, to alter the Faith, and to destroy the spirit
of the Gospel. To all these works of darkness God opposed works
of light, namely, the Contemplative Religious Orders.
While
expiating scandals and disorders, the consequences of error and
superstition, they perpetuated in all its purity the true spirit of the
Early Christians, and saved society by preserving immutably the
holy practices of the Gospel. Their monasteries were so many
schools in which one found again the true spirit of Catholic piety
and learned the proper manner in which God wishes to be honoured.
Among these congregations, the most celebrated was that of
Fontevrault, founded by the Blessed Robert d'Abricelles, wherein
were educated for a long time the daughters of our kings.
452
CATECHISM OF r-ERSEVERANCE.
Not only did God console the Church by preserving for her in
monasteries a great many children worthy of their mother, but He
gave her new ones to replace those whom error had seduced.
Let us pass on to Germany, and there, walking in the footsteps
of a zealous. missionary, we shall behold the conquest of a new
people.
At this time lived St Otho, Bishop of Bamberg, in Franconia,
a prelate equally commendable for his intelligence, his eloquence,
and his zeal for the salvation of souls.. Boleslas, Duke of Poland,
having conquered a large province of the NorthPomeraniahe
besought the Saint to come and instruct its idolatrous inhabitants
in the truths of Christianity. Otho set out eagerly, accompanied
by several evangelical labourers. The pious troop wended their
way across Poland and Prussia, and, after many fatigues, arrived
in Pomerania. The chief of the country received baptism in
1120, with most of his subjects. Overjoyed at the sight of this
rich harvest, the holy Bishop founded churches, ordained
priests, and wisely provided for the different wants of the new
converts.1
In the North, there still remained a nation to be brought under
the yoke of the Gospel, a new nation, namely, the Prus
sians. But for it the hour of grace had not yet come. In the
meantime, God took care to secure His Church against the incur
sions of this ferocious people. An Order of military religious was
placed here as a living rampart : it was called the Teutonic Order,
or the Order of Our Lady of the Germans, one of the most powerful
that ever came into existence. It possessed at one time, in full
sovereignty, Royal and Ducal Prussia, Livonia, and the Duchies of
Courland and Semigal, which were very extensive.
Its origin was the same as that of the Knights of St. John of
Jerusalem. In the East, during the Crusades, some German
nobles formed themselves into religious bodies for the defence
of Christians and the relief of the sick.
But the Knights
of the Teutonic Order soon passed into the West. They went and
placed themselves on the frontiers of the North : it was civilisation
fighting against barbarism ! Their vows were the same as those of
the Knights of St. John. Their daily food was bread and water.
A straw mattress served them as a bed. A large blue cloak, orna
mented on the left shoulder with a white cross, was their dress. It
was necessary to be a German by birth that one might be admitted
into the Teutonic Order. These heroes, so truly deserving of the
name, were for a long time the bulwark of Christendom on the
' Lolknd., 1 1, Julii, p. 349.
433
North. Thanks to their valour, the Prussians, a ferocious people,

who revived all the barbarity of the Normnns and Hungarians,
were held in awe and rendered unable to injure the Church.'
Thus, while the Knights of St. John of Jerusalem and of St.
Lazarus were protecting Christendom on the East, the Knights of
the Teutonic Order were defending it on the North. To surround
the Church as a fortress, it was only needed to extend this living
rampart along the South, for the West was secured by the ocean.
The Divine Pastor took care to provide for this, and His dear sheep
rested in peace.
Masters of Africa and a great portion of Spain, the Saracens
made frequent incursions into the lands of the Christians. At the
very moment when kings were powerless to repel them, God
raised up in Spain and Portugal three Religious Orders, which
should become the terror of the infidels and the bulwark of the
Church on this side. These Orders were, in Spain, those of Calatrava and Alcantara, and in Portugal that of Avis.
They had almost the same rules as the other Hospital and Mili
tary Orders. That of Calatrava owed its foundation to a memor
able circumstance. The Saracens, having assembled a large force,
were preparing to take Calatrava, one of the strongest and most
beautiful cities of Spain. The King of Castile, Don Sancho, an
nounced throughout his states that if any lord would undertake the
defence of this place, he would make him a present' of it, and it
should pass to his heirs; but there was no reply from anyone, so
dejected were the minds even of the bravest by the accounts of the
formidable army of the Saracens.
Amid this general consternation, a religious of the Cistercian
Order, of the Abbey of Our Lady of Fietro, in the kingdom of
Navarre, had the courage to go to the king and offer to defend the
place. At first he was looked upon as a madman. However, the
king agreed to his proposal, and promised to give Calatrava to the
Cistercian Order if he should save it from the infidels. The re
ligious did not lose a moment. "With the permission of the king
and the consent of the Archbishop of Toledo, he set about the
establishment of an Order of military knights. Many gentlemen
wished to take part in it. At the head of his troop, the new general
entered Calatrava in 1158, repaired the fortifications, and filled the
city with munitions of war. His name, his ability, his wondrous
activity, spread terror among the Saracens, who did not even dare
to lay siege to the city.
The military order took the name of Calatrava. During many
1 Htyot, t. HI, p. 147.
454
CATECHISM OF PERSEVKRANCK.
ages it was, with that of Alcantara, the bulwark of Spain. The

knights wore short tunics, so as not to be inconvenienced in mount
ing their horses. Their cloaks were lined with lambskin. Outside
they wore a scapular and a red cross, adorned with fieur-de-lis.
Excepting their swords and spurs, they had no gilding on any of
their arms. They slept with their clothes on, so as to be always
ready to fight. In times of peace, they rose at a very early hour to
make their prayer and to hear Mass. They fasted on Fridays, kept
silence in the refectory, ate in common, and practised hospitality
towards pilgrims. Everywhere in the middle ages we see a religious
spirit united with the military spirit. This twofold spirit produced
heroes such as paganism and infidelity never knew. Humility and
courage, goodness and strength, greatness, nobility, refinement,
generosity : such were their distinctive characteristics.
The military-religious Orders of Spain, that is to say, those of
Calatrava and Alcantara, to which must be added that of St. James of
the Sword, made a vow to defend the belief of the Immaculate Con
ception of the Blessed Virgin. These three Orders wished to engage
themselves to this vow by a splendid ceremony. Accordingly, they
had novenas at Madrid, in three different churches, richly adorned.
Every day there was a sermon on the Conception, and a Pontifical
Mass. The hours of these various exercises were so arranged that
the ceremonies of one church might not interfere with those of
another. The knights of each Order assisted thereat in uniform.
After the Gospel of the Mass on the day fixed, all the people
being silent, a knight of each Order pronounced aloud in the name
of the whole Order the formula of his vow. It ran thus: I, N. . .,
vow to maintain and to defend in public and in private the belief that
the Virgin Mary, Mother of God, and Our Lady, was conceived
without the stain of original sin. After the noble knight followed all
his brothers-in-arms, who, in presence of the celebrant and with
hand extended on the Cross and Gospel, repeated the same formula.
Piety towards God, and above all things devotion to Mary, are
the sources of charity towards men. Hence, what sweet fraternity
among these valiant warriors ! I desire no other proof of this than
one touching custom which I shall mention. When a knight died,
the commander of the commandery nearest the abode of the de
ceased was obliged, besides having the usual prayers said, to feed a
poor man for forty days for the repose of the soul of the deceased !
Find, if you can, anything like this outside the Catholic Church !
Notwithstanding the valour and vigilance of the military re
ligious, it happened that the cruel wolves, that is to say, the
Saracens, who were roaming round the fold of Jesus Christ, made
a passage into it, and carried off some of the sheep. The Moors of
CATKCniSM OF PERSEVERANCE.
455
Africa, in particular, carried over in their light- ships, used to land

suddenly on the coasts of Italy, France, and Spain, plunder the
houses, and carry off the inhabitants into slavery. To tell all that
they made them suffer, it would be necessary to describe all their
hatred for Christians : an atrocious, inveterate hatred, which
a contact of several centuries with civilised peoples had only a
little mollified. To form an idea of what it was in the twelfth
century, when the Mahometans were in the full swing of their
fanaticism, let us hear an account of a Christian slave, who for
thirty years experienced the rigours of their slavery, and who was
delivered in 1816 :
" The ship that I was put into," he says, " having been
wrecked on the coast of Africa, we fell into the hands of the
Eoubals or Kouba'iles, a savage people who dwell in the neighbour
hood of Oran. They bound me and my companions, with our arras
across, and fastened us to the tails of their horses. Several of us,
being thus dragged, fell to the ground through weakness and pain.
They led us to their chief, who gives fifty francs for every Christian
brought to him. But the Arabs, who have a great love for money,
prefer to kill those who are not of their own religion, firmly
believing that by this barbarous act they please Mahomet. On we
went for eight days : at length we reached Mount Felix. I was
quite lame, and my stomach was dreadfully swollen. My
comrades suffered as much : three of them died a few days after
our arrival. Our clothes were taken from us, and we were given
a kind of short petticoat. To refresh us, we were fastened
in pairs to a rough chain about ten feet long and sixty pounds
in weight.
" Thus laden with iron, we were taken to the prison. This
building, which is very long, is like an immense stable. Two
thousand slaves are kept in it : it can easily hold two thousand five
hundred. The walls are about forty feet high and eight thick.
The roof is like ours, only that it is made of planks cut in the
shape of slates. It is low in comparison with the length. Though
there are a great many windows, closed by large iron bars, wellsecured, the prison is very dark.
" These windows or openings let us every night see wild beasts,
attracted by the scent of human flesh, for which they are most
greedy, sending in through the grate such terrible roars as almost
made our hair stand on end. On walls forming a terrace are about
sixty sentry-boxes, each of which can hold fifteen persons : these
are the abodes of the guards. Always armed, never laying aside
their clothes, they often fire their guns charged with coarse salt on
the slaves who make a little noise in the prison. They have their
456
watches like our sentinels, and often warn one another with these
words : Beware of the Christians !
" Through the middle of the prison, paved at a slant on both
sides, runs a stream, which carries off the filth. We were driven
into this frightful dwelling-place, and the middle part of our chain
was fastened with a padlock to a ring fixed in the wall about a yard
above the ground. A little straw was granted us, a stone for a
pillow, and leave to sleep if we could, which was not easy, because
great numbers of bugs were attacking us. We crushed them with
our fists, waking in starts out of our sleep, so that in the morning,
my companions and I looking round, we saw ourselves all covered
with blotches and black blood. We were stupefied on beholding
before us, in two rows, about two thousand men almost naked, with
beards of frightful length, most of whom set themselves to drink
water out of human skulls, for want of cups.'
" Though my wounds were giving me great pain, I should go to
work like the rest at six o'clock in the morning, dragging my chain
and gathering up some Turkish wheat, thrown to us like dogs, for
breakfast, dinner, and supper. You bruise the ears, and eat the
flour as best you can, for the guards in the fields do not give you
water to moisten it. After drawing a plough all the day with a
dozen slaves, I was brought back to the prison at nightfall, com
pletely tired out, in fact almost dead from the blows that I had
received, in order to accustom me to the rule of the guards, who
always accompany their words with blows.
" When old age no longer permits the slaves to work, the guards
shoot them. The same is the case with young people who fall sick
and give little hope of recovery. They are thrown out, and are
1 Shocking as this narrative is, the following remarks, taken from the
Liverpool Catholic Times of May 24th, 1878, would show that the spirit of
cruelty still exists even among people who call themselves Christians :
" 1'he editor of the Capetown Mercury, curious to see how the troops were
housing the Caffir prisoners taken in the fighting in South Africa, paid a visit
of inspection, and the result is horrifying. There were 262 prisoners alto
gether ; and they were lodged in three iron sheds, each shed measuring 34
feet by 12 feet. Now, such a shed is just capable of containing half a dozen, if
health is to be regarded, and the cruelty of packing in nearly ninety can hardly
be characterised in fitting terms. Moreover, not one of the hapless wretches
was permitted to go outside even for an instant, and they had to stand or
crouch, day and night, in a prolonged torture. The food and water were given
in tubs, and many were thus deprived of all nourishment by their stronger and
greedier comrades. The suffering they had to undergo from hunger, thirst,
stifling heat, intolerable stench, and inability to take natural rest, is an in
delible disgrace to the brutes who inflicted it, and we are amazed that no one
in authority appeared with humanity enough to check a brutality more
worthy of Ashantees than of Englishmen." (TV.)
457
quickly devoured by lions, tigers, leopards, or panthers. These

beasts fight with one another for their prey, and their struggles
afford much amusement to the Arabs. Do you see this Christian ?
they say : God does not own him, since He lets him be devoured.
" It is usually the skulls of men shot that serve as cups for the
slaves. One of my companions, having fallen sick, was thus killed :
his skull served me for fourteen years. The slaves rise at two
o'clock in the morning to avoid beatings, which are very fre
quent. Some cut down wood, others grub up mountain soil, others
again plough. I often went fully fifteen miles to till the ground.
Twelve or fourteen of the slaves would there be fastened by straps
across the pole of a plough, guided by two of their companions.1"
The most terrible persecution was not that which made the body
suffer or die, but that whose object was to kill the soul, by robbing
it of the Faith. The Saracens left no means untried for this pur
pose. In vain did those unfortunate captives stretch out their
suppliant hands towards their brethren in Europe. Either their
cries were not heard, or there was no one rich enough, strong
enough, bold enough, to run to their rescue. But what no other
eye saw, the eye of Religion saw ; what no other heart durst at
tempt, her maternal heart accomplished.
A little child had just been born in the obscure village of Faucon,
situated in a remote part of Provence : it was on the 24th of
June, 1160. Descended from the illustrious family of Hatha, he
received the name of John, on account of the day that witnessed
his appearance in the world. Scarcely had he left his cradle
when he began to show a contempt for all the sports of childhood.
At twelve years of age he went to Aix, the capital of Provence,
where he applied himself to the study of literature, and to all the
exercises usual among nobles. Thence he went to Paris, where he
so distinguished himself that he received the degree of doctor in
theology. He soon entered the ecclesiastical state, and this was
the moment which the Lord chose to make known the eminent
sanctity of His servant, and His great designs over him.
John de Matha, having been ordained priest, went to celebrate
his first Mass in the chapel of Maurice de Sully, Bishop of Paris.
This Prelate was pleased to assist at it, together with the Abbd of
St. Victor, the Abbe of St. Genevieve, and the Rector of the Uni
versity : all were witnesses of what occurred.
1 Hist, de Vesclavage en Afrique, duodecimo, by Joan Pierre Dumont, of
Lyons, delivered after the bombardment of Algiers by Lord Exmouth, in
1816.See also Cinq moied'etolavage ches Abd-el-Kader, by M. de France, 1837,
and Vie de S. Jean de Matha, by Rev. P. Oalixte, duod., 1857.
458
under the figure of a young man, appeared above the altar. He

was clad in a white robe, with a red and blue cross on the breast. He
had his arms crossed and resting on two captives, as if he wanted to
make an exchange of them. The Bishop and the others whom we
have mentioned consulted together on this vision. Not knowing
what it. might have meant, they were of opinion that John of
Matha, supported by authentic testimonies of this apparition,
should go to Rome in order to inform the Sovereign Pontiff thereof,
and to learn from his lips what he ought to do.
The Saint obeyed, though it was necessary for this purpose to
do violence to his humility. Accompanied by a holy hermit, he
set out on his journey to Rome. One of the greatest Popes that
ever ruled the Church, Innocent III., had just ascended the ponti
fical throne : he received our two pilgrims with much kindness.
Having learned from their own statements and the letters of the
Bishop of Paris the object of their journey, he summoned a number
of Cardinals and Bishops to St. John Lateran's in order to have
their opinion. At the same time he ordered solemn fasts and prayers,
to the end that he might obtain a full declaration from God, and
invited all the Prelates to be present at a Mass which he would say
the next day, with the intention of knowing the will of Heaven.
The Pope, accompanied by all his clergy and the two holy
travellers, went to the Church in order to celebrate there the august
mysteries. During the sacrifice, as he was raising the Sacred Host
to show it to the people, the Angel appeared again to the whole
assembly, in the same manner and attitude as at Paris. After
these wonders, the Pope, no longer able to doubt that John of
Matha and Felix of Valois were inspired by God, permitted them
to establish in the Church a new religious order, whose chief end
should be to labour for the redemption of captives, groaning under
the tyranny of infidels. For this purpose, on the 2nd of the follow
ing February, the feast of the Purification of the Blessed Virgin, he
gave them the habit himself. He wished it to made up of the same
colours as those under which the Angel had appeared, namely, a
white robe, on which was fastened in the middle of the breast a red
and blue cross ; and he gave to this new order the title of that of the
Holy Trinity. It is also called of the Redemption of Captives,
because of the end for which it was established.
Laden with apostolic blessings and supported with the most
flattering letters, John of Matha and Philip of Valois returned to
France. A monastery was built for them on the confines of Bri6
and Valois, in a place named Cerfroy :' this monastery was always
looked on as the principal one of the Order. John of Matha, seeing
1 It is at present restored and occupied by the Trinitarians.
CATECHISM OP PEESEVREANCE.
459
his Order established, immediately set to work. He collected much

alms, and, rich in the gifts of charity, he sent two of his religious
over to Africa in order to ransom poor Christian captives. What
-would barbarians think on seeing these men, alone and unarmed,
crossing stormy seas and kissing respectfully the chains of their
brethren, until such times as they could break them ; throwing
down gold, without counting it, in order to obtain the release of
unfortunate slaves whom they had never seen ?
God blessed the two " Redeemers :" in the year 1200 they brought
back a hundred and eighty-six slaves. St. John went to Tunis
himself, where he had much to suffer; but at length he had the
happiness of returning to Europe with a hundred and twenty slaves
delivered by his care. How eagerly was the return of the liberator's
ahip expected all along the coast of the Mediterranean ! Scarcely
had she come in view when everyone ran to the shore. There were
relatives, young and old, with hearts beating high to know the fate of
a father, of a husband, of a son, of all that were most dear to them.
What a sight ! As they embraced the captives, they bedewed them
with sweet tears !
While all this was going on, the author of the redemption was
stealing away from the blessings of the people, and trying to reach
on foot, or mounted on an ass,' the nearest monastery of his Order.
Hardly recovered from his fatigue, he again took up his staff and
calabash ; and, to prepare for a new voyage, went about asking alms
in all Christian countries. As soon as he had acquired the necessary
sum, he passed over to Africa, brought back in triumph the cap
tives whose chains he had broken, and began again to ask alms for
the deliverance of those whom he had left behind. Such, with
prayer, was the only occupation of his life.
St. John of Matha, blessed by heaven and earth, died at Rome
in the year 1213.* The Order of the Most Holy Trinity ransomed, at the cost of the most heroic sacrifices, more than nint
hundred thousand captives. About the middle of the seventeenth
century, it already counted more than seven thousand martyrs.3 We
have seen that the Angel who revealed the establishment of the
Order of the Most Holy Trinity held his arms stretched out over two
captives, laden with chains : one was white and a Christian, the
other black and an infidel. In our days it has pleased God to put a
stop to the slavery of whites on the coast of Africa, but that of
' Out of humility, the religious of the Trinity use no other beast.
' Helyot, t. II, p. 320.
a The balance-sheet of the different Religious Orders for the redemption of
captives may be summarised thus: two hundred and eighty million pounds
sterling in alnis, one million two hundred thousand Christians set free!
460
blacks is continued. At the present hour one still sees exposed iu

the markets of the East poor children sold by their parents, or torn
away by craft or violence from the domestic hearth, by heartless
traffickers in human flesh.1 To fulfil the second part of their
mission, it remains for the Trinitarians to procure the liberation of
the negroes. This is the great project which they have lately un
dertaken.
Before his voyage to Tunis, the zealous founder had travelled
through Spain, exhorting the Christians to have pity on their
brethren enslaved among tbe infidels. His instructions had such an
effect that some virtuous women, seeing that they could not go
themselves to redeem the captives, asked to be associated to the
religious of the Trinity, in order to help them in their pious de
signs, at least by prayer. It is thus that, in the Catholic Church,
you always see a Moses who prays on the mountain, while
Israel fights on the plain. St. John of Matha complied with their
wishes and got a monastery built for them. Putting their goods
in common, they reserved to themselves wherewith to live poorly,
and gave the rest for the redemption of captives.
When we think of all that our ancestors did, how can we regard
our own actions as of any value ? Do their beautiful examples
suggest nothing to us ? No, if we have base hearts and selfish
minds ; for it is only noble hearts that love great things, as it is only
lofty minds that comprehend them.
Prayer.
0 my God ! who art all love, I thank Thee for having so well
protected the Church against infidels, and for having inspired St.
John of Matha and his companions with that ardent charity neces
sary for the redemption of captives.
relieve prisoners by alms or by prayers.
I See the very interesting little book, Suema, translated from the French
by Lady Herbert. On reading it, one may well exclaim that facto are often
stranger than fiction. Poor Suema became a nun among the Daughters of
Mary in Zanzibar. She died in 1878. (TV.)
CATKCHISM OF PER8KVERANCR.
461
LESSON XL.
centuries, continued.)
The Church consoled : Foundation of the Hospitallers of the Holy Ghost; of
the Hospice of Albrac ; of the Pontiff Religious or Bridge-Makers. The
Church afflicted and attacked : Scandals, Errors of Arnauld of Brescia.
The Church consoled and defended : Ninth and Tenth General Councils
held at St. John Lateran's. The Church attacked : Heresy of the
Waldenses. The Church defended and consoled : Eleventh General
Council of Lateran ; St. Isidore ; St. Drogo ; Conversion of the Rugians.
The Church attacked : Albigenses and Beguards.
The Church, whose maternal solicitude was arming knights to
defend her children against infidels, and encouraging the religious
of the Trinity to deliver captives, did not forget those who were
suffering in the interior of the fold. The poor you have always with
you,' said the Saviour of the world. Yes ; but while Paganism let
them die of hunger, Religion fed them, nay, treated them with
princely kindness. In the course of the twelfth century, we shall
see rising up, as if by enchantment, numerous hospitals for the re
lief of the different miseries of man, teaching him that he is no
longer under the shameful slavery of Paganism, but under the sweet
law of Charity.
Among the Hospital Orders that then appeared, we shall name
that of the Holy Ghost : Guy, Lord of Montpellier, was its founder.
It soon spread, and Innocent III. built a hospital in Rome, the care
of which he confided to the religious of the new Order. This
monument, worthy of Rome, worthy of the Vicar of Jesus Christ,
worthy of the majesty and charity of the Catholic Church, deserves
to be known. It consists of several groups of houses, and a hall
large enough to hold a thousand beds.* At one side, runs a long
corridor that can hold about two hundred beds. There is besides a
spacious transverse hall, in which the wounded or hurt are placed.
Priests and nobles have private rooms : there are four beds in each ;
the sick here are served in silver vessels. Heretics and such as
have contagious diseases occupy separate apartments.
In another portion of the hospital are a great many nurses for
children, although there are more than two thousand others in the
city and neighbourhood to whom they are given out to be nursed.
' Joan., xii, 8.
> All the halls together contain at present 1616 beds. (Mgr. Morichini,
Charitable Institutions of Home, p. 30, and The Three Homea, t. II.)
462
Near this is the department for boys. They are placed here at the
age of three or four years, after being withdrawn from the nurses.
They always number live hundred. Here they remain till they are
old enough to earn a livelihood. Girls, to a like number, are brought
up in another department, shut off from the rest, till they are of an
age to marry or to become nuns. They are under the management
of the Sisters of the Holy Ghost, whose convent is also enclosed
within the grounds of the hospital. When they marry, the hospital
gives them a dowry of fifty Roman crowns.'
The spiritual cares correspond to the temporal. Besides the
chaplains of the establishment, the religious orders of Rome depute
two of their members every week to hear the confessions of the
sick. Pious lay-people make it a duty to go and render to them
during life and after death the humblest services of charity.
Near the hospital is the palace of the commander or chief of
the Order of the Holy Ghost. Between this palace and the hospital
is a large cloister, where the physicians, surgeons, and servants of
the establishment, who always exceed a hundred in number, reside.
Near this is the department of the religious.
The annual expenses, both for the children and the sick, rise
on an average to about forty thousand pounds sterling.' Out
side the enclosure of the hospital is a turning-box, large and
always open, which contains a neat little cushion for receiving
abandoned children. They may be laid here without fear in broad
daylight. For it is forbidden, under heavy penalties, including even
corporal punishment, to inquire who they are that bring them, or
to watch which way they return.3
Admirable forethought of Catholic charity ! With a mother's
eye, she saw the consequences of any other conduct. Philanthropy
is nowadays thought more enlightened than charity. It has done
better things : it has banished the turning-boxes, and demanded
humiliating acknowledgments. It wants, we are told, to put a stop
to libertinism. Folly ! it has only multiplied crimes. Every day
the children left in churches or on the doorsteps of the rich accuse
the imprudence or the barbarity of its laws. No, no; that charity
which receives with closed eyes the infant intrusted to it does not
encourage libertinism. The daughter of religion, she recommends,
like her mother, purity of morals. What impels to libertinism is
impiety, is above all the example, unfortunately too common, of
i This dowry is at present raised to a hundred Roman crowns, something
more than twenty pounds sterling. (Morichini, &c., p. 95.)
' It is %t present a hundred and twenty-one thousand Roman crowns.
(Ibid. , p. 45.)
3 Helyot, t. II, p. 200.
CATECHISM OF P KK8EVERANCE.
463
those same philosophers who declaim against charity, and cast away
the turning-boxes.'
You see, and you ought to be proud of it, that religion every
where excels philosophy : nothing escapes her far-seeing care. Not
only did she engage herself in the twelfth century with rearing
abandoned children and attending the sick, but she provided for
many other wants. Already she had placed her tent on the summit
of the Alps, where the religious of St. Bernard were become the
protectors and guides of travellers. In those days it was necessary,
at least in certain provinces, to watch over the safety of the roads:
religion lent her generous aid. In her divine hands, evil itself
turned to good, and the most dreadful accidents gave rise to
establishments of general advantage.
Thus, about the year 1130, Adalard, Viscount of Flanders, re
turning from a pilgrimage to St. James's, in Galicia, fell into the
hands of a band of robbers. It was on a lonely mountain, just
where the three provinces of Guienne, Languedoc, and Auvergne
meet, in the diocese of Eodez. This high and wild mountain,
covered with snow and heavy fogs for eight months of the year, is
about twenty miles from the city of Bodez and ten from any human
habitation. Its position in the centre of a frightful solitude, together
with the woods and marshes that surrounded it in the. middle ages,
made it a secure retreat for brigands and a source of alarm to
travellers : it was called and is still called Albrac or Aubrac.
The noble pilgrim, seeing himself in danger of losing his life,
made a vow that, if he escaped, he would found in that very place
a house for the reception of pilgrims, and would banish from the
mountain all the robbers that infested it. God let the robbers do
him no harm, and Adalard fulfilled his vow. A short time after
wards there was to be seen rising on the mountain of Albrac a
hospital, the church of which was dedicated to the Blessed Virgin.
Of all the hospitals of France, that of Albrac was one of the most
celebrated. Its importance in keeping up communications between
France and Spain was deeply felt by the kings of Aragon, the
counts of Toulouse, and other great nobles, who contributed to the
splendour of the house by considerable donations and foundations.
Five kinds of persons formed the community of this hospital :
Priests, for serving the church and administering the sacraments to
the pilgrims ; knights, for escorting the pilgrims, pursuing the
robbers, and defending the house; brothers and laymen, for the
service of the hospital and the poor ; oblates,' who had to look after
1 See Home audita Rider, by John F. Maguire, M.P., p. 185. (Tr.)
2 Those wore called oblates who offered themselves to the monastery in
464
CATECHISM OF PERSEVERAKCE.
the farms of the hospital; and lastlya singular arrangement, save in

the annals of Catholic charity !ladies of rank, who dwelt there,
fixed at their post, to wash the feet of pilgrims, to clean their clothes,
to make their beds, and to discharge all the humble duties of
servants towards masters. The Viscount of Adalard was the first
superior of Albrac, having chosen to consecrate himself to the
service of the poor. All these persons led a very austere life,
divided between prayer, fasting, and the service of their brethren.'
Not far from Albrac there appeared at the same time another
wonder of charity. You must know that in those days France and
the rest of Europe were not, as they are now, covered with large
and beautiful roads. Numberless coaches did not then run by day
and night. Travelling was for the most part difficult and dangerous.
The civilisation, even material, which comes of frequent communi
cation between provinces and kingdoms, was at a stand-still :
Beligion should again set it going. The vast forests that covered
the land were cut down by the hands of the religious of St. Bene
dict or of Citeaux. The rivers, usually so dangerous, might be
crossed without risk, thanks to the religious of whom we are now
going to speak.
The Pontiff Brothers or Bridgemdkera came forth to complete
the means prepared by Religion to render journeys safe and easy.
order to serve God there, without, however, making profession of the religious
life. They wholly abandoned their goods, their wives, and their children :
they entered into a true state of servitude. As a mark of the offering that
they made to the Lord of their property and their persons, they used to put
round their necks the ropes of the church-bells, or lay a few pence on their
heads. Thus did the donees enter into possession. The Empress St. Adelaide,
or Alice, having founded at Paris the monastery of the Holy Saviour, assigned
considerable revenues to it. In order to confirm the donation, she gave a knife.
As a matter of fact, it was the general rule to give thus a large knife, a handle
of a knife, a staff, a straw (atipula, from which comes the word stipulate), a
branch of a tree, a bit of wood, or a book. At times a little clay would be
taken from the very place of the donation, and hung up before the altar, tied
in a linen cloth. (sometimes a little stroke on the cheek was given to the
children of the contracting parties, so as to make them remember the engage
ments taken by their parents. From this custom has come the little stroke in
Confirmation.
We must not confound the oblates who are met in various monasteries
with those whom the abbeys and monasteries of royal foundation in France
were obliged to receive and maintain, and who were presented by the king.
The latter were received and maintained as became them, on condition of
ringing the bells and sweeping the church and choir. These posts were in
tended for lame or sickly soldiers. Such oblates and their pensions were trans
ferred to the Hotel des Invalides, built by Louis XIV. (Helyot, t. V, p. 190.)
1 HelTot, t. Ill, p. 172. See also tie little work lately published by M.
l'abbe Bousquet ou the abbey of Albrac.
465
Their founder was a young shepherd named Benezet : his rare

virtuesabove all, his charitymerited for him a place among the
Saints. At the age of twelve, Heaven commanded him by repeated
revelations to quit his mother's flocks, and, going to Avignon, to
build a bridge over the Rhone. He arrived here in 1176, and
entered the church while the Bishop was preaching. The young
shepherd laid his mission before him. The prelate, surprised to
hear the son of a peasant, unskilled and unlettered, saying that he
was sent by God to build a bridge over the Rhone, took him for a
fool, and sent him to the provost of the city, to be put in some
secure place.
The provost was not more credulous than the Bishop. How
ever, the young shepherd giving some supernatural proofs of his
divine mission, his proposal was accepted. The bridge was begun
in 1177. Consisting of eighteen arches, and three hundred and
forty feet long, it was justly regarded as a wonder.' Benezet had
the direction of the work, which extended over eleven years. He
died in 1184, before it was finished, and was buried in a chapel
built on the third pier. The Pontiff Religious likewise constructed
over the Rhone the Bridge of the Holy Ghost, more splendid than
that of Avignon : it exists to the present day.
To build bridges, to establish ferries, to lend assistance to
travellers : such was the vocation of the Pontiffs. This is the
reason why they fixed their abodes on the banks of rivers. Here
they conveyed travellers across in boats always ready. If the
travellers were tired, or overtaken by night or bad weather, they
offered them a shelter, entertained them, warmed them, and never
left them till they had put them in a place of safety.* Oh, how
true it is, my God ! that Thou hast not ceased to do good to men.
0 holy Religion ! O tender Mother ! it is then true that thou
watchest, not only over the souls, but also over the bodies, of thy
children : none of their wants escape thy care !
Jealous of the happiness which all these works of charity were
procuring for man and society, hell tried, by new attacks, to draw
the attention of the Church elsewhero. It strove to renew her
tears, by prompting the secular power to lay hands again on the
nominations to ecclesiastical dignities. Hut God stopped it short by
the Ninth General Council, -which was held at Rome, in the Church
of St. John Lateran. Beaten at this p>>iut, the devil was not dis
couraged. One of his agents, Arnauld of Brescia, a disciple of
Abelard's, began to sow some dangerous errors. The Tenth General
' This bridge was swept away by the Rhone : only a little of it still re
mains.
"
* Helyot, t. II, p. 290.
VOL. III.
31
466
Council, held like the preceding one in the Lateran Church, did
justice to the innovator and his innovations. At length, despairing
of success, hell drove on against the Church a host of sectaries in
rags, called the "Waldenses or Vaudois, from Valdo, their leader, a
native of Lyons.
The Waldenses, also called the Poor Men of Lyon*, were here
tics who pretended that evangelical poverty does not permit the
possession of anything. Not only did they thus sap the foundations
of society, hut they also annihilated the ecclesiastical hierarchy,
asserting that all Christians are priests, and setting up themselves
alone as the true Church. St. John Lateran's then saw assembling
within its walls the Eleventh General Council, which condemned
the errors of these sectaries, the most dangerous that had appeared
for a long time. The victory, however, was not yet complete.
The better to gain credit for their errors, the Waldenses
affected a mortified exterior and manners apparently very austere.'
As they were all laymen, and mostly of the lowest class, they made
many dupes in the country districts. To their false virtues it was
necessary to oppose true ones; to their hypocritical poverty, a sin
cere and universal poverty. This is what Providence did by the
establishment of religious orders, so numerous in this age, and still
more so in the next, wherever the errors of the Waldenses continued
to spread. It attained the same end by raising up in the most lowly
conditions of life illustrious models of every virtue, whose excellence
God took care to reveal by splendid miracles. Such among others'
were St. Isidore, patron of labourers and of the city of Madrid, and
St. Drogo, patron of shepherds. Let us hear their history.
Isidore was born in Spain. His parents, poor but pious, in
spired him by their example and their instructions with a horror of
sin and a great love for God. Their small means did not permit
them to give him a liberal education ; but he lost nothing thereby
on the side of virtue. Only he eagerly availed himself of every
opportunity that he found to hear the word of God, and the sermons
at which he was present made such deep impressions on his soul
that his desire of being instructed grew more and more pure and
ardent.
His patience in bearing with injuries, his meekness towards all
those who entertained any hatred for him, his fidelity towards his
masters, his exactness in preventing everybody, even in things in
different, made him win a complete victory over his passions. His
behaviour confounds those who pretend that outward occupations
1 A few Waldenses still exist in some parts of the Alps, especially in the
diocese of Pignerol.
467
leave no time for exercises of piety. He transformed his labour

into an act of religion, by applying himself to it in a spirit
of penance, and with the intention of performing the will of God.
While his hands guided the plough, his heart conversed with God
and the Angels. Sometimes he would deplore his own miseries and
those of other men ; sometimes he would sigh for the delights of the
Heavenly Jerusalem. This love of prayer, joined with the constant
practice of humility and mortification, led him to that eminent
sanctity which rendered him an object of admiration throughout all
Spain, nay, throughout all the Church.
In his youth he entered the service of a gentlemen of Madrid,
named John de Vergas, as a farm-labourer. He next engaged in
the state of marriage. His choice fell on Maria Torribia, who was
very commendable for her virtues. Isidore always remained
steadfast in the service of the same master. John de Vergas, who
knew well the value of his treasure, treated Isidore as a brother,
mindful of the words of Ecclesiaaticus, Let a wise servant be dear to
thee as thy own soul.'
One day, however, this gentleman, finding that Isidore was
staying too long at the church, took his stand on a hill in order to
give him a sharp reprimand when he should see him passing. But
he perceived in his field two angels, clad in white, each tracing out
a furrow, and Isidore in the middle. A witness of the miracle,
John de Vergas hastened to grant Isidore full liberty to assist daily
at the office of the church. The Saint did not abuse it. He rose
very early in order to satisfy both his piety and his obligations. It
is, in point of fact, a false devotion to think of pleasing God, while
failing in the duties of one's state.
Isidore, full of charity for the poor, though poor himself, re
lieved their wants as far as he could, and spent in this good work a
portion of his wages. He inspired his wife with his own sentiments,
and made her a faithful imitator of his virtues, so that she died in the
odour of sanctity. Isidore himself fell sick, and, having foretold
the hour of his death, prepared for it with redoubled fervour. The
piety with which he received the Last Sacraments drew tears from
all the beholders. He slept in the Lord on the 15th of May, 1170,
at the age of nearly sixty years.' His sanctity, manifested by
striking miracles showed on which side was the true Church, the
Mother of Saints, the Spouse of Jesus Christ, and the Waldenses
were for ever unmasked in Spain and in the South of Europe.
At the same time Providence took care to confound them in the
North, and in a great many provinces, by raising up another Saint,
Eccl, vii, 2&
Godescard, 10th May.
468
of obscure birth, whom it did not fail to show to all eyes, by making
him travel about during a great part of his long life. This new
missionary of the holiness of the Catholic Church was St. Drogo.
Born in the village of Epinoy, in Flanders, he lost his father before
his birth, and his mother at his birth. From his infancy, the young
orphan was remarkable for his singular piety. At the age of twenty
years, he divested himself of whatever he possessed, that he might
more freely serve Jesus Christ. Disengaged from every worldly
attachment, he clothed himself with a hair shirt and coarse habit.
Then, after the example of Abraham, he left his own country.
Having made several pilgrimages, he stopped in the town of Sebourg,
in Hainaut, some six miles from Valenciennes, and found much
pleasure in serving as a shepherd to a pious lady, named Elizabeth
de la Haire.
He chose this state as the most proper to furnish him with
occasions of practising obedience, humility, and mortification. He
spent six years in the care of flocks ; but his modesty, love of
prayer, and other virtues fixed the attention and won him the
esteem and friendship of everybody. The gifts that he received
went to the poor, on whom he also bestowed whatever he could save
from his wages.
The fear of yielding to the temptation of vain glory made him
resolve on leaving his employment. He visited those places cele
brated by the devotion of the Faithful, and went nine times to
Bome. All these pilgrimages, being made with holy dispositions,
were a source of merit to him, a great matter of edification to the
Faithful, and a splendid refutation of the teachings of heretics.
He returned occasionally to Sebourg ; but a serious infirmity,
caused by incessant fatigues, at length obliged him to settle here
lor the remainder of his days. He got a little cell made for him
self near the church, so that thenceforth he might be able to adore
God at any moment, and to look upon himself as at the foot of the
altar. He remained thus shut up tor the space of forty-five
years. All his food consisted of a little barley bread. He drank
nothing but lukewarm water. This was a new kind of mortification
which he disguised by saying that his infirmity required such a
regimen. He died at the age of eighty-four years, on the 16th of
April, 1186.'
To restore to the Church what the heresy of the "Waldenses had
deprived her of, the Lord was pleased to bring into her maternal
bosom a new idolatrous population, the Rugians. Waldemar, King
of Denmark, manned his ships to subjugate the Sclavs who in1 Godeacard, 16th April.
CATKCHISM OP PERSEVERANCE.
469
habited the island of Rugen. He laid siege to their capital, and

obliged it to surrender. The first article of the capitulation was
that they should deliver to the conqueror their deity named Suantovit, and that they should give for churches the lands consecrated
to their false gods. Suantovit was a gigantic idol with four heads.
In his right hand the god held a horn, ornamented with various
metals. The high-priest filled it with wine every year, and, accord
ing to the rate at which the wine grew less, foretold the sterility
or fertility of the season. Human victims, but only Christians,
were sacrificed to this idol. For the cruel custom of human
sacrifices had spread over the world ; and, whenever you think of
them, there rises, 1 am sure, in your heart a feeling of gratitude
towards the God who abolished them.
The victorious king threw down this colossus : it fell with a
fearful crash. The Danes dragged it into their camp, where it
became the laughing-stock of the army. In the evening it was
broken to pieces, and the wood of which it was composed made into
fires for cooking. The temple, which was also of wood, was then
burned. The wood of the machines that had been used in the siege
was employed to build a church, and priests were stationed there.
The King of Denmark was assisted by the Prince of the Rugians.
Hardly yet instructed in religion, the latter ran eagerly to baptism,
and contributed much to the conversion of his subjects. He himself
preached to this savage people, in order to lead them to the mildness
of Christianity : his pious efforts were crowned with full success.
The conversion of the Rugians, and the death of the holy shep
herd of Sebourg, so precious before God and men, were a glorious
end to the twelfth century.
With the thirteenth, the everlasting battle of evil against good,
that is to say, of heresy and scandal against Catholic truth and
sanctity, is about to become fiercer and more general. But it will
only serve to show more clearly the inexhaustible resources of
Providence, the great fruitfulness of our Mother the Church, as well
as the weakness, insincerity, and wickedness of the partisans of
error. Here arise in defence of the truth forty-two Religious Orders,
three General Councils, great Kings and Queens, as illustrious by
their sanctity as by the splendour of their crowns, noble geniuses,
and, last of all, saints remarkable for their spotless innocence or
their wondrous penance I
It required nothing less than this mighty army to protect the
Christian world, so great was the rage with which hell unloosed its
minions against the Church. On one hand, the Waldenses, the
Albigenses, the Beguards, a host of heretics in every shape and
form, were preaching dangerous errors. On the other, the love of
470
pleasures, the love of riches, and the love of honours were gaining
rapidly on all classes, high and low : the spirit of the Gospel was
forgotten. Lastly, we see philosophers and theologians, imbued
with the philosophy of Aristotle and the Arabians, bringing into
the affairs of Religion an excessive curiosity, a passionate taste for
argument, which led them into the grossest delusions.' Error was
threatening to prevail, concupiscence to recover its empire, and
public calamities, the inevitable result of heresies and moral dis
orders, were going to afflict the guilty world. Before speaking of
the defenders of truth and virtue, let us make known their adver
saries ; for it is never the Church that attacks. She is the first, she
is in possession, she only defends herself : a convincing proof that
she is true !
We have already spoken of the "Waldenses. The Albigenses,
impure remains of the Manicheans, were heretics who infested
Languedoc. They pretended that this visible world is the work of
the devil. They attacked the sacraments and the ceremonies of the
Church, as well as her authority and prerogatives. Like the "Waldenses, they were poor and made a displuy of regularity, though in
private they gave themselves up to shameful disorders. This heresy
was brought from the East into France by an old woman. She
appeared suddenly, and had a great many followers in various
provinces. Favoured by certain lords who had laid violent hands
on the property of the Church, and whom councils were condemning,
under pain of excommunication, to restore their usurped estates, the
Albigenses soon became a terrible sect.
The Beguards were fanatics who pretended that man can arrive
at such a degree of perfection in this life that sin is impossible to
him ; and that, having once reached this degree, all things are per
mitted to him. He is no longer bound to pray, or to fast, or to observe
ecclesiastical or civil laws. The Beguards imagined themselves to
have attained this perfection, and, in consequence, abandoned them
selves without scruple to the most shameful disorders, but always
in secret
Now, nothing contributed more to the progress of the Waldenses,
the Albigenses, and the Beguards, than their oeeming regularity.
It was therefore necessary to oppose them with examples of virtue,
and to show that the things on which they prided themselves were
practised by Catholics. As the heretics made profession of re
nouncing their goods, leading a poor life, devoting much time to
prayer and the perusal of the Holy Scriptures, and observing the
evangelical counsels to the letter, God raised up fervent Catholics,
' See D'ArgentriS, Collect. Jud., t. I, Examination of Fatalism.
471
who, forming themselves into religious orders, also gave their goods
to the poor, lived by their toil, meditated on the Holy Scriptures,
preached against the heretics, and observed the most perfect
chastity.
How admirable!at this very moment came into existence the
four Mendicant Orders : Carmelites, Franciscans, Dominicans, and
Augustinians. These four Orders, destined to oppose the torrent of
evil, grew strong and spread rapidly.' The religious who composed
them did not retire into deserts and forests. But, like the salt of
the earth, destined to prevent corruption, or like the sun, destined
to carry light everywhere, they dwelt in towns and country places,
and lived on the pious gifts of the faithful. In return, they laboured
for the salvation of their benefactors, by preserving them from the
contagion of new heresies and scandals. They preached, heard
confessions, and everywhere established practices calculated to
maintain the Faith and to nourish devotion.'
Prayer.
0 my God ! who art all love, I thank Thee for having given us
such admirable examples among the poor. Grant us the humility
and the pure intention of St. Isidore.
never despise anyone.
LESSON XLI.
CHRISTIANITY PRESERVED AND propagated, (thirteenth century.)
The Church defended : Carmelites, Franciscans, Dominicans, Augustinians;
St. Thomas.
The first combatants whom God opposed, daring the thirteenth cen
tury, to the numerous sectaries attacking the Church, were the
Carmelites. These religious were originally hermits who lived on
Mount Carmel in Palestine. They regarded the Prophet Elias as
their founder and model, because he had lived on the same mountain,
as also his disciple Eliseus. The superior of these hermits applied,
in 1209, to the Blessed Albert, Patriarch of Jerusalem, for a rule.
The holy man drew up for this Order some constitutions replete with
wisdom. It was therein commanded the brothers to pray day and
night in their cells unless they should be dispensed therefrom by
lawful occupations; to fast every day, except Sunday, from the
- On the usefulness of the Mendicant Orders, see Uergier, nrt. Mtndianls.
8 Pluquet, 1. 1., p. 252.
472
OfTECHISM OP PERSEVERANCE.
Exaltation of the Holy Cross till Easter ; never to taste flesh meat ;
to employ themselves in manual labour ; and to keep silence from
Vespers till Terce of the next day.
The conquests of the Saracens having obliged the Carmelites to
leave Palestine, in the beginning of the thirteenth century, they
came over to Europe. They were like a legion of experienced
soldiers whom our Lord brought to the relief of the Church, his
Spouse. This Order had a rapid growth, and rendered most import
ant services. It produced an immense number of great men, whose
learning and virtue did honour to Religion. The Blessed Albert,
their legislator, died, in 1214, by the hands of a wretch whom he had
reproved for his crimes.'
At the time when the Carmelites were arriving from the East to
defend the Church, God raised up in the West the fourth Patriarch
of the monastic life, St. Francis of Assisium. In the train of
this new captain marches an army of saints, who, by their preach
ing, oppose truth to error ; by their exampleipoverty, mortification,
and humility to an inordinate love of riches, pleasures, and honours :
in a word, true virtues to the apparent virtues of sectaries and to
the scandals of bad Christians.
St. Erancis, founder of the Order of Franciscans, was born at
Assisium, a city of Italy, in 1 182. Pity for the poor seemed to have
been born with him. It often happened that he gave his clothes to
those whom he met in want of them. One day, as he was in church,
he heard the words of the Gospel read : Do not carry gold, nor silver,
nor scrip for your journey, nor two coats, nor shoes, nor a staff.' The
New Antony took them according to the letter, and, immediately
applying them to himself, distributed his money, laid aside his shoes
and staff, and clothed himself with a poor habit, which he fastened
round him with a cord.
Such was the dress that he gave to his disciples ; for his words
and example, which made the most hardened sinners burst into
tears, so touched a number of the inhabitants of Assisium that they
asked to be put under his guidance. That he might train them to
the love and practice of poverty, he one day led them with him
through the city of Assisium, in order to beg an alms at every door.
He wished to teach them betimes that they should have no other
patrimony than the gifts of charity.
He next instructed his disciples in all the exercises of a spiritual
life. He frequently discoursed to them on the kingdom of God,
denial of their own will, and mortification of the body, so as the
better to dispose them for the execution of the design w hich he had
1 H61yot, t. I., p. 301.
Luc., ix., 3.
473
formed, namely, to send them into all parts of the world to preach
the Gospel. The exhortations of the holy Patriarch, animated by
the fire of divine love and supported by an ardent zeal for the con
version of souls, produced on the hearts of his children all the effects
that he had hoped for. One day, as he was speaking to them of
missions, all of them, impelled as it were by a holy inspiration, fell
at his feet, begging him no longer to defer the accomplishment of
his designs; but the moment of Providence had not yet come.
In the meantime, Francis prescribed a rule of life for his little
society, and ordered them to recite for every hour of the office three
Paters. He soon drew up his constitutions, a real masterpiece of
wisdom : they have been approved and praised very highly by Sove
reign Pontiffs. Here is a general survey of what they contain.
Out of humility, the saint gives his religious the name of Friars
Minor, that is to say, Lesser Brethren. Their end is to preach by
their example and their words the great virtues of Christianity :
love of poverty, love of suffering, and love of humiliations. For
this purpose, these religious never go on horseback ; they walk bare
footed and bareheaded; a little cell, a few feet long, affords them a
lodging, and a straw mattress serves them as a bed ; their habit is a
tunic of coarae wool ; they wear no linen ; they must live on alms or
by manual labour ; they can possess nothing whatsoever. Their
very name reminds them that they are to look on themselves as the
last of men, and be ready to suffer all kinds of contempt and perse
cution from the whole world.
Who would believe it? This Order, stripped of all human
means of success, and diametrically opposed to all the passions,
spread with amazing rapidity. During the lifetime of St. Francis
it counted more than ten thousand members ; later on, it had more
than a hundred and fifty thousand. These were so many living
examples, everywhere present, of the fundamental virtues of Religion:
humility, poverty, and chastity.
The children of St. Francis bear different names. In some
countries they are called Cordeliers, on account of the cord that
serves them as a cincture ; in others, Recollects, on account of their
separation from the world ; elsewhere, Capuchins, on account of the
peculiar form of their habit. Of all Religious Orders, that of the
Capuchins has, perhaps, been the most popular. The services that
they have rendered to the poor inhabitants of town and country are
immense. Shame on the men who scoff at these fathers of the poor,
these consolers of the afflicted, these friends of the people !'
1 St. Francis of Assisium founded three Orders : that of the Friars Minor ;
that of Nuns, who, under the names of Clares, Capucbinesses, Urbunists, &o.,
observe the rule which he gave to St. Clare ; and the Third Order, for whom
474
CATECHISM OF FEESEVEKANCE.
Francis of Assisium, the Patriarch of these numberless tribes of

holy men and women, is called the Seraphic. He owes this name
to his love for God, which made him like a seraph clad in a mortal
body. Among the many extraordinary favours that Our Lord did
him there is not one more celebrated than that of which we are
now going to speak. In a vision, wherein Francis yielded to all the
he composed a special rule, since it comprises men and women living in the
world. We shall speak only of the first Order.
The disciples of the Seraphic Patriarch were successively called Friars Minor,
Conventual Friars Minor or Cordeliers, Observantin Friars Minor, Reformed
Friars Minor or Recollects, and Capuchin Friars Minor. The name of Friars
Minor was given them by St. Francis. Calling them to struggle by their example
and their discourses against the two great scourges of Christianity, cupidity and
scnsuality, the incomparable apostle of humility wished that this name should
continually remind his children of their obligation to suffer for the love of Jesus
Christ the wrongs and insults that the world would delight in heaping on them.
Speaking of the events in store for his Order, he had told them that an immense
multitude of men would soon come and ask to be let remain with them under their
habit. This prophecy was not slow in its fulfilment. The Order, though un
supported by human means and directly opposed to all the passions, multiplied
with amazing rapidity, since, in 1220, the Friars had already evangelised Italy,
Germany, France, Spain, England, Asia, and Africa. However, if this increase
in the number of his children rejoiced the tender-hearted father, it also afflicted
him, for he foresaw its dangers. One day he said to the blessed brother Giles,
We are like a fisherman throwing his net into the sea, and taking a great many
Jishes. Our net will be thrown into the waters of the world, and it will catch
such an immense number that 1 fear it will be broken.
The fear of the holy Patriarch was but too well founded : in proportion as
the ranks of the milita swelled, a deplorable tendency manifested itself to widen
the language of the rule. Primitive fervour gradually cooled. Under pretexts
more or less specious, privileges were obtained that inflicted a severe wound on
discipline. The rule was no longer followed to the letter, as the founder hod
expressly recommended : the net was on the point of being broken. But Jesus
Christ, who had promised St. Francis an endless existence for his Order, watched
over it with truly paternal love, and brought forth a remedy from the very
source of the evil. He raised up ardent and generous souls to work a general
reform.
This, in point of fact, took place, with the approbation of Pope Celestine V.,
in 1294. The religious desirous to observe the rule in all its purity were called
Hermits, on account of the solitary places in which they dwelt, and those who
persisted in wishing to avail themselves of the privileges previously obtained were
called Conventuals. A century later, new abuses necessitated a second reform :
this was in 1368. It was termed the reform of observance, and the religious
who adopted it took the name of Observantins. A third was made in 1420,
under the name of the strict observance, and its adherents were called the Re
formed in Italy, and Recollects in France. Finally, the last Franciscan reform
took place in 1525, and was styled the reform of the Capuchin Friars Minor.
Thus the Order of the Friars Minor is at present divided into three great
branches: the Observnntins, the Reformed or Recollects, and the Capuchins.
We do not mention the Cordeliers or Conventuals, as they did not accept the
reform, wishing to continue in the enjoyment of their privilege to live on their
475
tenderness of his compassion for the sufferings of the Man-God, Our

Lord vouchsafed to give him a wonderful resemblance to Himself.
He imprinted on his body the stigmas or marks of the Passion.
Francis's hands and feet were pierced in the middle with nails. The
heads of the nails, round and black, appeared on the inner part of
the hands and the outer part of the feet. The points, which were a
settled income. This derogation from the fundamental articles of the rule of
St. Francis, prevents them from being classed among the evangelical poor. The
Capuchin Friars Minor, called into France by Charles IX. in 1553, counted
here in 1645, of themselves alone, three hundred and ninety-six convents and
nearly eight thousand religious. * Scattered by the revolution of 1789, they
were to be seen reappearing after a few years, faithful to the traditions of their
blessed father, to his love of poverty, and to his apostolic spirit. They already
possess seven houses in France, and look forward hopefully to the day when
they may accept those which many of our venerable Archbishops and Bishops
have been pleased to offer them in their respective dioceses.
To complete this short sketch of the Order of St. Francis, we must devote
a few words to its various reforms, the true meaning of which is generally un
known.
Some minds, imbued with the unjust prejudices of the last century against
religious orders, have not been able to discover in these reforms anything but
matter of intestine wars and deplorable scandals. They have thought to bring
this Order into disfavour, by pointing out such things as unquestionable proofs
of the relaxation of its members. This is to ignore completely the nature of
man, the nature of Christianity, the nature of the religious life. Is it not, in
point of fact, well known that there are within us two men quite distinct, the
soul and the body, the spirit and the flesh, the superior part and the inferior
part, or, to use the language of St. Paul, the old man and the new man : the
old man, whom the religious strives daily to immolate ; and the new man, who
grows strong in a direct ratio to the enfeeblement of the other?
By the religious profession, the old man is not annihilated : under the drugget
of penance, as well as under the robes of effeminacy, he still lives, and his assaults
leave his antagonists neither peace nor truce. Now, in this continual and fierce
war, is it surprising if he has gained some victories, if he has secured in his
favour some departure from the severity of a rule whose observance implies the
total destruction of fallen nature ? Religious societies, known under the name
of congregations or regular clerks, as the holy Council of Trent terms them,
whose engagements are limited to the general vows of poverty, chastity, and
obedience, with constitutions that do not bind under pain of sin, have never had
any need of a reform, for the very simple reason that they have no particular
form of life.
But all the Orders properly called regular, that profess a rule independently
of these three vows, wear a peculiar costume, and pay the debt of public prayer
Augustinians, Benedictines, Bernardines, Domiincans, Carmeliteshave stood
in need of a reform at periods more or less remote from their origin. But these
reforms, far from falling as an accusation on these Orders, show on the contrary
tbe special protection of God over them. This protection shines forth in a
manner almost miraculous over the Order of St. Francis, since it has lived on
without interruption to our own days, a space of six hundred and fifty years,
* Calrndrier hiitorinne tt chronologiqw de I'Egliu de Paris, par M. Lefdvre.
476
little long, coming out on the other side, were bent back over the
flesh. Francis had also a red wound on his side, as if it had been
pierced with a lance. This wound often bled, and stained his tunic.
We cannot doubt the truth of these stigmas after the testimony
of Pope Alexander IV., who, in a sermon preached before St. Bonaventure, declares that he has seen them with his own eyes. This
testimony is moreover confirmed by the depositions of many other
persons, who made oath that they had also seen them.'
Seeing his last hour draw near, the humble Francis requested a
canticle which he had composed as a thanksgiving to God in the
name of all creatures, to be sung. Over all the beings around him,
his sanctity had restored to him a portion of that sway which inno
cent man exercised over all nature. When, before sunrise, he
used to be at prayer in a shady cave, the birds would come and sing
on the adjoining trees. If their concerts disturbed him, he would
give them his blessing, and say to them, " Go away ;" and the docile
birds would fly off to sing their canticles elsewhere, that they might
not interrupt a sweeter canticle.
When about to expire, the Saint desired to be carried to the
convent of Our Lady of the Angels, and there laid on the ground,
his body covered with a poor habit that had been given him. In
this state, he called his disciples near, and exhorted them to the love
of God and the practice of poverty and patience. He then gave them,
and all those absent, his blessing. " Farewell, my children," he said
to them ; " remain always in the fear of the Lord." Having begun
to recite a psalm and reached the words, Deliver my soul out of its
prison, that I may bless Thy holy name; the just await the reward that
Thou wilt give me,' he sank sweetly into the sleep of the just, on the
notwithstanding the great number of its members,* the fearful austerity of its
practices, and the numerous persecutions to which it has been exposed. These
successive reforms, fur from weakening it, helped to make it more pure and
powerful. We may say of these peaceful revolutions that they reveal all the
strength of its constitution, and show us that the grain of mustard-seed,
dropped into the soil of Assisium, whose branches now extend to the ends of
the earth, always retained sufficient life to send forth strong and vigorous
shoots in place of those which had withered.
(Note of Rev. Father Laurent, the present Provincial of the Capuchin
Friars Minor in France.)
' Helyot, t. VII., p. 24.
1 Ps. cxli., 8.
The number of Capuchin Friars Minor, not to count the other Franciscan congregations,
rises again to-day to fourteen thousand, of whom four hundred oonduct twenty-two missious
in heathen and heretical countries. The Franciscan Order counts at present 200,000 men
and 300,000 women, including the Tcrtiarics. It has 25'2 provinces and 26,000 convents, of
which five are in Palestine and 30 in the whole Turkish empire. It has given to the Church
seven Popes and 3,000 Rishops. More than 80 emperors and empresses, kings and queens,
have been associated to the Order, which has, moreover, tlte glory of having produced 3,000
persons canoinsed or beatified, of whom 1,700 were martyrs. (1SG3.)
477
4th of October, 1226, in the forty-fifth year of his age, after seeing
more than eighty houses of his Order established throughout Chris
tendom. He was only a deacou, his humility having prevented him
from ascending to the priesthood.'
Scarcely had Francis breathed his last when God was pleased to
manifest his sanctity, in order to teach the peoples that virtue was
not to be found among heretics, but in the old and only true Church.
A wonderful change appeared in the body of the blessed Patriarch :
his skin, which had been dark and sunburnt, became white as snow;
the stigmas presented themselves with greater evidence than pre
viously. Leave was then given to examine them, and the whole
city of Assisium ran to see the salutary signs of our redemption,
with which Jesus Christ had favoured His servant. The next day
an incredible multitude of people, carrying branches and lighted
tapers in their hands, accompanied the holy body to the church of
St. George, where it was interred.* His tomb soon became cele
brated for great miracles.
Xet us now quit Italy, and come to France, where a new
spectacle, no less proper to make us bless that Providence which
watches over the Church, awaits us. While St. Francis of
Assisium and his numerous children were showing so admirably, by
their example and their discourses, the unchangeable sanctity of
the Catholic Church, St. Dominic and his companions were driving
heresy back even to its entrenchments. The infamous heretics
known under the name of Albigenses, from having established
themselves in the neighbourhood of the city of Albi, were continu
ing their ravages and their profanations. It was heartrending to
see so many churches profaned, altars broken down, sacred vessels
turned to the most unworthy use. Still more heartrending was the
sight of so many souls, which had been redeemed by the blood of
Jesus Christ, becoming every day the prey of the devil. Bitter
tears flowed from the eyes of the Church. Her Heavenly Spouse
beheld them, and hastened to wipe them away. To console her,
He raised up St. Dominic.
This Saint, as distinguished by the nobility of his race as by
his talents and virtues, was born in Spain, of the illustrious house
of the Guzmans, in the year 1170. His virtuous parents left
nothing undone to give him a sound Christian education : the
child corresponded perfectly with their care. Scarcely had he
begun to speak when he asked to go to the churches, that he might
' See Vie de 8. Francois dAssise, by M. Chavin, and the small but delightful
Italian work, Fiorstti di ,9. Fr., in18.
1 See Godescard, Oct. 4 ; Helyot, t. I, p. 27
478
there pray to God. He was already rising privately at night to

give to this holy occupation the time which he took away from his
rest. "When a little older, he was sent to the public schools : he
there distinguished himself by his success, his tender piety, and his
penitential life. He fasted often, slept little, and generally lay on
the boards of his room. His love for the poor showed itself on
every occasion, but it shone forth with special brilliancy in a famine
that afflicted Spain. To relieve those who suffered hunger, the
young scholar sold his furniture, and even his books. Another
time, having nothing else to sell, he wanted to Bell himself, that he
might be able to ransom a poor widow's son, taken by the Saracens.
His charity, like that of all the Saints, was not confined to
relieving the corporal necessities of the neighbour: he would
also procure him spiritual goods. He accordingly devoted himself
to severe penances, in order to obtain the conversion of sinners,
especially the most hardened: the Lord heard the sighs of his
zealous servant. After some time he was ordained Priest, and the
holy unction that flowed on his brow gave new ardour to his zeal
for the conversion of souls. Having edified Spain, and won back
to God a great many sinners almost incurable, Dominic passed into
France. On this new stage he displayed all the power of his virtues
and his talents for the conversion of the Albigenses : God blessed
his labours.
After incredible fatigues, the holy Apostle had the happiness of
leading back to the fold of Jesus Christ a multitude of stray sheep.
It was then that Dominic and his companions resolved on remaining
together and founding a religious Order, whose chief objects should
be the preaching of the Gospel, the conversion of heretics, the
defence of the faith, the propagation of Christianity. The
Saint went to Rome, and submitted his design to the Sovereign
Pontiff, who approved of it. The religious of the new Order were
given the name of Friars Preachers (or Preaching Friars), or
Dominicans. In France they are called Jacobins, because their
first house in Paris was in the Rue Saint-Jacques.
Here are the chief articles of their rule : perpetual silencethe
religious cannot at any time speak to one another without the per
mission of the superior, almost continual fasting, abstinence from
meat, except in great sickness, the use of woollen cloth instead of
linen. They have many other austerities. Their dress consists of
a white habit and scapular, with black cloak and hood, the latter
ending in a point like that of the Carthusians.
The Order of the Dominicans spread rapidly through all parts
of the world. From its origin it never ceased to render the greatest
services to the Church, by its missions in heathen as well as in
479
Catholic countries. It sent forth a multitude of men eminent for

their learning and sanctity. Such among others were St. Antoninus,
St. Vincent Ferrer, Blessed Albert the Great, Vincent of Beauvais,
and Louis of Granada ; but the most celebrated of all was assuredly
St. Thomas, of whom we shall soon have to speak. Sovereign
Pontiffs were pleased to load this Order, so powerful an auxiliary
to the Faith, with favours. Among the number, it is always a
Dominican who is the master of the sacred palace. Let us mention
the circumstance that gave rise to this office.
St. Dominic, being in Rome, noticed that the servants of the
Cardinals and court ministers amused themselves in gaming and
otherwise wasting their time while their masters were engaged
with the Sovereign Pontiff. He was sensibly afflicted at this, and
suggested to the Pope to appoint some one to give them instructions.
The Holy Father approved of the idea, and charged Dominic with
this employment. The Saint explained to them the Epistles of St.
Paul. His instructions were attended with such success that the
Sovereign Pontiff wished them to be continued in the future, and
that this employment should be given to a Dominican religious,
with the title of master of the sacred palace.'
We are also indebted to St. Dominic for the institution of the
celebrated Confraternity of the Rosary. In order to make his missions
successful, he tried to secure the patronage of the Blessed Virgin,
by teaching people to honour in a simple and easy manner her
principal mysteries and those of Our Lord. The Saint also wished
to indemnify the tender Mother of Christians for the outrages of
heretics. The devotion of the Holy Rosary is very widely spread,
and, by gaining for those who practise it the protection of Mary,
draws down on them the most precious favours : of which we shall
speak in the fourth part of this work. Full of days, rich in virtues,
and honoured by miracles, St. Dominic died at Bologna, on the 5th
of August, 1221.'
1 This is done to the present day ; but the master of the sacred palace no
longer gives instructions to the servants of the Cardinals : he confines himself
to the servants of the Pope. He is obliged to instruct them on the truths of
Faith, in Lent and Advent, and on Principal Festivals.
As time went on, the Sovereign Pontiffs treated the master of the sacred
palace with much honour and confidence. No one can preach before the Pope
unless he has been appointed to do so by the master of the sacred palace. He
has a right to reprove the preacher publicly, if there is need to do so. Nothing
can be printed in Rome, or within his district, without his approbation. He is
judge in Rome for all printers, booksellers, and engravers, as to what concerns
the printing, sale, purchase, admission, and despatch of books and illus
trations.
2 Helyot, t. HI. p. 210.The Holy Rosary, which chiefly consists in a re
petition of the Hail Mary, inspired Fere Lacordaire, the author of a Life of
480
CATKCHISM OF PERSEVERANCE.
To the Carrrielites, Franciscans, and Dominicans were joined,

in the thirteenth century, other auxiliaries of the Faith : these were
the Augustinians. Up to this period, there were existing in the
Church several religious congregations under the rule of St. Augus
tine. To give them more consistency and stability, Pope Alex
ander IV. united them into one body, under the guidance of a
superior-general : such was the origin of the Augustinians, the
fourth of the Mendicant Orders. As regular and austere as the
others, this Order was not less useful nor less celebrated.'
While this host of exemplary apostles prevented libertinism
and heresy from spreading among the common people, other
defenders of truth and virtue maintained the cause of the Church
before the learned ; for, as we have said, some great doctors in the
twelfth century, led away by a dangerous curiosity, had changed
sound doctrine, and supported grave errors borrowed from the Moors
of Spain, that is to say, from the Mahometans settled there.
To drive error from its new position, God raised up some ex
traordinary geniuses, who united the most wonderful learning with
the most perfect virtue : such in particular were St. Bonaventure
and St. Thomas. The first is called the Seraphic Doctor; the
second, the Angelic Doctor. Not being able to relate the history
of both, we choose that of St. Thomas, because his name resounds
more frequently in our ears.
St. Thomasdestined by God to set sacred learning free from
many useless and dangerous subtleties; to mark with a steady hand
the limits of knowledge and faith, and to show their necessary
connection ; and, lastly, to refute the Mahometan errors introduced
into Christian schoolswas born in Italy towards the close of the
year 1226. His father, Landulph, was Count of Aquino and Lord
of Loretto. His mother, Theodora, was daughter of the Count of
Theata. Scarcely had the young Thomas attained his fifth year,
when his father pluced him under the care of the religious of Mount
Cassino, to be instructed in the first principles of the sciences and
of Religion. His masters were amazed at his rapid progress. Re
turning to his family, when about ten years old, the young scholar
was the admiration of his parents and their many friends. Every
one was struck at his modesty and piety : he spoke little, and never
uttered a word but to the purpose. His greatest pleasure was to
plead the cause of the poor with his parents, and it happened more
St. Dominic, with the following reflection. The rationalist smiles on beholding
rows of people repeating the same words: he who is enlightened with a better
light understands that love has only one word, and that, while saying the same
thing over and over again, it never repeats itself.
1 Hulyot, t. Ill, c. iii, p. 13.
CATECHiSM OF PERSEVERANCE.
481
than once that he retrenched from his own food in order to relieve
them.
He was soon sent to Naples to continue his studies. Amid the
corruption of this large city, Thomas knew how to keep fresh and
fair the flower of his innocence. He entered into a treaty with his
eyes never to rest them on any dangerous ohject. At length, dis
gusted with the world, he took the religious habit with the
Dominicans of Naples in 1243: he was then seventeen years old.
His father, mother, brothers, and sisters tried every means
imaginable to bring him back to the world. Matters went so far
that he was shut up in a castle belonging to the family. This per
secution lasted for several years. It was useless, and even turned
against those who had originated it. In effect, Thomas gave such
good reasons for his choice that two of his sisters followed his ex
ample and entered religion.
Meanwhile, the Saint escaped from his prison, and came to
Paris with the General of the Dominicans. He was then sent to
Cologne, where Blessed Albert the Great was teaching theology
with much renown. Under this able master, Thomas made ex
traordinary progress ; but, out of humility, he concealed it. From
the same motive he condemned himself to a rigorous silence, which
his fellow-students mistook for stupidity : they called him in scorn
the dumb ox. Albert having questioned him on some points of
great obscurity, he answered with such clearness and precision that
all present were absolutely astounded. Albert himself cried out in
a transport of joy, " We call Thomas a dumb ox; but he will one
day bellow so loud with his doctrine that he will be heard through
out the whole world."'
The prediction was verified. A preacher, a professor, a writer,
Thomas displayed in succession all kinds of talents, even that of
poetry. It is to him that we are indebted for the exquisite office
of the Blessed Sacrament, with which there is nothing else to be
compared.
In difficult questions he relied less on his labour than on
prayer. Hence he used to say that he had learned less from books
than at the foot of his crucifix and before the altar. The chief
cities in which he taught were Cologne, Paris, Rome, Bologna,
and Naples : all the world did justice to his merits. St. Louis
often invited him to table, and he would appear as modest and re
collected at court as in his convent.
You have often heard it said that men of genius are occasionally
1 Nob voeamus istum bovem mutum ; sed ipse dabit talem in doctrina mugitum, quod in toto mundo sonabit.
VOL. III.
32
482
subject to abstractions : the Angelic Doctor was not free from them.
Being one day at table with the king, he happened to fall into an
abstraction that deserves to be related. He was at the time striving
to refute the heresy of the Manicheans, known under the name of the
Albigenses. His head full of the subject, he suddenly cried out.
That settles the point against the Manicheans !' His Prior, who had
nccompanied him, told him to remember where he was. The Saint
felt it a duty to repair his fault by asking the king's pardon. But
this good prince, far from showing any displeasure at what had
occurred, ordered one of his secretaries to write out the argument
for the Saint, lest he should afterwards forget it.
Thomas refused all the ecclesiastical dignities that Sovereign
Pontiffs were pleased to offer him. At length, though still young,
he was ripe for Heaven. Called by the holy Pope Gregory X. to
the oecumenical council of Lyons, he set out on his journey, but fell
sick at Fossa Nuova, a celebrated Cistercian abbey, in the diocese
of Terracina. While the Abbot and the religious were preparing
to bring him the Holy Viaticum, he begged those around his bed
to lay him on ashes, so that, as he said, ho might receive Jesus
Christ with more respect : it was thus that he wished to await the
Saviour.
Notwithstanding his great weakness, as soon as he saw the
Sacred Host in the hands of the Priest, he pronounced the following
words with a tenderness and devotion that drew tears from all the
beholders: " I firmly believe that Jesus Christ, true God and true
man, is present in this august sacrament. I adore You, 0 my God
and my Saviour ! I receive You, 0 You who are the price of my
redemption and the viaticum of my pilgrimage, You for love of
whom I have studied, luboured, preached, taught ! I trust that I
have not advanced anything contrary to Your divine word ; but, if
I have chanced to do so through ignorance, I retract it publicly, and
submit all my writings to the judgment of the Holy Roman
Church."
The Saint, having then recollected himself to make some acts
of religion, received the Holy Viaticum, and only let himself be
carried back to his bed when he had finished his thanksgiving. As
his strength was gradually failing, he wished that Extreme Unction
should be administered to him while he was still perfectly
conscious, and he answered all the prayers of the Church himself.
He then expressed his gratitude to the Abbot and the religious.
One of them having asked him what he ought to do in order to live
always faithful to grace, the Saint replied, " Walk continually in
i CuiKNusum est contra Hauichieos.
483
the presence of God."' Such were his last words. He prayed for
a few moments more, and then fell asleep in the Lord, the 7th of
March, 1 274, in the forty-eighth year of his age.'
Prayer.
0 my God ! who art all love, I thank Thee for having given to Thy
Church so many religious orders and so many holy doctors to defend
it. Grant us the humility and the tender devotion of St. Thomas.
as myself for the love of God; and, in testimony of this love, /
will often say to myself that I will save my soul.
LESSON XLII.
CHRISTIANITY PRESERVED AND PROPAGATED. (tUIBTEENTH CENTURY,
continued.)
The Church consoled : St. Louis, King of France ; St. Ferdinand, King of
Castile and Leon. The Church propagated : Conversion of Livonia and
Cumania. Three General Councils. The Church consoled : Foundation of
the Order of Our Lady of Mercy.
If, in those days, the common people and the learned had need of
masters and models, heresy and libertinism rendered them no less
necessary for kings and potentates. Many princes, it is true, com1 The same Saint, being asked by a sister of his what she should do in order
to be saved, answered her thus : Velle" Will it."
, The works of St. Thomas are divided into four parts :
1. His Philosophical Works. The Saint wrote them to refute heretics, and
the Arabs of Spain, who made use of Aristotle to combat Religion. Thanks to
the holy doctor, Aristotle, who was at the time called the terror of Christians,
was rendered as it were orthodox, and obliged to furnish Religion with new
arms against atheism and incredulity. It is nowadays remarked, not without
some reason, that he relies too often on the authority of this philosopher.
2. His Commentaries on the four books of the Master of the Sentences.
This is a methodical course of theology.
3. His Theological Summa, an admirable work, wherein reason and faith
always go hand in hand. The Summa against the Gentiles was composed at
the request of St. Raymund of Pennafort, in order to furnish the preachers of
Spain with means to labour profitably for the conversion of the Jews and
Saracens.
4. His Opuscule. A great many subjects are treated of herein : among them
are explanations of the Creed, the Sacraments, the Decalogue, the Our Father,
and the Hail Mary.
We have also commentaries of St. Thomas on most of the Scriptures. He
seems to surpass himself in explaining the Epistles of St. Paul.
The best edition of St. Thomas is that of Rome, 1570, eighteen vols., folio.
484
bated errorwith sword in hand ; but a greater number set an example of

disorder. With no other rules than their passions, and always divided
among themselves, they overwhelmed the people with tributes and
taxes, that they might be able to continue their luxury and their
quarrels. Pillage and murder, the tears of families and the distress
of the weak and lowly, were the consequences of those dreadful
wars, ever beginning and never ending. All this the Church
deplored. God, moved with pity, sent her several great kings,
whose strong arms served to arrest and remedy the eviL Among the
number were St. Ferdinand, King of Spain, and St. Louis, King of
France.
The latter, tho glory of the French monarchy, was son of Louis
VIII., King of France. He was born on the 25th of April, 1215,
at the castle of Poissy. In the course of time, wishing to show ik
esteem for the grace of baptism and the divine adoption, he used to
sign himself Louit of Poi3sy. 0 great prince ! thou wast right: the
title of Christian is preferable to that of king !
The early years of Louis were spent under the eyes of Queen
Blanche, his mother. This virtuous princess, anxious that he should
imbibe with her milk the great maxims of Religion, would often
take him on her knees, and say to him those beautiful worda which
ought to be on the lips and in the heart of every mother truly
worthy of the name : " My son, I love you very tenderly, but I
would rather see you dead at my feet than ever see you fall into
one mortal sin." The pious queen's lessons were not lost. Louis
did not let a single day pass without calling them to mind, and.
thanks to them, he had the happiness of preserving his baptismal
innocence all his life.
At the age of twelve, the young prince mounted the fairest throne
in the world, and was consecrated at Rheims. Like Solomon, be
besought the Lord to be his Guide and Support in government. His
prudence, firmness, love of justice, and other qualities that make
valiant warriors, good kings, and great saints, proved that his prayer
had been heard.
After devoting the greater part of the day to affairs of state, he
took pleasure in conversing with pious persons. To those who
blamed him for giving some hours to prayer he very sensibly re
plied, "Men are strange beings. My attention to prayer is called
a crime, and not a word would be said if I spent the time that I
give to it in gaming or hunting."
Deeply convinced of the truth that kings are the ministers of
God for good, the wise monarch applied himself before all things
else to make Religion flourish, to root out heresies, and to banish
scandals. What he could not do by himself, he did by others. He
485
founded a great many monasteries, wherein were formed a multi

tude of men who rendered important services to the Church. His
charity reached to all. Every day he fed in his palace, and often
served them himself at table, a hundred and twenty poor persons ;
sometimes their number rose to two hundred.
Having been so happy as to obtain the holy crown of thorns
worn by the Saviour of the World, he built a magnificent chapel in
Paris to receive it.1 His Faith was so lively that, so to speak, he
saw its truths. One day a person came all eagerness to tell him
that Our Lord had appeared visibly in the hands of a priest who
was celebrating Mass. The king answered quietly, " I have no
need to see in order to believe." He treated blasphemers as enemies
of the State, banished strolling players out of the kingdom, and
punished with exemplary severity those lords who oppressed their
subjects. When justice was to be administered, he had no regard
to human considerations or ties of blood. Seated under an oak at
Vincennes, the good king judged causes, and required immediate
reparation.
But Providence had other views over Louis. Not only should
he make Religion flourish again in his states, but he should also
continue the sacred war of civilisation against Mussulman barbarism .
The Christians of Palestine were groaning once more under the yoke
of the infidels : Louis decided on going to their relief. If these
great expeditions had not the direct success expected, they at length
gained one very important point : they prevented the Saracens from
injuring the Church, by weakening their strength, and inspiring
them with a fear of the Christian name.
Louis embarked accordingly at the head of a numerous army.
Damietta was taken, but the battle of Massour was lost, and the
king therein made prisoner. He appeared as great in his prison as
on his throne. The Mussulmans could not help admiring his
patience, as well as his firmness in refusing whatever he did not
consider reasonable. They said to him, " We look on you as our
captive and our slave, and you in chains treat us as if we were your
prisoners." It was once boldly proposed that he should give a sum
of money for his ransom, but he made this noble reply to the Sultan's
messengers: " Go and tell your master that a king of France is not
ransomed by money ; I will give the sum for my people and Damietta
for my person."
Louis, on his return to France, applied himself with new zeal to
promote the happiness of his subjects. As great a commander as he
1 A masterpiece of Christian architecture, this chapel still exists under the
name of the Holy Chapel.
486
CATECI1ISM OF rKUSEVERANCE.
was a good king, he dealt according to reason with the enemies of

the kingdom, and embarked a second time for the deliverance of the
Christians ; but God was satisfied with his good will. Scarcely had
the holy king landed in Africa, near Tunis, when he fell sick.
Seeing his end draw near, he called his eldest son, and delivered to
him his last will in the following simple words, so worthy of a
Christian, a hero, a king, and a father:
" My son," he said to Philip, " the first thing that I recommend
to you is to love God with your whole heart, to be willing to suffer
all kinds of tortures rather than sin mortally. If God send you
adversity, receive it meekly and return Him thanks for it, and think
that you have well deserved it. If He give you prosperity, do not
grow worse through pride ; for we ought not to make war on God
with His own gifts. Go often to confession: above all things choose
a wise and prudent confessor, who may teach you safely what you
ought to do or avoid, and who may have courage to reprove you and
to show you your defects. Attend to the service of Holy Church
devoutly, with heart and mouth : especially at Mass, when the
consecration takes place. Be kind and compassionate towards the
poor, and help them as much as you can. Maintain the good customs
of your kingdom, and correct the evil ones. Do not load your people
with taxes . . .
" Take care to have in your company sensible and loyal men,
with no hankering after wealth, whether religious or seculars, and
often speak to them, and shun the company of the wicked. Listen
willingly to the word of God and keep it in your heart, and gladly
purchase prayers and pardons. Let no one be so bold before you as
to say a word that may occasion sin, a word of detraction behind
another's back, or a disrespectful word of God. Often return thanks
to God for the good things which He has given you, that you may
be deserving of others.
" Hold fast to justice; be stern in your adherence to sound prin
ciples ; turn not to the right nor to the left ; defend the cause of the
poor till truth appears. Do everything in your power to maintain
peace and justice among your subjects. As for the cities and the
customs of your kingdom, keep them in that state and freedom in
which your predecessors kept them : only, correct whatever is bad
in them. It is by the strength and the wealth of large cities that
you will awe strangers, and especially your peers and barons . . .
Take care that the expenses of your palace are reasonable. And
lastly, take care, my sweet son, that you have Masses sung for my
soul and prayers said for your whole kingdom, and that you grant
me a special share in all the good that you do. My most dear son,
I give you all the blessings that a father can give his son. May the
487
Holy Trinity and all the saints guard you from evil ! May God
give you the grace always to do His will, that He may he honoured
by you, and that you and I, and all of us, may after this mortal life
meet again, to praise Him for ever and ever. Amen !"
The king then received the last sacraments with a fervour that
made all the bystanders shed tears. "When he felt the moment of
his departure at hand, he caused himself to be laid on a bed of ashes.
Here, his arms crossed on his breast and his eyes raised to heaven,
he sweetly expired, pronouncing the words of Scripture, Lord, I
will go into Thy house.' Thus died the best of kings, whose virtues
we cannot admire without blessing that religion which produced
them : it was on the 25th of August, 1270.
"While St. Louis was accomplishing so gloriously the twofold
mission, intrusted to him by Providence, of banishing heresy and
scandal from the upper ranks of society, and driving back Mussulman
barbarism, another king was acquitting himself of the same duties.
Both proved clearly what required special proof in that ago, that
true virtues were not to be found among the sects, but only in the
old and unchanging Church.
This king, the rival of St. Louis in those qualities which make
heroes and saints, was Ferdinand III., King of Castile and Leon.
He was cousin of St. Louis, and son of Alphonsus, King of Leon.
Ascending the throne in his eighteenth year, he took care to surround
himself with the most virtuous and competent men. Like St. Louis,
he made it his chief task to see that God was known and served
within his realms. He built or repaired a great many churches,
monasteries, and hospitals : notwithstanding such great expenses, he
did not burden his subjects with taxes. In the war that he waged
against the Moors, one of those pretended politicians who never take
into account a people's misery bethought himself of proposing to
him a plan for raising an extraordinary subsidy. "God forbid,"
said the saint, indignantly, " that I should ever adopt your plan !
Providence can assist me by other means. I am more afraid
of the curses of one poor woman than of the whole army of the
Moors."
His states made peaceful and happy, Ferdinand occupied himself
with the extension of the kingdom of Jesus Christ. God so per
mitted it that the Church might be compensated for the losses she
had experienced through the heresies of the Albigenses, Waldenses,
Beguards, and other sectaries. This holy king had a consciousness
of his mission, for he used to say to God, " Lord, who searchest the
reins and the heart, Thou knowest that I seek not my own glory,
488
CATECHISM OF PEE8EVERANCR.
but Thine ; I do not desire to acquire perishable kingdoms, but to

extend the knowledge of Thy name."
It was in 1225 that Ferdinand marched for the first time against
the infidels. He captured in a single campaign nearly twenty of the
best places in Andalusia. The Archbishop of Toledo undertook the
pastoral functions in the army; for Ferdinand wished that his
soldiers should be inspired with sentiments of a tender piety, and
set them himself an example of all virtues. He fasted strictly, and
wore a hair-cloth in the shape of a cross. He often spent the night
in prayer, especially when preparing for a battle, and he attributed
all his success to God.
In his army there was always to be found an image of the Blessed
Virgin, so that the troops, beholding it, might be excited to con
fidence in the Mother of God. Is it surprising that an army of
Christian soldiers, commanded by a saint, should have wrought
wonders ? The infidels themselves could not help seeing the hand
of God. After the capture of the almost impregnable Seville, the
governor of the infidels said to them, weeping, " It is only a saint
that, with so few troops, could take possession of a city so strong
and so well peopled." Carthagena, Murcia, and a great many other
cities occupied by the Moors, fell into the hands of the Christians.
But the most celebrated of Ferdinand's conquests was that of
Cordova. This city had been held by the infidels for the previous
five hundred and twenty-four years, and had long been the capital
of their empire in Spain. The Christian army entered it on SS.
Peter and Paul's Day, 1236. The great mosque was at once puri
fied, and converted into a church under the invocation of the Blessed
Virgin. The bells of Compostella, which the Sultan Almanzor had
carried away on the shoulders of Christians, were brought back
to Compostella on the shoulders of Moors, by the command of
Ferdinand.
Meanwhile, the holy king was drawing near the day when he
should enter into possession of the heavenly kingdom won by his
virtues. Warned of his last hour, he made a confession of his whole
life, and asked the Viaticum, which was taken to him by the Bishop
of Segovia, followed by the clergy and the court. When he saw the
Blessed Sacrament in his room, he got down from his bed, and
placed himself on his knees. He had a rope round his neck as a
sign of penance, and held in his hands a crucifix, which he kissed
and bathed with his teara. In the same posture he received the
Body of the Saviour, with sentiments of the most tender devotion.
Before dying, he sent for his children in order to give them his
blessing and some wholesome advice. During his agony, he requested
the clergy to recite the Litanies and the Te JDeum. Scarcely were
CATECHISM OP rEESEVERANCE.
489
these prayers ended, when he calmly expired : the 30th May,

1254.'
The conquests of St. Ferdinand from the Moors of Spain were
not the only compensation that the Church received for the losses
she had sustained from heresy. The light of the Gospel ad
vanced rapidly towards the North : Livonia was converted to the
Faith. The barbarous inhabitants of this vast country used to adore
beasts, trees, rivers, herbs, and unclean spirits. With one hand
Religion overthrew the altars of these absurd deities, with the other
she planted the cross ; and civilisation, the daughter of truth, smiled
on this inhospitable land.
A part of Prussia followed the example of Livonia. The Cumans,
another infidel people, who dwelt at the mouth of the Danube, also
received the good tidings, that is to say, tidings of the divine origin
of man, of his end, and of the means to attain his end. Passing
over to Christianity, this nomad people became a civilised people.
Do not, if you please, forget what we are now going to say : as often
as the Oospel converts a nation, it makes two conquests, one over
error, and the other over barbarism. This is a truth which cannot
be too often repeated.
Other consolations also came to the Church from the side of
Germany and Italy. In Germany, St. Elizabeth showed to the
powerful of the age an admirable union of all virtues with temporal
greatness. In Italy, an illustrious penitent, St. Margaret of Cortona, repaired by a penance of twenty years the scandals of her
youth.
Lastly, to strengthen all the good that was done by the Religious
Orders and the Saints of whom we have just spoken, there were
three General Councils held during the thirteenth century : they
were the twelfth, thirteenth, and fourteenth oecumenical ones. The
first assembled at Rome, in the church of St. John Lateran, in 1215 :
Pope Innocent III. presided. It counted two patriarchsthose
of Constantinople and Jerusalemseventy-one archbishops, four
hundred and twelve bishops, eight hundred abbots, the primate of
the Maronites, and St. Dominic. In this splendid assembly, the
errors of the Albigenses and other heretics were condemned. Here,
too, was made the famous decree which obliges all the Faithful who
have come to the use of reason, to go to confession at least once a
year and to communion at Easter. That she might obtain more, the
Church was satisfied with asking less. Before this Council, the
obligation of receiving the Sacraments had recurred much more
frequently ; but laxity of manners required this encroachment on the
ancient discipline.
1 Godescard, May 30.
490
CATECHISM OF TEKSEVERANCE.
The second was held at Lyons. Its object was to put an end to
the troubles afflicting Europe, and to decide on a new crusade : it
took place in 1245.
The third also assembled at Lyons, twenty-nine years later on,
that is to say, in 1274 : it strove to unite the Greek with the Latin
Church.
Divine charity, manifesting itself in so many ways, was not yet
exhausted. There remained one great misery to relieve : the number
of Christian captives among the infidels had increased consider
ably during the late wars. Unfortunate slaves ! be comforted :
you have not escaped the maternal eyes of the Church ! Your
chains will soon fall to the ground ! Behold, a new Beligious
Order runs to your aid ! This Order, truly heroic in virtue and
devotedness, is that of Our Lady of Mercy, for the Redemption of
Captives.
There are in the Church two Orders whose object is to deliver
Christians from the yoke of infidels, andlet us say it with a holy
prideit was in France that the founders of both were born. The
first of these Orders is that of the Trinitarians : we have spoken of
it. The second is that of Our Lady of Mercy. It may be said that
the Blessed Trinity, by repeated and most certain revelations, origi
nated the former ; but the Blessed Virgin, the comfortress of the
afflicted, was pleased to originate the latter. As the instrument of
her merciful compassion, she chose St. Peter Nolasco. Let us relate,
in a few words, the history of this great servant of Mary.
St. Peter Nolasco was born in Languedoc about the year 1199.
His parents wanted to engage him in the married state ; but Peter,
full of contempt for the world, had sought for his heart a heart
larger than that of any creature, and had given himself wholly to
God. He passed into Spain, and was charged with the education of
the son of the king of Aragon. Obliged to live at court, Peter knew
how to fortify himself against the seductions of pomp and pleasure;
but he neglected none of the means that Christian prudence suggests.
Faithful to the twofold exercise of meditation and mortification, he
had four hours for prayer during the day and two during the night.
He henceforth became so deeply touched with pity for poor Christian
captives among the infidels, that he resolved on sacrificing whatever
he possessed for their deliverance. He was wholly taken up with
this idea, when the Blessed Virgin appeared to him, during the
night of the 1st of August, 1218, the Feast of St. Peter in Chains.
"God wishes," said the august Queen of Heaven to him, "that
you should establish a religious order for the redemption of
captives."
Peter, who was -not at all credulous, consulted his confessor on
491
this vision : the confessor was St. Raymund of Pennafort, one of the
most illustrious doctors of the Church. What was the surprise of
oar saint when Jtaymund assured him that he had had the same
vision, and that he had been commanded by the Blessed Virgin to
encourage him in his design ! Both spoke to the king regarding the
matter, and their astonishment reached its height when the pious
monarch told them that the Blessed Virgin had revealed the same
thing to him. Sure of the will of God, they no longer had a thought
but of putting their hands to the work.
The king supplied ample means to found a house : Peter retired
thither. A great many lords soon came to him, and entered the
new order. Besides the three vows of poverty, chastity, and obedience,
these religious made a fourth, which shows us how far R-eligion
carries charity towards the neighbour. They made a vow to dispose
of their own persons, and to remain in slavery among the infidels, if
necessary, for the deliverance of captives.
Here is the formula of this engagement, unique in the annals of
the world : " I, N, Knight of Our Lady of Mercy and the Redemption
of Captives, make profession and promise to observe obedience,
poverty, and chastity; to live for God; to follow the rule of St.
Benedict; and, if necessary for the deliverance of captives, I will
remain a captive among the Saracens.'"
And, in fact, many of these generous servants of Mary were to
be seen remaining in slavery among the infidels, so that they might
ransom a greater number of slaves, and have an opportunity of
preaching the Faith to Mahometans. Of this number was St. Ray
mund Nonnatus, who remained eight months in captivity. He had
to endure all this time unheard-of tortures, until the infidels, unable
to prevent him from preaching, bored a hole through his lips with a
hot iron, and closed his mouth with a padlock, so as to bind him
down to an everlasting silence.
Another, St. Peter Pascal, Bishop of Jaen, having spent all his
income on the relief of the poor and the deliverance of captives,
undertook also the conversion of the Mahometans. He was im
mediately laden with chains and subjected to the most cruel punish
ments. The clergy and people of his diocese immediately sent him
a large sum of money for his ransom. He received it very grate
fully; but, instead of expending it on the purchase of his own
freedom, he bought off with it a great many women and children,
' Ego, N, miles sancta Marisa de Mercedo et Bodemptione Captivorum, facio
promissionem et promitto obedientiam, paupertatem, castitatem servare, Deo
vivere, et comedere secundum regulam S. Benedicti, et in Sarracenorum potes
tate, in pignus, si necesse fuerit, ad redemptionem Christi fidulium, detentus
manebo.
492
CATECHISM OF PER8RVERANCR.
whose weakness made him afraid that they would forsake their
religion. As for himself, he always remained in the hands of
the barbarians, who at length obtained for him the crown of
martyrdom.'
It would not be easy to count the number of slaves whom the re
ligious of Our Lady restored to their families. In two visits that
St. Peter Nolasco made to the Moors, he brought away more than
four hundred. Laden with blessings and rich in virtues, the holy
founder departed this life in 1266, aged sixty-seven years.'
Prayer.
St. Louis not only to France, but to the Church, in order to defend
and edify it. Grant us the charity and firmness of this holy king.
pray for sinners.
LESSON XLIII.
CHRISTIANITY PRESERVED AND PROPAGATED. (FOURTEENTH CENTURY.)
The Church attacked : Dulciniste, Flagellants, &c. ; Schism of the West. The
Church defended : Foundation of the Cellites and the Order of St. Brigit ;
SS. Elzear and Delphina.
As after a rain-storm, long expected during the heats of sum
mer, one sees hosts of insects and little reptiles coming forth from
the ground, so, in the fourteenth century, after the long fermentation
of preceding ages, there were to be seen hosts of sectaries hurrying
to-and-fro, and rushing with fanatical zeal into all kinds of absur
dities and debaucheries. Dulcinists, Fratricelli, Flagellants, 'fulurpins, &c. : such were the ignoble enemies that hell urged on
against the Church. All these heretics were so many modifications
of the Albigenses and other innovators already condemned. Like
their predecessors, they made profession of absolute poverty, of great
mortification, of continual prayer, and, above all, of exceeding charity
towards one another. Under this fine exterior, they concealed the
most abominable vices, which they had even raised to the rank of
virtues.
Sworn enemies of the Catholic Church, which condemned them,
they distinguished two Churches. One was rich, possessing do
mains and dignities : the Pope and the Bishops were its heads.
1 Godescard, Dec. 6, and Aug. 31.
Ileljot, t. Ill , p. 280.
CATECHISM OF FEKSEYEItANCE.
493
But, said the sectaries, there is another, wholly spiritual, whose

only supports are poverty and virtue, and we are its members. The
hatred of the sectaries against Sovereign Pontiffs gained for them the
protection of certain princes, condemned in course of time for their
disturbances and their usurpation of the property of others. To
heresy was joined a deplorable schism, which laid waste the Church
for nearly forty years. Such were the terrible means by which hell
attacked in this century the work of human redemption.
Behold what God opposed thereto ! (a) Thirty-nine Religious
Orders or Congregations, which brilliantly displayed to the eyes of
the whole world the holiness and truth of the Catholic Church.
Charity, appearing under its most varied forms, reached to new
wants, while the most sincere piety, the most rigorous mortification,
and the most pure chastity made the false virtues of heresy grow
pale, (fl) Great Saints in all conditions of life, (c) Martyrs, (d) The
strong language of the Priesthood, and of the Church assembled
in general council. At length God repaired the losses of the Church
by the conversion of new peoples, and solemnly verified His im
mortal words, The gates of hell shall not prevail against thee. '
The errors of the heretics in the fourteenth century were so gross
that they almost refuted themselves. Their false virtues were far
more dangerous. Hence, we see rising up many more contempla
tive and infirmarian than apologist orders. Besides, the Domini
cans, founded in the preceding century, were on the ground, pur
suing zealously the object of their institute, which was the defence
of truth.
Among the infirmarian orders of the fourteenth century ap
peared that of the Cellites. The solicitude of a most tender mother
for an only son never equalled that of God for man, His beloved
child. The proof of this truth, capable of softening the hardest
heart, is written on every page of this Catechism. Go to all the
centuries, and ask each whether God loved it. Not one of them
but will show you the varied and special marks of God's charity to
wards it ! Not a want of ours escapes the eyeI speak amiss
the heart of the Redeemer ! Our soul and our body are in turn the
objects of His care. During life, He supplies our needs ; at death,
he watches over our dissolution. In His eyes, our bodies returning
to dust do not cease to be sacred objects. There are places blessed
to receive them until the Day of Judgment, and Religion keeps
watch near the dead like a mother near the cradle of her sleeping
babe.
In His infinite solicitude, the Saviour numbered among the
1 Matt., xvi, 18.
494
most meritorious works the care of burying the dead ; but it is a

painful work, a work repugnant to nature. Wherefore, Our
Heavenly Father, afraid, so to speak, lest it should be neglected, or
performed with too little respect, inspired some fervent Christians
to make it their chief occupation : this was in the beginning of the
fourteenth century 1309. They formed themselves into a reli
gious community, and took the name of Cellites, that is to say
Tomb Brothers, or Burial Brothers.' They used to visit the sick,
to lavish every kind of charitable care on them, to pray for them, to
help them to die well, and to assist at their interment. They daily
recited the Office of the Dead for the departed.*
It was especially in times of plague that they showed them
selves most assiduous in the care of the sick. Lest courage should
forsake them in the hour of danger, these religious, animated with a
charity truly heroic, made a special vow not to quit the bedside of
the victims of the terrible disease. There were also Cellite Nuns,
devoted to the same works. But another duty, no less painful to
nature, was reserved for the male religious alone : that of assisting
criminals sentenced to death.3
Thus, when capital punishment becomes necessary, Religion
steps in to mitigate its pains. She comforts and encourages the
criminal, raises him up in his own eyes, and teaches him that the
patient acceptance of a bitter death has wonderful power in dis
arming the divine wrath. At this supreme hour the Church knows
1 Latin cella, a sepulchre, in Tertullian.
i In all ages and climes we find the same respect for the remains of man.
Considor what is done at the present day by the hospital nuns of the HotelDieu de Paris, whose congregation seems to reach back to the sixth century.
" Inasmuch as the burial of the dead is one of the chief works of mercy, all
the sisters shall be careful not to lose the merit thereof by custom, performing
an act so holy without the right interior sentiments. Let them always follow
the example of the holy man Tobias, who never discharged this duty towards
his captive brethren without the accompaniment of devout prayers. For this
purpose, when the sisters are going to bury the dead, they shall say, either at
the bedside of the dead orin the room for the dead, the Veni Sancte, offering their
action to God, and the De Profundis, with the prayer Fidelium, for the souls ot
the deceased. This done, they shall kiss with great respect thefeet of the dead,
regarding their bodies as sacred vessels, temples of the Holy Ghost, which are
one day to rise again all-glorious in order to reign in Heaven, since Our Lord
has particularly promised the Kingdom of Heaven to the poor, and the souls
of most of theso poor Lazarusea, who never received anything but evil in their
lifetime, shall receive crowns and rewards, not in the bosom of Abraham, like
Lazarus, but in the bosom of God Himself, who will load them with so much
more happiness and glory as they endured in this world pain and contempt."
Constitut.,c. xxv.
Is this tho fruit of Faith ?
3 Helyot, t. Ill, p. 414.
495
how to gain for the culprit a feeling of lively interest. She knows
how to surround him with more prayers and blessings than the
just man himself in his last moments. There is a Priest always at
his side : gentle words, tender consolations, and futherly embraces,
the pledges of Heaven's forgiveness, make repentance sink into his
heart and hope shine on his brow.
In some countries the sentence is announced to the culprit three
hours before his execution. As soon as the officer of human justice
has ceased to speak, the Church raises her voice. All the bells of
the city ring the agony : this lasts for three hours. The mournful
sound summons to the temples a multitude of people, who pray and
weep in alarm at what is going to occur. The knell is over :
the sorrowful procession sets out. It is led by the Brothers of the
Cross, who, in the garb of penitents, with tapers in their hands,
pray aloud and invite the people to pray.
There is a very touching custom in Spain. When the dreadful
sentence has been pronounced, a pious member of a confraternity
runs through the city begging alms for the unfortunate condemned.
The offerings thus received are intended for the burial, and for the
celebration of the holy mysteries. The divine sacrifice accompa
nies the earthly one : the blood of the Man-God mingles, so to speak,
with the blood of the culprit, in order to purify him, and the Priest,
casting a last look on the traveller to eternity, may point with his
finger to Heaven, and cheer him with these sublime words : My
son, ascend to glory !
It is thus that Religion ennobles and sanctifies the death of the
guilty. Remembering that a criminal died near the Cross and was
the first to possess the kingdom of Godbeholding in the death
accepted by the criminal a sorrowful confession of the justice of
Godshe takes away almost all the disgrace of his death, associat
ing it with the death of the Just Man, and purifying the scaffold
by the Cross.1
At the moment when the Cellite Brothers and the numerous
congregations of contemplative religious were showing so clearly
that charity and all other Christian virtues were to be found al
ways and only in the Catholic Churchat the moment when the
conflict between good and evil was leading to the great schism of
the West and threatening to sink the barque of Peterpious Chris
tians raised their suppliant hands towards Mary ; for, according to
the Fathers, Mary triumphs over all heresies. St. Brigit, Princess
of Sweden, was inspired to establish a Religious Order, specially
destined to obtain the powerful protection of the Queen of Heaven.
' See an execution in Rome, Trove Borne, t. II.
496
CATECHISM OF PER8EVEEANCE.
od gavo a manifest blessing to this holy undertaking ; Mary, in

voked with admirable fervour, crushed the serpent's head, and the
Church was saved.
Let us give in a few words the history of St. Brigit. She was
born about the year 1302, of the royal family of Sweden. Her
education was intrusted to one of her aunts, whose rare virtues be
came the models that Brigit strove to copy as soon as she was able
to understand them. From her tenderest years, she showed a great
relish for all the exercises of piety. The state of marriage which
she embraced by the advice of her parents, did not cause her to lose
any of her fervour. Her husband falling sick, she obtained his cure
by the fervour of her prayers ; but sickness taught this good man
the uncertainty of life and the fleeting character of all temporal
things. "With the consent of his wife, he retired into a monastery
of Cistercians, where he died a few years afterwards in the odour
of sanctity.
Brigit, being now free, renounced the rank of princess in order
to devote herself entirely to penance. She divided her goods among
her children ; and, forgetting all that she had been in the world,
made it her ambition to deserve the glorious title of servant of the
poor. Charity for the suffering members of Jesus Christ, mortifi
cation, and prayer, became her sweetest delights. It was about the
year 1344 that Our Lord inspired her to found on Order destined to
render special honour to the Blessed Virgin. This foundation, by
the way, is another proof of that admirable Providence which
watches over the wants of the Church.
Here are the principal rules of this celebrated Order: they
breathe the highest wisdom. The number of nuns is fixed at
sixty in each convent. There should also be religious priests to
administer the Sacraments to them. The nuns recite the Office of
the Blessed Virgin daily. They also assist daily at a High Mass in
honour of Mary, after which is sung the Salve Regina.
To perpetuate the true spirit of the Gospel, by imitating the
Early Christians, who had only one heart and one soul, the children
of St. Brigit not only place all things in common, but also observe
the following practice : before beginning Vespers, and after
having recited the Ave Maria, the Friars and Nuns ask pardon of
each other. The first choir bows profoundly towards the second,
saying, Pardon us for the love of God and His most holy Mother, if
toe have offended you by word, deed, or sign ; as for us, ifyou have
offended us in any way, we willingly pardon you. The second choir
bows in turn, and repeats the same words. The fasts are frequent,
the clothing poor, and the silence almost continual.
"When any of these religious die, others are received in their
497
stead. The garments of the deceased are distributed in alms, and,

until their places are filled up, the extra food is given to the poor.
Every year, before the Feast of All Saints, a calculation is made
of the expenses of the coming year, and whatever surplus is found
in provisions or money is distributed among the poor on the day
after All Saints, so that the Order never possesses anything but
what is strictly necessary.
In the cemetery of each convent there is always a grave open.
The Abbess and Nuns must daily go thither. After a few moments
of prayer and recollection, the Abbess throws into the grave a little
clay. At the entrance to the church there is a bier and a coftin,
that all who pass by may remember that they have one day to die.
What wholesome thoughts do such objects inspire! Since we re
moved from our houses, and even from our churches, whatever
recalls the idea of death, have we become more attentive in prayer
or more detached from perishable things ?
After establishing her Order, St. Brigit undertook some journeys
of devotion, spreading everywhere around her the good odour of
Jesus Christ, as well as the worship of Mary. Nothing more re
markable than her revelations ! Their chief object is to give the
particulars of Our Lord's sufferings, and of the revolutions that are
to occur in certain kingdoms. Sovereign Pontiffs have found no
thing in them contrary to Catholic doctrine : they have even declared
that one may piously believe them, though not articles of faith. Full
of days and merits, St. Brigit died in Rome on the 23rd of July,
1373.'
The sanctity of which the religious orders set an example in the
retirement of the cloister or among the people, St. Elzear displayed
in the world, amid the upper classes of society. This new apolo
gist of the Catholic Church, this model of masters and of persons
engaged in. the married state, was born, in 1295, at Robians, near
the castle of Ansois, in the diocese of Apt. He was of the illus
trious and ancient house of Sabran, in Provence. IIo had scarcely
entered the world when his mother, surnamed the Good Countess,
by reason of her charity and virtues, took him in her arms, and
offered him to God, whom she implored to remove him out of this
world after his baptism rather than ever permit him to sully the
purity of his soul by sin. The young Elzear showed from his
childhood a singular love for the miserable : he used often to share
his dinner with poor children. He was taught the sciences by his
uncle, William of Sabran, Abbot of the celebrated monastery of St.
Victor at Marseilles.
1 Helyot, 1. 1, p. 25 ; Godescard, Oct. 8.
vol in..
33
498
"Well grounded in piety and mortification, Elzear, at the age of

fourteen years, was married to Delphina de Glandeves, who was
only sixteen. But the young couple engaged by mutual consent to
live as brother and sister, united only by the bonds of the most tender
charity. The austerities practised in Lent by these two angelic
beings recalled the lives of the holy penitents of the Primitive
Church.
Elzear was only twenty-three years old when death deprived him
of his virtuous parents. Inheriting their property, he regarded it
as a means with which Providence had furnished him to relieve the
wants of the poor and to promote the glory of God. The possession
of an immense fortune could not turn him aside for a moment from
the pursuit of eternal goods. He daily recited the Office of the
Church, and frequently communicated during the course of each
week. But his piety had nothing sad in it : a man more cheerful
or agreeable in conversation could not be found. He was brave in
war, active and prudent in peace. Watchful over his inferiors, he
discharged most faithfully the duties of his state.
When he had retired to his castle of Pui-Michael, he drew up a
rule for his house, and wished that it should be strictly followed every
day. We shall extract its chief articles for the use of masters and
mistresses. Why might they not, with a few modifications, re
quired by special circumstances, adopt it for their servants ? Has
the Gospel changed? Is not the command of St. Paul still obliga
tory : If any man have not care of his own, and especially of those of
his house, he hath denied the faith, and is worse than an infidel f But,
to secure the observance of this rule, he must himself set an example
thereof.
1 . Let all persons in my family hear Mass daily, whatsoever their
business. If God is well served in a house, there will be nothing
wanting to it.
2. If any one of my servants swear or blaspheme, he shall be
severely punished. Could I endure near me those infamous mouths
that throw poison into hearts ?
3. Let all respect modesty. The least impurity in word or deed
shall never pass unpunished in the house of Elzear.
4. Men and women must go to Confession every week. Let
none be so unfortunate as to be absent from Communion on the
Chief Festivals of the year.
5. I want no idleness about my house. In the morning let all
say their prayers fervently to God, and make an offering of them
selves to Him, with all their actions during the day. Men and
women shall then go to their work,
' 1 Tim., v, 8.
499
6. I will have no games of hazard. It is not my intention that

my castle should be a cloister, nor my people hermits. They shall
be free to enjoy themselves, provided they do nothing that their
conscience condemns.
7. If any dispute arise, I wish the precept of the Apostle to be
inviolably observed, and a reconciliation to be effected before the
sun goes down. To be unwilling to forgive others is diabolical
conduct. To love one's enemies and to return good for evil are the
characteristics of the children of God. When I meet with servants
of this class, I will always open my house, my purse, and my heart
to them.
8. Every evening my family shall meet at a conference, wherein
something shall be said of God, salvation, or the means to gain
Heaven. There is no affair that concerns me so much as the salva
tion of those who serve me.
9. I forbid all my officers, under the most severe penalties, to
do the least wrong to anyone in his property or honour, to oppress
the poor, to ruin the neighbour, no matter what the pretext may
be of maintaining my rights.
The example of Elzear was a practical explanation of this rule.
Delphina entered into all the views of her husband, and paid
him the most perfect obedience. The pious countess was aware
that the practices of religion suitable for a married woman differ
from those of a nun, and that the former ought not to separate
the contemplative from the active life. She disposed of her moments
so well that she complied with all her duties. Kind, gentle, in
dustrious, watchful, she was honoured as a mother by all those
engaged in her service ; and she loved them as her children. Her
conduct proved the truth of the maxim that virtuous mistresses
make virtuous servants, and that the families of Saints are the
families of God.
Having been named guardian to the young King of Naples,
Elzear'was made the chief man of the council of the regency, and,
as such, was laden with nearly all the important affairs of the
kingdom. The Saint, seeing the poor neglected, asked of the young
prince the favour of being appointed their advocate. " What an
office you ask of me !" replied the young prince, laughing, "you
need not be afraid of competitors : I grant your request, and place
under your protection all the poor of the kingdom.'' Elzear got a
bag made, and, carrying it about through the streets, dropped into
it all the petitions of the miserable. He listened to their complaints,
distributed alms among them, and left none unconsoled. He took
on himself the pleading of the causes of widows and orphans, and
obtained justice for them.
500
After spendiug a number of years in this employment, Elzear re

turned to France, and died in Paris on the 27th of September, 1323.
Delphina, who survived him forty-three years, continued his ex
ample of virtue on earth, and then went to share his crown in
Heaven. The Church, attentive to the voice of miracles, placed
both on her altars : could she offer to people of the world any more
perfect models ?
Prayer.
0 my God ! who art all love, I thank Thee for having, by the
splendour of so many virtues, defended the Church, Thy true
Spouse, against the scandals and false virtues of heretics. Grant us
the grace to practise the duties of our state like SS. Elzear and
Delphina.
visit the sick.
LESSON XLIV.
CHRISTIANITY PRE8ERVED AUD PROPAGATED. (FOUKTEENTH CENTUBY,
continued.)
The Church consoled : St. Elizabeth, Queen of Portugal ; Martyrs of
Lithuania ; St. John Nepomucen. The Church afflicted : Great Schism
of the West. The Church consoled : Mission of John de Montcorvin ;
Conversion of a Part of Tartary, Persia, and Bulgaria ; Conversion of
Lithuania.
In 1311, the Fifteenth General Council, held at Vienne in France,
condemned the errors of the sectaries, reformed morals, and pro
moted the advancement of learning by the establishment of chairs
for eastern languages in the universities. Thus appeared the
influence and the solicitude of the Church. Her unchangeable
sanctity shone forth with no less brilliancy. It was to be seen in
the courts of princes, and even on the throne, as well as in the
humblest conditions of society. The true religion, proving hereby
that it is always full of life, closed the mouths of the sectaries, and
made all those who embraced error inexcusable.
Among the most illustrious Saints of tho fourteenth century, wc
must rank St. Elizabeth, Queen of Portugal. It may be said that
with this princess all virtues ascended the throne. A daughter of
Peter III., King of Aragon, she was born in 1271, and called
Elizabeth from St. Elizabeth of Hungary, her aunt. She was
brought up by her grandfather, James I., surnamed the Saint on
501
account of his virtues and the Conqueror on account of the capture

of Majorca and Valencia. When dying, he left his little grand
daughter penetrated with the most sublime maxims of piety,
though she was not yet fully ten years old.
Care had been taken to let none near Elizabeth but virtuous
persons, whose example might serve her as a continual lesson. The
young princess had a most sweet disposition : she delighted only
in things worthy of an immortal soul, things which would lead to
God. A greater pleasure could not be done her than to take her to
church. From the age of eight years she practised mortification,
and the poor called her their little mother.
Married to Denis, King of Portugal, the new Esther was not
dazzled by the splendour of human glory. She made a wise
division of her time, so as to unite the duties of piety with those
of her state. She rose very early every day. After a meditation
sufficiently long, she heard Mass, at which she used often to com
municate. She daily recited the Office of the Blessed Virgin and
the Office of the Dead. She had hours set apart for pious reading
and for the affairs of her house, as well as for the fulfilment of her
own duties towards her neighbour. Her work consisted in making
ornaments for churches or clothes for the poor : she was assisted
herein by ladies of honour. Thus there was not a moment left her
for useless conversation or frivolous amusement.
By her care poor strangers were provided with a lodging and
everything else necessary for them. She drew up an exact list of
the bashful poor, and supplied them privately with means to live
in a manner becoming their state. Poor girls, so often in danger
of offending God, obtained from her liberality a marriage dowry
according to their condition. She seemed to exist only for
the miserable. Such a variety of concerns did not prevent her from
attending to her other duties.
She loved and respected her husband. She was submissive to
him, and patiently bore with his defects. "With some excellent
qualities Denis joined violent passions. Elizabeth, deeply grieved
at the offence to God and the scandal resulting therefrom, prayed
assiduously and got others to pray for his conversion. Moreover,
she adopted the infallible means which all wives ought to adopt,
if they wish to succeed : she endeavoured to touch her
husband's heart by gentleness, and patiently made amends for his
disorders. Her great motto was, to suffer, to be employed, to
PRAY, AND TO RE SILENT.
She took it from St. Clotilda, who had herself inherited it from
St. Monica. Christian wives ! you who sincerely desire the con
version of your husbands, if it is permitted to offer you an advice,
502
CATECHISM OF PEItSEVEEANCE.
adopt this motto, or, if you choose, this traditional recipe. Beseech
God to engrave it in burning letters on your heart ; meditate every
morning on it at the foot of your crucifix ; make it the invariable
rule of your conduct : there is no doubt of its success. Remember
that you are strong only by an angelic meekness. Reproaches,
complaints, quarrels, ill humour, simply make the evil -worse. The
conduct of Elizabeth opened her husband's eyes : he renounced his
disorders. His natural virtues, developed by religion, shone with
new splendour, and he became the glory and idol of his subjects.
It was but a short time before his conversion that an event happened
of which we shall now speak.
Elizabeth had an exceedingly virtuous page, whom she em
ployed in the distribution of her private alms. Another page,
jealous of the favour that he enjoyed on account of his virtue, re
solved to ruin him. In order to succeed herein, he laid the most
odious imputations on him. Denis, inclined to think ill pf
others, believed the calumny, and formed the design of taking the
supposed culprit's life. Having called a lime-burner, he said to
him, " I will send you a page, who will ask you whether you have
executed the king's orders : this is the sign by which you shall
know him. You shall then take him and throw him into the kiln,
there to be burned. He deserves death, having justly incurred my
indignation."
On the day appointed, the virtuous page is sent to the lime-kiln.
Passing by a church, he goes in to adore Our Lord. Not content
with assisting at a Mass that has begun, he remains to hear
another. Meanwhile the king, impatient to know what has oc
curred, sends the informer to inquire whether his orders have been
executed. The lime-burner, supposing this page to be the one
mentioned by the king, lays hold of him and throws him into the
kiln, where he is immediately consumed. The queen's page, after
satisfying his devotion, continues his journey, reaches the kiln, and
asks if the king's orders have been executed. He is answered in
the affirmative, and returns to the palace to give an account of his
commission. The king was greatly amazed on beholding an arrival
- so unexpected ; but, when he heard the particulars of the event, he
adored the judgments of God, acknowledged the innocence of the
page, and ever afterwards respected the virtue and sanctity of the
queen.
Like all enlightened and truly Christian wives, Elizabeth, who
had made the conversion of her husband her chief care, neglected
no means to procure him a holy death. The king falling sick, she
redoubled her zeal, and gave him the most signal marks of
affection. Her courageous tenderness kept her continually near his
CATECHISM OF PEE8EVEKANCE.
503
pillow : she took the utmost pains to serve him. Her great object
being to help him to die well, she distributed abundant alms and
secured prayers on all sides with the intention of obtaining this
grace for him. God heard His humble handmaid. The king,
during the whole course of his sickness, gave proof of the most
sincere repentance, and died in peace.
Having become a widow, Elizabeth no longer lived but, after
God, for her children, among whom she took care to maintain peace
and charity, and for the poor, who experienced more than ever the
effects of her bounty. Being seized, at the age of sixty-five years,
with a slight fever, she foretold the hour of her death, confessed
several times, and received the Holy Viaticum on her knees and at
the foot of the altar, and then the sacrament of Extreme Unction.
The worthy daughter of Mary showed the most tender devotion
towards her mother. Hence, she seemed full of joy when the
Heavenly Bridegroom called her to the eternal nuptials : this was
on the 4th of July, 1336. Splendid miracles bore witness to the
sublimity of her virtues ; and the Church was able to oppose to the
sectaries this illustrious princessthe daughter of a king, the wife
of a king, the mother of a kingas a new monument of her un
changeable sanctity.
Other defenders, still more eloquent, were given to the Church.
A testimony of blood was rendered to the sanctity of her morals, to
the truth of her dogmas, and to the divinity of her origin and her
institutions : the fourteenth century had its martyrs. Children of
the Catholic Church ! it was for you, it was for you, that they
fought : a homage of gratitude is due to them ! Turn your eyes towards
the North ; behold in Lithuania those three young men on whose
brow already shines a ray of immortal light : they are named
Antony, John, and Eustachius. The two first are brothers, born in
Lithuania of a most illustrious family. All three are chamberlains
to Olgerd, Grand Duke of Lithuania and father of the famous
Jagellon. Why they were put to death I am now going to tell you.
Brought up in the religion of their country, they adored no
other deity than fire ; but, having had the happiness of" coming to
a knowledge of the truth, they were converted to Christianity and
received Baptism. A refusal to eat meats forbidden on a fast day
cost them their liberty and their lives. They were cast into prison
by orders of the Grand Duke, who condemned them, after severe
tortures, to be put to death. Eustachius, the youngest of the three,
passed through frightful sufferings. His body was beaten with
heavy clubs, his legs were broken, and the hair and skin of his
head were torn off violently. These three Saints underwent
martyrdom at "Wilna, about the year 1 342. They were hung on a
504
large oak that served as a gibbet for malefactors ; but after them no
others were hung on it. The Christians bought from the prince
both the tree and the ground, and in the course of time built a
church there. We shall soon see that the blood of these martyrs
was not unfruitful.
Let us leave Lithuania to enter Germany. Here a new witness
is going to seal with his blood that Faith which we profess, and to
vindicate from the calumnies of the impious one of the most sacred
dogmas of the Catholic Church. On the imperial throne was a
prince whom history has branded with the odious surnames of the
Sluggard and the Drunkard. His name was Wenceslas, and he re
sided in the city of Prague. Not far from this was born, in 1330,
a child who received the name John in baptism, and the surname
Nepomucen, because of the city Nepomuc in which he had seen the
light. Scarcely had he attained to life when it seemed necessary
for him to part with it ; but he was snatched from the arms of
death by the protection of the Mother of God, whom his parents
implored in the church of a Cistercian monastery, situated in the
neighbourhood. Full of gratitude, they consecrated their son to
her who had just restored him to them, and spared nothing to give
him an excellent education.
Advancing in piety and virtue as he advanced in age, John
Nepomucen received the title of doctor in theology and canon law
in the celebrated University of Prague, the sister and rival of the
Universities of Paris and Padua. From his earliest years he had
felt a strong inclination for the ecclesiastical state : he had direoted
all his studies to this end, and made a novitiate for it, by frequently
approaching the Holy Table. Scarcely had he received the sacred
unction, when he was commanded to turn to account the rare talent
with which he had been endowed for preaching : all the city
hastened to hear him. The students, to the number of four thousand,
ran in crowds to his sermons, and the fruits of salvation were
wonderful. The Archbishop of Prague, anxious to secure to him
self a man so full of the Spirit of God, gave him a canonry which
had lately become vacant.
Wenceslas heard of the merits of the servant of God, wished
to know him personally, and asked him to preach the Advent at
- court. John felt how difficult such a task would be. Never
theless, he accepted it, and the emperor, touched by the holy man's
discourses, checked for some time his irregular passions.
About the same time he offered him a bishopric, which the
Saint refused, as well as another dignity, to which there were con
siderable revenues attached. But the more John despised the
greatness of the world, the more God permitted the world to esteem
him.
505
The empress, Wenceslas's wife, was a lady adorned with all

-virtues. Moved by the unction that accompanied the sermons of
John Nepomucen, she chose him for the director of her conscience.
She was not the only one to place herself under the guidance of the
servant of God : all the virtuous persons of the court also besought
him to take charge of their souls. Everyone admired in him a rare
talent for forming Saints on the throne, teaching people to be happy
in the midst of sufferings, and making the Gospel loved and practised
in the highest circles, where it is so often despised.
Meanwhile a design, as new as it was extravagant, crossed the
mind of the brutal Wenceslas : it was to extort from John Nepo
mucen the confession of the empress. He sent accordingly for the
man of God, and began by putting indirect questions to him ; then,
raising the mask, he explained himself more clearly. John, seized
with horror, represented to him in the most respectful terms how
much the design that he had formed would shock reason and wound
religion ; but he was not to be heard. Wenceslas, unable to obtain
any satisfaction, cast the Saint into a dungeon.
Some time afterwards he drew him out, and even invited him
to table. The repast over, Wenceslas dismissed all others who
were present, and, remaining alone with the servant of God, re
doubled his efforts to make him disclose the confession of the
empress. The Saint answered as before that he was bound to an
inviolable silence by all natural, divine, and human laws, and that
nothing would ever induce him to be a traitor to his duty. The
emperor, seeing that all his gentle endeavours were in vain, could no
longer restrain the transports of his rage. He ordered the Saint to
be taken back to prison, and to be treated with the utmost inhu
manity. The officers stretched him on a kind of rack, applied
lighted torches to his sides, burned him at a slow fire, and otherwise
tortured him most barbarously.
In the midst of his pains, John Nepomucen uttered not a word
more than the sacred names of Jesus and Mary. At length he was
removed from the rack, but he was almost at death's door. Wen
ceslas summoned him again into his presence. " Take your choice,"
he said : " either die, or reveal the confession of the empress." The
Saint made no reply : his silence conveyed his thoughts. Wenceslas
waa not mistaken regarding them. " Away with this man out of
my sight," he exclaimed, " and throw him into the river as soon as
it is dark, that the people may know nothing of his fate !"
The holy man spent the few hours that were left to him in
preparing for his sacrifice. Night having come, he was thrown,
bound hand and foot, into the Muldaw, from the bridge that joins
Great and Little Prague. This happened on the eve of the Ascen
sion, which was the 16th of May, 1383.
506
Scarcely had the martyr been suffocated under the water, when
his body, floating on the river, was surrounded by a heavenly light,
which attracted a multitude of spectators. The empress, who knew
nothing of what had occurred, ran to Wenceslas to ask him the
cause of the light that she had seen from her room. Struck with
terror, the tyrant returned no answer. Eager to hide his shame
and alarm, he immediately fled to a country residence, whither he
forbade anyone to follow him. At daybreak the mystery was
cleared up, and the executioners themselves let out the prince's
secret.
All the city ran to secure the holy body. The canons of the
cathedral went in procession, and carried it away to the church of
the Holy Cross : many sick persons recovered their health during
its removal. Thus died John Nepomucen, justly reckoned among the
martyrs. This last title is so much the more glorious to him as the
secret of confession, to which he was indebted for it, having never
excited the fury of tyrants, had not yet obtained a victim.
The testimony of the blood of the martyr of Prague was necessary
to vindicate the Church from the calumnies of her enemies, and to
console her for the schism that was rending her bosom. This
deplorable occurrence is known under the name of the Great Schism
of the West. Let us tell the occasion of it. Several Popes had
fixed their abode at Avignon. Italy, and Rome in particular,
suffered much from the absence of the Sovereign Pontiffs. After
the death of Gregory IX., the Roman people, fearing that the
new Pope, if a Frenchman, would also go and reside at Avignon,
flocked round the place where the Cardinals had assembled, and
began to cry out, We want a Roman Pope. To these seditious cries,
were added threats. The election of the Pope, who took the name
of Urban VI., was made in a hurry ; later on, parties pretended
that it was null, and another Pope was set up under the name of
Clement VII. Thus Christendom found itself divided between two
Pontiffs. Vet this schism, afflicting as it was, did not, perhaps,
hurt consciences as much as other scandals less grave in ap
pearance.
Such is the reflection of St. Antoninus, Archbishop of Florence,
while writing a short time afterwards. "People thought," he
says, " that they were in good faith and with a safe conscience on
both sides ; for, though it is necessary to believe that there is only
one visible head of the Church, if it happens, nevertheless, that
two Sovereign Pontiffs are created at the same time, it is not neces
sary to believe that this one or that one is the lawful Pope.
We are only to believe that the true Pope is he who has been
canonically elected, and the people are not obliged to decide which
507
is this Pope. Everyone may follow herein the conduct and opinion
of his own Pastor.''
It must be added that the succession of Vicars of Jesus Christ
was no more interrupted during the schism than it is at the death
of a Pope. What essentially constitutes the apostolic chain and
succession is perpetuity of doctrine. Now, all true Popes who
preceded or followed doubtful Popes had the same teaching ; and
these alone were unquestionably the Vicars of Jesus Christ and the
successors of Peter. The great design of God, which is the sanctification of the elect, was no less accomplished in the midst of this
afflicting division : there were Saints under both obediences. In
bo deep a sorrow, the Church was not left without consolation.
Heresy had taken away some children unworthy of their mother.
Behold how thousands of others run to throw themselves into her
bosom !
The blood of the three martyrs of Lithuania, of whom we spoke
above, was a seed of new Christians. A humble religious of St.
Francis, who under his coarse garb concealed the bravery of a hero
and the zeal of an apostle, Friar John de Montcorvin, was sent as
a missionary into the Fast. He set out on foot, staff in hand, with
no other support than Providence, and penetrated as far as Northern
China, after crossing Tartary and Persia, and visiting a portion of
the Indies. He was the bearer of a letter from the Pope to the
emperor. Let us hear this great missionary relating his journey
himself.
" After spending three months in the Indies, in the Church of
St. Thomas, I reached the kingdom of Cathai (that is, Northern
China). I presented myself before the emperor, who is called the
Great Khan, and invited him, according to the Pope's letters, to
embrace the Christian Religion ; but he is too hardened in idolatry.
Nevertheless, he does much good to Christians. During the eleven
years that I have been on this mission, I have built a church in tho
city of Cambalu, which is the king's chief place of residenoe. I
finished it six years ago. I have also put up a steeple, with three
bells. I have baptised, I think, fully six thousand persons. A
king of the country, named Georges, attachod himself to me the
first year that I came here, and, being converted, received minor
orders, and served me at Mass, clad in his royal robes. He con
verted a great many of his subjects, and built a magnificent church
in honour of the Holy Trinity : he called it the Roman Church. I
also baptised a hundred and fifty children, who now say the office
with me. I ring the bells for all the hours, but we chant by rote,
not having marked books. I am already old, and have grown gray
by labours and afflictions rather than by age, since I am only fifty
508
CiTECmSM OF pfhsf.vebance.
eight. I have translated into the Tartar language all the New
Testament and the Psalter : I teach and preach publicly the Law
of Jesus Christ."
The Sovereign Pontiff, on hearing of the progress of the
Faith in the East, was filled with joy. He charged Gonsalva,
then General of the Friars Minor, to select at once seven learned
and virtuous religious of the Order, that they might be consecrated
Bishops and sent into Tartary. The Vicar of Jesus Christ adds in
his letter : " Considering the great things which Friar John de
Montcorvin has done by the help of grace in Tartary, and is still
doing there, we have made him Archbishop of the large city of
Cambalu, intrusting to him the guidance of all the souls in the
dominions of the Tartars."
Religion soon penetrated into Persia, where the Sovereign Pon
tiff established new bishoprics. While these consolations were
coming to the Church, other children of St. Francis were making
innumerable conversions in Bulgaria. In a hundred and sixty days,
they baptised more than two hundred thousand persons; and, that
there might be no doubt of the number, the king caused the names
of all the baptised to be entered on the public registers.
Immortal Spouse of the Man- God, Holy Church ! rejoice for the
children who have come to thee, and for those who are just about to
come to thee : a new gem will soon be added to thy crown, and
Lithuania itself will show the protection of its martyrs !
The inhabitants of this country used to adore a fire that they
imagined perpetual. They also adored woods and serpents.
Jagellon, King of Poland, having visited Lithuania in 1387, con
voked an assembly at Wilna for Ash Wednesday. In concert with
the nobles and the Bishops who accompanied him, he endeavoured
to induce the Lithuanians to recognise the true God and to embrace
the Christian Religion ; but they maintained that it would be im
pious to forsake their gods and to give up the customs of their fore
fathers. Then Jagellon, to show them that they would forsake not
the truth but absurd errors, ordered the perpetual fire kept in
Wilna to be put out. He also caused, in presence of the barbarians,
the temple and altar for sacrificing victims to be demolished, the
sacred groves to be cut down, and the serpents honoured in every
house as gods to be killed.
The barbarians, seeing their religion thus destroyed, contented
themselves with weeping and lamenting, for they durst not oppose
the commands of the king. They expected indeed to see their god
avenge his own cause ; but, no evil befalling those who obeyed the
prince, they opened their eyes to the light and asked for Baptism.
Polish Priests instructed them for some days on the articles of
CATECUIsM OF PERSEVERANCE.
509
Faith, and taught them the Lord's Prayer and the Creed ; but he
who laboured most effectually for their conversion was the king
h imsclf. Like St. Stephen of Hungary, this great man thought
tfaat the glory of a monarch is to civilise the people intrusted to his
care, and he was not ignorant that civilisation is the daughter of
Faith. The Lithuanian nobles were baptised one after another.
With regard to the people, as it would have been an immense
labour to baptise each person separately, they were baptised by
aspersion.
Prayer.
0 my God ! who art all love, I thank Thee for the constant pro
tection which Thou hast shown to Thy Church. It is for us that
Thou dost defend and console her. Grant us the grace to listen
humbly to her maternal voice.
faithfully observe the Commandments of the Church.
LESSON XLV.
CHRISTIANITY PRESERVED AND PROPAGATED. (FIFTEENTH CENTURY.)
The Church attacked: Wickliffe, John Hum, Kiska. The Church defended:
Council of Constance; St. Vincent Ferrer; St. Casimir; Order of tho
Voluntary Poor ; Confraternity of Mercy. Monis-de-Piiti.
The fifteenth century, into which we enter to- day, offers us, on a
grander scale, a view of the everlasting war of Hell against the
Church, of evil against good, of error ugainst truth, of the flesh
against the spirit.
On the side of Hell, the means of assault are these : (a) a con
tinuation of the Great Schism of the West ; (i) Wickliffe, John
Huss, and Jerome of Prague ; (c) frightful scandals, the conse
quences of heresy ; (d) the loss of Faith among a portion of the
Christian populations in East and West; and (e) the restoration of
Paganism.
To prevent or repair the evil, God opposes : (a) thirty-seven
Religious Orders or Congregations ; (J) a General Council ; (cj Great
Saints in all classes of society ; and (d) the conquest of new peoples.
The heresies of the preceding century, joined with the de
plorable schism that was desolating the West, had weakened among
the peoples their respect for pontifical authority, and scattered
everywhere the principles of rebellion against the Church. To
510
CATECHISM OF PEKSEVERANCR.
produce the most dangerous sects, these principles had only to fall
into a head that could give them a systematic arrangement and a
specious colouring. This head was found : it was that of Wiokliffe. Enraged at having been dismissed from a position that he
occupied in the University of Oxford, this English priest first let
himself loose against the monks, and then against the Sovereign
Pontiff, whom he regarded as the authors of his disgrace. In his
writings and his sermons, he openly attacked the Church, her
authority, her Sacraments, and her ceremonies. The Clergy of
England rose in a body against the innovator, condemned him, and
obliged him to quit his charge.'
The writings of Wickliffe, carried into Germany, heated the
minds of such persons as were indisposed towards the clergy. John
Huss, a Bohemian priest, of haughty and intriguing character,
adopted the declaration of the English raver, and set himself to
dogmatise against the Church. One of Huss's disciples, Jerome of
Prague, so called from the place of his birth, loudly proclaimed the
doctrine of his master. The corruption of his heart had led him
into heresy: pride held him therein till his death.
To these three heretics God opposed a great many Catholic doctors
assembled in the Council of Constance, and the decision of this Coun
cil. Among the defenders of the truth shone Cardinal d' Ailly, surnamed the Hammer ofHeretics, and his disciple, the celebrated Gerson,
Chancellor of the University of Paris.* Triumphantly refuted by
Catholic theologians, the innovators were condemned, in 1414-1417,
by the Council of Constance, the same that suppressed the use of
Holy Communion under both species among the simple Faithful :
we gave the reason for this when speaking of the Eucharist.3
Wickliffe died miserably in England. John Huss and Jerome
of Prague were burned alive by command of the Emperor Sigismund.
When reference is made to this matter, the impious, with their
usual candour and learning, are not slow to rail against the Church.
To estimate the value of their accusations, it is enough to know
that the Council of Constance decreed nothing against heretics,
against John Huss in particular, save degradation from the
ecclesiastical state, and the suppression of their writings. What
ever happened over and above was the work of the civil power.
This power gave a passport to John Huss only that he might have
' St. Liguori, in treating of the Heresies of the Fourteenth Century, remarks
that the University of Oxford condemned two hundred and sixty propositions
extracted from Wickliffe's works. (TV.)
9 Yet on several points the teaching of these two doctors is far from being
irreprehensible.
3 Vol. II, Lesson xxxri.
511
an opportunity of justifying himself before the Council, and on

condition of his submitting thereto in case that his doctrine should
te judged heretical, as John Huss himself declared.
Now, this man failing to keep his word, the Emperor Sigismund
thought that it would be contrary to all the rules of wisdom, re
ligion, and sound policy, to expose the people to the danger of
lieing seduced by a fanatic, who announced that he would dogma
tise as long as he had a breath of life in him. If the arm of justice
was stretched out over his head, whom had he to blame ? How
long is it since pride and rebellion became titles to mercy ?
Ziska, a disciple of Huss, being informed of his master's death,
put himself at the head of several thousand other madmen, and
laid waste not only Bohemiabut nearly all Germany. Heresy showed
itself what it always was, a source of misfortunes for the people.
At this time it covered Bohemia and a portion of Germany with
ashes, with the ruins of villages, monasteries, and towns ; it deluged
them with human blood. The desolation was such that the Em
peror Sigismund had to send into the country an army for the
dispersion of the Hussites.
The Council of Constance also terminated the Great Schism of
the West, by the nomination of Martin V., who was recognised by
the whole Church as the only and true Pope, the successor of St. Peter.
However, the heretics had said, in the fierceness of their hatred,
that the Catholic Church was not the true depositary of the Faith.
In order to close their mouths, Our Lord was pleased, during this
century, to show that our Mother had not ceased to be His lawful
spouse ; that in her alone He placed all His delights; that she alone
perpetuated the work of the redemption; and, lastly, that she
alone gave Him children really virtuous, since their virtues were
sanctioned by splendid miracles.
One of those men whom God was pleased to set before the eyes
of all Europe for half a century, that they might vindicate the
Catholic Church, confound heresy, and prepare the world for the
end of time, was St. Vincent Ferrer. This Angel of the Apocalypse
was born at Valencia, in Spain, on the 23rd of January, 1357.
His father and mother were very commendable for their piety and
love of the poor. Generous-hearted Christians, they spent in alms
whatever was left of their income at the end of each year.
Vincent showed from his childhood a tender devotion towards
Jesus Suffering, as well as towards the Blessed Virgin, whom he
always honoured as his mother. All the poor were his friends,
and this determined his parents on making him the dispenser of
their charities. God wished that the young Christian hero should
early serve his apprenticeship to life, and, in order to prove his
512
virtue, let him be assailed by violent temptations. The arms that

Vincent opposed thereto were prayer, mortification, and a constant
watchfulness over all his senses. Having joined the Dominicans,
he received the sacerdotal unction, and preached with such ex
traordinary zeal and fruit that the Sovereign Pontiff appointed him
apostolic preacher.'
In this character, Vincent made missions into Spain, France,
Germany, Italy, and England. To add more weight to his words,
God imparted to him the gift of miracles. Among others, he raised
a dead man to life at Salamanca; and, in Catalonia, he re
stored the use of his limbs to a cripple, named John Soler, whose
cure had been declared by the physicians impossible. During many
years, there was ample opportunity of testing the truth of this
latter miracle ; for Soler, a man of superior merit, was elevated to
the episcopal chair of Barcelona. To this gift of miracles, which
we may term transitory, was added a permanent gift, that of lan
guages. Like the Apostles, the Saint, speaking in his mother
tongue, was understood by all the people whom he addressed.
The holy missionary led a very austere life, notwithstanding
his innumerable journeys and the fatigues inseparable from them.
He never used animal food ; he fasted every day except Sunday.
On Wednesday and Friday, he took nothing but bread and water.
This course he pursued for forty years. Straw or twigs served him
as a bed. His zeal and humility wero equal to his mortification.
He spent a great part of the day in the confessional, where he
finished what ho had begun in the pulpit. He always refused
ecclesiastical dignities, and all the positions offered him in his Order.
Passing through France, he preached at Nevers and Bourges,
and in Dauphine. Here he learned that the inhabitants of a
valley, called the Valley of Corruption, were abandoned to most
infamous disorders. They were of such a sensual and savage dis
position that no missionary durst go near them. Vincent, ready to
suffer all things for the glory of God, undertook to save them
even at the cost of his own life. His labours were not in vain.
These poor wretches, with hearts touched and minds enlightened,
detested their crimes, and repaired them by a true conversion. The
change was such that the valley took the name of Valpure, or
, Valley of Purity.
i The Saint preached daily on the Last Judgment, and passed for the Angel
of the Apocalypse, charged to announce it. The resurrection of a dead man
confirmed his words. In point of fact, the judgment of God on Europe, the
end of Christian Europe bocially, began with the Renaissance (or .Revival or
Taganism), thirty-three years after the death of the Thaumaturgus. See his
Life, and ulso our work, Where are we going?
CATECHISM OF rERSEVERANCE.
513
God alone knows the multitude of sinners and heretics brought

back into the way of virtue and truth by the preaching of Vincent.
He himself said, in a letter to his general, that he had had the
happiness of converting nearly all the heretics in the districts that
he visited.
The reputation that he enjoyed struck the King of the Moors in
Spain. Mahometan as he was, this prince desired to see a man so
extraordinary, and invited him to his court. The Saint embarked
at Marseilles, in order to comply with the request. Scarcely had
he reached Granada, when he began to preach the Gospel. Many
Mahometans were already converted, when the great of the king
dom, alarmed at the losses daily sustained by their religion, be
sought the king to send Vincent away. The Saint went and exer
cised his zeal in other parts of Spain, and soon returned to France.
Touraine and Brittany became the chief scenes of his preaching
and miracles. In France as in Spain the people rushed m crowds
to his instructions. A wonderful thmg in the life of this wonderful
roan : those who had heard him, sometimes to the number of ten or
fifteen thousand, would follow him to other places where he was to
preach, that they might hear him again ! The number of souls
that he converted could not, we repeat, be counted. According to
the most careful reckoning, there were two hundred thousand
heretics, eighty thousand Mahometans, twenty-five thousand Jews,
and a host of sinful men and women, brought back to virtue and
truth. Such were the fruits of his preaching.' His words electrified
Europe, and shook it to its centre, as, a century later on, those of
Francis Xavier moved the Indies and Japan.
Meanwhile the day was drawing near when the holy apostle
should reap in Heaven what he had sown on earth. He fell sick
in Brittany. Having reached Vannes, ho felt his fever increasing,
and foretold that he should die in ten days. As a matter of fact,
the tenth day having come, he caused the Passion of Our Saviour to
be read for him, and recited the Seven Penitential Psalms; after which
he calmly expired. This occurred on tho AVednesday before Palm
Sunday: it was the 5th of April, 1419. He was sixty-two years
of age. The Saint reduced all the rules of perfection to three,
namely, to avoid all external distractions, caused by superfluous
cares ; to preserve the soul from the influenco of pride ; aud to
banish all inordinate affection for sensible things.' How do we
act?
The true Church, which, through the ministry of St. Vincent,
1 See the Bollandists.
3 Guillon, t. XXV, p 256 ; Godes., April 5. On the Providential Mision of St. Vincent Ferrer, see our work, OU allotn-nous !
Vol. Hi.
34
514
showed her power hy bringing back to her maternal bosom a mul

titude of stray sheep, showed it also by placing the holy virtues
which she teaches on the steps of the throne. Every century pre
sents us with illustrious Saints in the lower and the higher orders
of society, in cloisters and in courts, in the hut and on the throne :
is not this a fact well worthy of notice ? Can Religion tell us in
more eloquent terms that she is strong enough to sanctify all con
ditions ? What excuse, then, is left for your tepidity ?
Thus we see, during the course of the fifteenth century, a
young prince shining more brightly in the world by his virtues than
by his birth or natural qualities. This young prince was St.
Casimir, son of Casimir III., King of Poland. He flourished in the
midst of the corruption of the world, like a lily among thorns,
without losing in the least the admirable purity of his morals.
Love for the poor and devotion to Mary were his characteristic
virtues. To show hie filial confidence in the Queen of Heaven, ho
composed in her honour a hymn which bears his name, and he
wished at his death to have a copy of it laid in his tomb.
He was only thirteen years old when the Hungarians, informed
of his excellent qualities and rare virtues, offered the throne of their
nation to him, instead of Matthias, their king, with whom they
were dissatisfied. To please his father, the Saint set out. But,
having learned that the Sovereign Pontiff disapproved of the step
taken by the Hungarians, he returned to Poland, where he occupied
himself in deserving a more splendid throne than that of Hungary:
all his cares tended to the sanctification of his soul. Ripe for
Heaven, though still very young, he died at Wilna on the 4th of
March, 1483, aged twenty-four 3'ears. St. Casimir is the patron of
the Poles, and the model of all young people anxious to preserve
the most beautiful as well as the most delicate of the virtues.'
If, from the higher classes of society, we descend to the lower,
we shall find other evidences of the sanctifying powers of the
Catholic Church. The followers of Wickliffe and Huss, like their
predecessors the Waldenses and Albigenses, pretended that they
were the true Church. In order to prove it, they made profession
of a great detachment from all things ; but, in compensation for
this, they were strongly attached to their own opinions. Outwardly,
they practised the evangelical counsels ; but, in reality, they were
only whitened sepulchres, full of rottenness and corruption. Their
apparent sanctity was a most dangerous snare. Woe to those who
let themselves be caught therein: the poison of heresy soon reached
their hearts !
In order to baffle this new scheme of the devil, God raised up
1 Codes., 4th March.
515
in the fifteenth century, as in the previous ones, true disciples of

the Gospel, who opposed solid virtues to the deceitful virtues of the
sectaries, and showed that all the good works of which heresy
boasted were far more perfectly practised by the children of the
Catholic Church. Thus, a great many of the Faithful were to be
seen giving their goods to the poor, and earning their bread in the
sweat of their brow ; devoting their time to prayer ; and, in short,
practising all the evangelical counsels. Hence sprang up many
religious orders : among them, the Voluntary Poor.
The origin of this congregation reaches back to the twelfth
century, but it was not raised to the rank of a religious order till
the fifteenth, that is to say, iu 1470. Its chief end was, as we have
said, to show that the Catholic Church alone is the mother of all
virtues, as she alone is the pillar of truth. Accordingly, neither the
religious nor the order itself possessed any revenues. Wholly
abandoned to that Providence which feeds the little birds and gives
life to whatever breathes, they lived on from day to day. In the
morning they knew not what they should have for dinner, nor even
whether they should have anything.
After long and fervent prayers, they would daily go about in
twos, according to the directions of their superior, begging alms
through the city. They went barefoot. In their left hand they
carried a beads ; their right was supported by a staff five feet long,
with a crucifix on the top. Their right arm held a basket for
receiving the alms. Their dress consisted of a black habit, fastened
with a cincture, and a kind of gray cloak with a hood. It was in
this poor garb that men whose birth and wealth would have secured
them an easy life and a distinguished position in the world, were
not ashamed to appear. An eloquent lesson ! one that confounded
heresy, by eclipsing the false virtues of the sectaries, and inspired
Catholics with a salutary disregard for earthly possessions.
On returning to their monastery, they partook in common of
what had been given them. Their life was a busy one, and would
have sufficed to provide for all their wants; bat, faithful to their
vocation, they preferred to depend entirely on Providence, and to
give the world a great example of self-denial, which the circum
stances of the times required. They occupied themselves with the
mechanical arts : some were tailors, others shoemakers, others
carpenters, others smiths. Full of charity for the neighbour, they
used to attend the sick when called on, to take every care of them,
to console them, to help them to die well, and, after death, to lay
them in the grave. - These charitable religious always rose at midnight to recite the
office. Then followed two hours of meditation on the Passion of
516
CATECHISM OP PER8EVEEANCE.
Our Lord, during all which time they knelt. After this exercise,
they returned to their cells in order to rest themselves. At halfpast four, they heard Mass in the parish church, where they re
mained for three hours, always on their knees. Having returned
to their monastery, they went off to work or out to beg alms for
their dinner. The afternoon was divided, like the morning, between
prayer and labour. Such was the Order of the Voluntary Poor, a
living miracle of charity, self-denial, and devotedness.'
It is charity that is the distinctive mark of Catholic works :
God never permits heresy to borrow it. Hence none of the sects,
no matter how great their power or wealth, have ever been able to
produce one poor Daughter of St. Vincent de Paul : the principle
of love is wanting to them. Not so with the Roman Church. She
finds in her union with her Divine Spouse, really present on our
altars, that perpetual infinite charity which she manifests in a
thousand ways for the spiritual and corporal relief of her children.
How admirable ! the greatest misfortunes seem to have the greatest
attractions for her maternal heart !
Already, thanks to her, the poor, the sick of every kind, aban
doned children, old people, travellers, were surrounded with the
most tender cares.5 There remained, at the period of which we
1 Helyot, t. IV, p. 50.We meot with it again in the Little Sisters of the
Poor.
* We cannot think without emotion on the foundations of the middle ages.
A pious Catholic would give a considerable sum to procure for the sick such
comforts as they might desire. It was not enough for Christian charity to
provide for all the wants of her sick child : to soothe its sufferings, she should
gratify all iU little whims !
Elsewhere we have seen the Church put a check to the shedding of blood
by the Truce of God. Here, we behold her guarding the property of the
labourer and the artisan against the reckless greed of usurers.
About the end of the fifteenth century, when the inhabitants of Italy were
writhing under the twofold scourge of civil and foreign war, nearly every
family was ruined. One class of men alone derived advantage from the public
distress, namely, the Jews, who lent on pledges, and took 70 or 80 per cent,
interest.
The evil increased so much that a remedy should be applied to it. The
Church moved first in the matter. In the Pontifical States sprang up
those pious banks or loan-offices known as Mmits-dc-Piet6, all the glory of
which is reflected on Fr. Barnabas di Terni. This good religious, preaching at
Perosa, could not restrain his tears on beholding the enormous sums ex
torted from the poor by usurers. His zeal let him have no rest until he hud
prevailed on some charitable persons of means to found a loan-oflice for the
relief of the needy. The affair proved a great success, and the office waa
called a Monte di Pictd* . . " Montes Pietatis . . . ut ad ipsa tanquam ad
The Italian is, in the singular, Monte di Pietlt; and, in the plural, Monti di Pitta).
The French is, in the singular, Mani-dePiiti ; and, in tho plural, Monts-de Piftl. It is a
pity that these establishments are not better known and more widely spread. (IV.)
517
speak, an unfortunate class, so much the more to be pitied as their

evils were of their own work : I mean criminals sentenced to death.
The Church looked on them as children whom it was necessary to
console, and to save for eternity. Neither the horribleness of their
crimes nor the loathsomeness of their dungeons could hinder her
from visiting them and pressing them to her breast. Bome, the
centre of truth and the furnace of Catholic charity, was the first to
establish Confraternities of Death.
Hitherto, prisoners had been objects of Christian charity,
which nothing escapes : as we have seen in the preceding lessons.
But, at the period which we have reached, the Church organised,
montem confidenter refugere possint indigentes, et ea in promptu sint ad
mutuandum sub pignoris cautione ipsis indigentibus et occurrendum usuris,
quas pro sua indigentia usurariis, prsesertini judajis, solvere cogebantur."
(Ferraris, art. Mont piet., t. V.)
In 1491, a number of the inhabitants of Ferosa put accordingly a sum of
money in common for the relief of the poor, to be given out at a low rate of
interest. This charge was less a profit than a just compensation for the ex
penses incurred in the storing and preserving of the pledges received in
return for the amount lent. There was no charge whatever when the amount
was small. The good effects of this new establishment were soon felt. The
labourer and the trader had recourse alike to it in their times of difficulty.
The one found there the small sum that was often indispensable to him in his
wants ; the other, the means to pay his accounts when due.
The advantages of such an establishment seemed so great, that Pope
Sixtus IV. wished to see his native city of Savona enjoying them : he estab
lished there a Mont-de-PUU on the model of that in Perosa. Similar ones
soon rose up in the cities of Cesena, Mantua, Florence, Padua, Bologna,
Naples, Milan, and lastly in the very capital of the Christian world. The
Popes were eager to encourage these acts of charity, and, among the motives
which they used to give for so doing in their bulls of authorisation, the chief
was that of securing to the poor an easy means of relief, an almost gratuitous
assistance. Later on, there were Monts-de-PitU established on the same plan
in the industrial towns of Flanders. Religious authority always intervened to
regulate the conditions of the loan.
It was decided by Sovereign Pontiffs and by the Councils of Lateran and
Trent :
1. That the loan should be advanced only for a certain time, a year or less.
2. That, as security for the sum lent, a pledge should be deposited by the
borrower, so that, if he did not return at the proper time, the sale of this
pledge might indemnify the establishment.
3. That, to defray the expenses incurred in the storing and preserving of
the pledges, the borrower should pay something at a low rate, though it would
be much better, says Pope Leo X., m his bull of authorisation for Monts-dePiete, that nothing should be charged.
4. That no superfluous expenses should be permitted in the management of
the establishment, and, above all, that the money intended for loans should not
be applied to any other purpose.
In the beginning of the seventeenth century, there were Monts-de-Pifte in
most of the leading States of Europe. (See the Trots Rome, t. II, p. 448.)
518
as it were, this charity, so as to render it more effectual, permanent,

and edifying.
From the thirteenth century, there had heen formed in Rome
confraternities of penitents for the purpose, as their name indicated,
of expiating the crime of the guilty, and making his punishment a
reparation for his fault and a wholesome lesson to society. The most
celebrated of these confraternities was that of the Black Penitents
of Mercy, founded at Rome in the year 1488. It owed its origin
to some Florentines, who united to attend criminals sentenced to
execution, and to help them to die well.
Hear the record of their deeds ! When a wretch has been con
demned to death, the authorities immediately inform the Confra
ternity of Mercy, who depute four of their members to visit the
prisoner, and dispose him to make a general confession. They re
main all night in his cell, and never leave him till he breathes his
last. When the time for leading him forth to execution arrives,
other Penitents come in great numbers, desiring to accompany him
thereto. They range themselves in two rows, and walk in pro
cession, preceded by their cross covered with black crape. Beside
the cross are two of the members, who carry large yellow wax
candles, figurative of the honourable satisfaction which the criminal
makes to the God whom he has outraged, and to society, which he has
scandalised. The members of the confraternity chant in mournful
strains the Seven Penitential Psalms and the Litany of the Saints.
The two sentiments that they endeavour to excite in the soul of the
victim of justice are those of repentance and confidence.
The supreme moment having come, the ministers of mercy re
double their prayers : they remain at the foot of the scaffold,
uniting their supplications with the blood and sufferings of the
culprit, until he expires. They then retire into the neighbouring
church, and hasten to accompany with fervent prayers their
brother's soul to the tribunal of the Sovereign Judge. A few hours
afterwards, they return to the place of execution, with torches in
their hands, a sign of glory and immortality. They take down
the body from the gibbet, lay it on a bier covered with black cloth,
and carry it into their church. Here they recite the Office of the
Dead, and the next day they have a solemn service for the deceased :
then follows the burial.
The habit of the members of the confraternity is made of black
sackcloth, with a cincture and a veil of the same colour : in their
processions, they wear a large plain hat.' The Confraternity of
1 Helyot, t Till, p. 262. See, on the Florence Confraternity of Mercy,
the Trout Eome, t. L
519
Mercy enjoys the privilege of delivering annually a criminal

sentenced to death or to imprisonment for life. The example of
Rome was imitated. Catholic kingdoms and cities had their con
fraternities. Criminals, thus surrounded in their last moments by
all kinds of aid, could die the death of the Saints.1
Prayer.
0 my God ! who art all love, I thank Thee for watching so
carefully over our wants. Grant us the zeal of St. Vincent Ferrer
and the compassionate charity of the Penitents.
pray for prisoners, especially those condemned to death.
LESSON XLVI.
CHRISTIANITY PRESERVED AND PROPAGATED. (FIFTEENTH CENTURY,
continued.)
The Church afflicted : Violation of her Laws. The Church consoled : St.
Francis of Paula; Order of Minims ; Council of Florence; Judgment of
God on the Greeks. The Church consoled for the Loss of tlio Greek Em
pire : the Moors banished out of Spain ; Conversion of Samojritia ; Con
quests of the Gospel in Africa and the Indies. The Church attacked :
the Renaissance, or Revival of Paganism. The Church consoled : Dis
covery of America.
In the fifteenth century it was not heresy and schism alone that
afflicted the Church : her own children caused her many bitter
tears. The great virtue of Christianity, charity, had lost much of
1 Catholic Confraternities for the relief of the miseries of man, whether
living or dying, are of much more ancient date than is generally supposed.
We may refer to the interesting particulars given on this matter in. tbe last
number of the Archivio Ecclesiastico of Florence. The oldest Confraternity
known is that which was established at Constantinople, in 336, for the celebra
tion of funerals. It consisted of 950 members, who engaged to bury the dead
gratuitously. Theodosius approved of it by an edict inserted in his Code.
Justinian also speaks of it. In tbe beginning of the fifth century, Alexandria
witnessed (he foundation of the association of the Paradolani, consisting of
500 members, who proposed to themselves to help the sick. They are
mentioned in the Theodosian Code.
The fifteenth canon of the Council of Nantes, held about the year 659,
proves that the churches of Gaul had a great many lay associations, known
under the name of Confraternities, Conferences, or Collects : the last of these
titles came from the offerings of the associates in bread, wine, and wax. The
520
its warmth in hearts. Many persons sacrilegiously considered it a

mere trifle to violate the holy laws of fasting and abstinence; for
schism, which had introduced a contempt of ecclesiastical autho
rity, had led to a contempt of its laws. Our Lord cast a look
of pity on His afflicted Spouse. To renew the fervour of
Christians and to form a counterpoise against the iniquities of the
world, there came forth from the treasury of the divine mercies a
new Order, the most austere that had yet appeared, the Order of
Minimi. A man equally remarkable for the sanctity of bis life
and the splendour of his miracles, was its founder. Francis of
Paula is the name of this great consoler of the Church in the
fifteenth century.
He was born in Italy about the year 1416. His parents, with
out being rich, found in their industry a means of decent support.
Scarcely had Francis arrived in the world when they began to in
spire him with sentiments of piety. To the eyes of their faith,
the child seemed a sacred deposit which the Lord had intrusted to
them, and which He would one day demand again. This child of
benediction entered into all the views of his pious parents, and
Rhowed an early attraction for prayer, retirement, and mortification.
"When he had attained his thirteenth year, his father placed him
with the Franciscans.
Here he learned the first principles of human science, and,
what was much better, the elements of the Science of the Saints.
It was here that he laid the foundations of that austere life which
he led ever afterwards. One year passed in this manner. He then
made, with his father and mother, a pilgrimage to Rome and Our
Lady of the Angels. After his return home, he obtained permission
from his parents to retire into solitude : he was scarcely fifteen
years old. At an age so tender, Francis led the life of the ancient
solitaries of Thebaic!: Italy had its Hilarion ! The young hermit
slept on a bare rock, and lived on nothing but the herbs that he
used to gather in a wood near his cell, or that some charitable per
sons occasionally brought him.
members should pray for one another, give alms, recite the Office for the
Dead, and aboTe all labour for the reconciliation of enemies. In the latter
half of the eiphth century, the Confraternities took the name of Gildonia, from
the word Gilda, which means an association wherein a tax is raised. The
Capitularies of Charlemagne approve of the Gildonia, whose object is to give
itlms or bring help in case of fire or shipwreck ; but they forbid engagements
with an oath. At the Mechlin Congress last year, the Very Rev. Father
O'Brien, Vicnr-General of Limerick, spoke of charitable associations in
Ireland, divided into Guilds of 50 members. The Conferences of St. Vincent
de Paul may therefore be proud of their illustrious predecessors and glorious
traditions. ( Correôndance de Home.)
CATECHISM Or PER8EVERANCE.
521
Four years after his entrance into the desert, a few companions,
attracted by his virtues, joined him. They built cells and a little
chapel. Francis saw the number of his disciples increasing day by
day. The solitude received its angelic inhabitants gladly, and the
soul of the Church thrilled with hope. Such was the origin of the
Order of Minims. The Saint gave his religious the name of Minims,
that they might remember to look on themselves as the least of men.
The end of this Order was, as we have said, first, to rekindle
charity, almost extinct in the hearts of men ; and hence it took as
its motto the divine word Charity.' This virtue should be its dis
tinctive mark, its very soul. Not only should it unite all the re
ligious with one another, but it should dilate their hearts and open
them to all the Faithful. The end of the Order was, secondly, to
expiate and arrest, by its austerities, the abuses and immortifications
to which Christians abandoned themselves during Lent and on days
of abstinence. The example of these holy religious was more
effectual than any other lesson whatsoever.
Besides the three vows of poverty, chastity, and obedience, they
made a fourth : that of keeping a Perpetual Lent. This vow in
cluded an obligation never to eat flesh-meat, nor any food derived
from animals. Hence, flesh-meat, fat, fish, eggs, butter, cheese,
and all kinds of milk, and even all things composed therefrom, were
absolutely forbidden. Cases of serious illness were excepted.
To this first austerity, the Saint joined fasting throughout most
of the year. As he was engaged in establishing the fourth vow of
which we have spoken, the Sovereign Pontiff, Paul II., wished to
have some new sureties from Francis, of whom rumour gave forth
such marvellous things. With this view he sent a Prelate to him
from his court. The Prelate directed his course towards Calabria,
where the man of God dwelt. As soon as he saw Francis, he
wanted to kiss his hands ; but the Saint, with much humility, pre
vented him from doing so. " It is I," he said to the Prelate, whom
he had never seen before, " that ought to fulfil this duty towards
you ; for you have been honoured with the priesthood now thirtythree years."
The Prelate, surprised beyond measure, told him that he had
come, on the part of the Sovereign Pontiff, to inform himself of his
life and that of his disciples. He then taxed him with his indis
creet rigour and dangerous singularity. The Saint listened calmly ;
but, as there was question of the establishment of that quadragesi
mal life in regard to which he had received commands from Heaven,
1 The arms of the Order are the word Charity, in gold, and surrounded
with golden rays, on an azure ground.
522
CATECHISM OF rERSEVEEANCE.
he took up some live coals in his hands, and, holding them without
heing burned, said to the Prelate, " Since you see what I am doing
by the help of God, do not doubt that one can, assisted by grace,
endure the most austere life and the greatest rigours of penance."
The Prelate, amazed at the prodigy, would have fallen at his
feet to apologise to him and to ask his blessing ; but the Saint
would not let him. He asked, on the contrary, his blessing with
so much humility that the envoy returned to Rome full of admira
tion for the man of God. The report which he made to the Pope
and to the whole court of Rome prepared the way for the favours
which the Holy See afterwards granted to the Order of Minims.
The Lord was pleased to manifest by splendid miracles the
sanctity of His servant. Obliged to make various journeys for the
establishment of his Order, Francis had once to visit Sicily. He
comes to the shore with two of his companions, and begs the cap
tain of a ship to be kind enough to take them on board. The
captain, seeing their poverty, refuses. Then the Saint, full of con
fidence in that God who commands the elements, that God who
opened the depths of the Red Sea before the Israelites and made St.
Peter walk on the waters, spreads out his cloak on the waves, and.
seats himself thereon with his two companions. All three arrive
safe in Sicily, to the shame and astonishment of the avaricious
captain. The Saint was received like an Angel come down from
Heaven. Everyone hurried to see the new Thaumaturgus.
The fame of his miracles passed beyond the boundaries of Italy,
and reached the ears of Louis XL, King of France. This prince,
who had a great fear of death, hoped that the servant of God
might, by his prayers, delay its approach. He wrote to the Pope,
begging him to make the Saint pay a visit to France. Sixtus IV.
sent Francis two briefs, ordering him to go there. Nothing more
was needed to make him decide. In spite of his great repugnance,
and the extreme violence that he should do to his modesty, Francis
regarded the voice of the Holy Father as a command from Heaven.
He was received at Naples with the same pomp as an apostolic
legate or the king himself. All the court waited on him, and the
crowd was so great that, had it not been for the Prince of Taranto,
the king's son, it would have been impossible for him to pass.
At Rome the Holy Father did him honours not accorded even
to princes. The Cardinals visited him in state, and in three
audiences which he had with the Pope he was seated on a chair as
grand as that of His Holiness. The Sovereign Pontiff wished to
raise him to ecclesiastical dignities, but the Saint declined them
with much humility, and, of all the powers offered to him, would
accept none but that of blessing candles and beads, so that he might
be able to make presents in France. This permission was the
523
source of innumerable miracles, which he wrought in the Most

Christian Kingdom.
Louis XI., having learned that the Saint was drawing near
Touraine, went out to meet him with all his court, and fell on his
knees, beseeching him to prolong his life. Francis answered as a
Saint should answer on such an occasion. " God alone," he said
to the king, " is the Master of health : the lives of monarchs, as
well as those of other men, are in His hands. It is to Him that
one must have recourse, and then submit blindly to His will." The
king lodged the Saint in his palace, often took counsel with him,
and begged to be prepared by him for death. Francis made this
last duty his chief affair. By his prayers he obtained a change of
heart for the king, who died in his arms on the 4th of August, 1483,
with perfect submission to the will of God, and after recommending
to him his three children and the repose of his soul.
Francis founded a monastery near the palace. It was here
that God made known to him that He should soon call him out of
this world, to give him an everlasting reward. In effect, he took
a fever on Palm Sunday, 1507. Continuing to the end his penitent
life, he would receive no care or comfort. On Holy Thursday, he
had himself brought to the church, where, after confessing, he re
ceived the Blessed Eucharist, as his religious used to receive it on
that day, namely, barefooted and with a rope round his neck. When
he had returned to his cell, one of the brothers asked him if he
would like his feet to be washed in the afternoon, according to the
custom of the Church. He answered no, but that the next day
they might do with his body whatever they chose. In point of fact,
he died the next day, which was Good Friday, the 2nd of April.
The Order of St. Francis of Paula spread rapidly through all
parts of Europe. It pussed even to the Indies, and everywhere
brought forth great fruits of salvation.'
Happy in seeing fervour renewed among her children, the
Church neglected no means to bring back the Greeks of the East to
unity. We have said that Photius, patriarch of Constantinople,
deposited in the minds of the Greeks the seeds of schism, and
Michael Oerularius, another patriarch of the same city, fomented
them. This sad leaven was gradually corrupting the whole mass :
defections, more or less considerable, had taken place at intervals.
Meanwhile the Roman Church, the mother and mistress of all
others, continually uttered words of peace to her daughter of Con
stantinople, and seized on every occasion of dispelling the prejudices
that separated her from the Latins. The Greeks, on their side,
seemed to desire a reunion. Hence so many Councils, especially
1 Helyot, t. VII, p. 442 ; Godea., April 2.
524
those of Lateraii, Lyons, Vienne, and Constance, wherein the two

Churches of East and West embraced, and signed the same profes
sion of faith. But the fickle character and crafty spirit of the
Greeks always found pretexts for destroying unity. At length, in
the fifteenth century, a new attempt to restore unity was made at
Florence.
A General Council, the sixteenth oecumenical one, assembled
here in 1439. A decree of union, more explicit and solemn than
the former ones, was drawn up and signed by the Sovereign Pontiff,
the Cardinals, and the Patriarchs, and the Bishops of the East: it
was thought that peace was secured. But the Greeks had scarcely
returned to their own country when they began to raise new diffi
culties. Those who had signed the union were ill received. There
was a general conspiracy of the clergy and people against them.
These persecutions made a great many of them relent. If some
remained steadfast in the truth, others set themselves to declaim by
voice and pen against the union that they had signed, and drew to
their party most of the Greeks.
It was here that God stood waiting for this guilty people.
During five hundred years, that is to say, from Photius to the
Council of Florence, the Greeks had been tiring out the patience of
Heaven by their insubordination towards the Mother of all the
Churches. There were calumnies, wrongs, rebellions continually
springing up, reunions signed in the evening and broken next
morning : in a word, there was no more sincerity of heart or desire
of peace in their religious than in their political conduct.
God pronounced against their empire that sentence of death
which He had pronounced before and which He still pronounces
against so many other empires. " I created you and placed you in
the world to serve Jesus Christ, My Son, to whom I have given all
nations as an inheritance. Your happiness depended thereon.
But, since you have refused to recognise Him, and have said to Him
like the Jews, We will not have T/tee reign over us, you are about to
become, in the sight of all future ages, a monument of His justice.
You would not serve Him in joy and abundance : you shall serve
His enemies and yours. But you shall serve them in hunger,
thirst, and nakedness. You have cast off a light yoke, which
would have reflected honour on you : you shall bear an iron yoke,
which will crush you. A nation, coming from the ends of the
earth, will fly to you with the impetuosity of an eagle in pursuit of
its prey : a cruel, barbarous nationunacquainted with pity or
humanitywhose very language you shall not understand." We are
going to behold the literal accomplishment of these terrible threats.'
1 Dent., xxviii.
CATECHISM OF PERSEVERANCE:
The Lord, says Isaias, gave a whistle to call Assur against
His people.1 And lo! a conquering savage, Mahomet II., ad
vances with hasty steps at the head of an army of three hundred
thousand Turks. The minister of the divine vengeance, he lays
siege to Constantinople, as formerly did Nebuchodonosor and Titus
to Jerusalem. In the beginning of April, 1453, the whole country
round was covered with soldiers, who pressed the city by land,
while a fleet of three hundred galleys and two hundred ships
watched it by sea.
But these vessels cannot enter the harbour, closed as it is with
strong iron chains and well defended. Mahomet covers five or six
miles of road with fir planks, thickly coated with tallow and grease,
and so placed as to keep erect a vessel laid thereon. Over these,
by the help of men and machines, he draws eighty of his galleys.
All this great labour is got through in a few days. At the sight of
a fleet descending by land into their harbour, the besieged are
stupefied. A bridge of boats is constructed before their eyes, and
serves for the establishment of a battery. The Greeks do not cease
to defend themselves ; but, their emperor having been slain in an
attack, all their courage forsakes them.
The city is taken. The soldiers, furious, plunder, massacre,
abandon themselves to unheard-of excesses. Forty thousand persons
are slaughtered, sixty thousand are made slaves, and the number
dispersed is so great that the Sultan is obliged to bring a host from
the various provinces of his empire to repeople the unfortunate
Constantinople. Sancta Sophia, the largest church in the East, is
changed into a mosque, and on its ancient turrets the crescent takes
the place of the cross. The standard of barbarism and despotism,
substituted for that of civilisation and liberty, announces the future
of the guilty conquered.*
As a matter of fact, Greece has since become the classic land of
slavery and ignorance. And now, ye kings and peoples I under
stand : see what it costs the nations for daring to say to the Lamb
that rules the world, We will not have Thee reign over us ! Under
stand also and see what Mahometanism brings to the peoples that
submit to its sceptre : the chains of slavery and the darkness of
ignorance; while Christianity establishes liberty, and makes the
light of science and art shine on the barbarous countries that re
ceive its amiable law. Do you still reproach the Papacy with the
efforts that it made during so many ages, and with the sacrifices
that it imposed on itself, in order to save you from the invasions of
Islamism ?
1 ha.., v, 26.
1 See our Traite du Saint-Eeprit, t. II, ad Jin.
526
Mahomet, now Master of Constantinople, continued his avenging

mission throughout all the provinces guilty of schism. Corinth,
Trebizonde, Theodosia, Greece, and Peloponnesus fell under his
yoke. Intoxicated with success, the barbarous conqueror wished
to try his strength with the islands and peoples that God was
guarding. He was beaten. The celebrated Hunniades made him
raise the siege of Belgrade. Scanderbeg, King of Albania, and
above all the Grand Master of the Knights of Bhodes, Peter
D'Aubusson, gave him some severe checks.
Meanwhile the Church was in a state of continual alarm ; for
the Mahometan Attila had wickedly vowed to exterminate all the
worshippers of Christ, and had already overthrown two empires,
conquered twelve kingdoms, and taken more than two hundred
towns of the Christians. But God did not forget His Spouse. A
sudden colic rid the world of the terrible Mahomet in a moment.
A magnanimous prince then appeared in the West, raised up by the
Almighty to weaken the Ottoman power, and to take from it on one
side what it had gained on the other.
Ferdinand the Catholic is the providential hero who must now
be made known to you. King of Aragon by his birth, master of
Castile by his wife Isabella, he acquired the kingdom of Granada
by his arms. It was in November, 1492, that Ferdinand, at the
head of forty thousand men, entered the city of Granada, the
capital of a powerful state, held by the Moors for some five hun
dred years. This victory broke for ever the sceptre of the Ma
hometans in Spain. After making them tributary to their crown,
Ferdinand and Isabella occupied themselves earnestly in trying to
bring them under the yoke of the Gospel. They were ably seconded
herein by the celebrated Cardinal Ximenes, Archbishop of Toledo.'
Thousands of Moors received Baptism, and indemnified the Church
for the losses that she had sustained by the schism of the Greeks.
"While these consoling events were happening in the South of
Europe, the North was also rejoicing the Church's maternal heart.
The illustrious Jagellon, King of Poland, brought to the Faith an
immense province previously inhabited by idolators : the Samogitians were converted. This was a new indemnification for Re
ligion, and a new proof that the sun of the Gospel is like the sun
which enlightens nature : it is never stopped or extinguished; it
leaves one country only to pass to another.
To indemnify the Church, one province was not enough: a
world was needed. The half of Europe was on the point of losing
the Faith, and the other half would gradually become little more
1 Vie du cardinal Ximenes, by Flechier, p. 103.
than half-Catholic. "What was this trial, the most terrible that the
Church had to undergo from her birth ? It was the Renaissance, that
is to say, the Revival of Paganism in the midst of Christian Nations.
Some of the Greeks who came to the Council of Florence had
remained in Europe. Others, banished from Constantinople after
its capture, landed in Italy. "At this period," says an historian
suspected by none, " Europe had rhetoric, logic, philosophy,
theology, in a word, all the science of the world . . . She pre
sented a system which is no longer offered in our days : everywhere
the same faith ; for all the same pontiff, and this pontiff the father
of all the faithful . . . The situation of all was morally and poli
tically the same: in all hearts the same desires . . .
' ' Religion guided morals and politics. Christianity had founded
or civilised all empires. The Clergy had created or regulated all
studies. All doctrines and nearly all institutions were the work of
Religion, and this work was at once its kingdom and its glory.
Europe was so well governed by Heligion that above the codes ran
the decrees of the canon law, which regulated the affairs both of
the family and the state.
" This order of things presented not only a highly religious
and moral character, but also the lines of relationship clearly
drawn. It rested on a sacred foundation, on divine laws, conse
quently on eternal laws. Such was Europe, such were its institu
tions and doctrines, taken generally before 1453.
" Now, all this order of things, all these doctrines and institutions,
the Byzantian refugees came to overturn from their foundations.
They came to tear the treaty made between Religion aDd Philo
sophy; to separate politics from morals; to effect a twofold eman
cipation, by substituting discussion for authority and progress for
immutability . . . The appearance of the Greeks with all their
belongings was like a resurrection of Ancient Greece, of Old Athens
and its ' illustrious' schools."'
In point of fact, there appeared all the pagan philosophies,
pagan literature, pagan poetry, pagan art, pagan theatres, pagan
politics. The way for this deplorable change had been prepared.
The great schism of the West, the heresies of Wickliffe and Huss,
and a corruption of morals, had left in souls the strong elements of
rebellion. " The genius of Ancient Greece, breathing on the genius
of the times, was like lightning meeting lightning."* A multitude
of " Catholic " writers in Germany and particularly in Italy set
1 Hist, its doctr. morales et politig. des trois dcrnicrs siecles, par M.
Matter, inspect, gen. des 6tudes, correspondent de l'lnstitut. Paris, 1836 ;
3 vols., in-8, 1. 1, p. 34-41-43-47, &e.
* Ibid., p. 43.
528
CATECHiSM OF l'ERSEVEKANCE.
themselves to blacken the philosophy, the theology, the literature,

and the Christian past of Europe, and to profess unbounded ad
miration for everything connected with pagan antiquity. Such
was their influence that the public mind was completely turned out
of its course, and society was reconstructed, as much as possible,
after the model of the Greeks and Romans.
What was most deplorable was that pagan authors became the
masters of youth. They were praised to the skies : in every
tongue, in every clime, they were the subjects of admiration. The
intellectual classes, who shape the people to their own image; were
brought into continual contact with the men, ideas, and things of
paganism, during the most important years of life. Then that
happened which must happen. Little by little an anti-national
and antichristian transformation took place in minds, until such
times as it could show itself in deeds.
The old prince of this world, whose reign was represented as the
most brilliant in the records of humanity, resumed his sway.
Pagan rationalism, pagan despotism, and pagan sensualism openly
made ready to banish faith, the spirit of sacrifice, and the free
dom with which the Gospel had endowed the world. Despite the
continual warnings of the greatest men in all countries, who told
society that it was on the high road to a precipice, on society would
rush. With full hands, it scattered far and near the tares of
paganism. The world thus prepared, Protestantism and all other
modern errors are explained, as tho effect is explained by its cause.
Let the Church receive consolation from distant lands : for a long
time she shall have little more to do in Europe than to weep !
In those days, Missionaries made their way to Congo and into
the heart of Africa, where they were rewarded with numerous con
versions. The Canary Islands were discovered, and the East
Indies, opened up by sea, received the Gospel. A new world soon
comes forth miraculously in the midst of the waves. It shall be
given as an inheritance to the Church. There she shall first raise
her light tent : afterwards, she shall build her temples and establish
her empire. Millions of new men shall have the glory of becoming
her children, and she shall always be the Great Church, the Catholic
Church.
The discovery of America was a compensation for the immense
losses that Christianity was about to meet with in Europe. Never
was there a fact more evidently Providential. To the least clear
sighted, it reveals that God whose counsels turn all the com
binations of policy, the inventions of science, tho enterprises of
genius, tho projects and passions of mankind, the winds and the
waves, in a word, heaven and earth, to the welfare of His Church
529
and the glory of Our Lord : this is the reason why we must give
a short account of it.
In the neighbourhood of Genoa, there was born, in 1449, of
lowly parents, a child named Christopher Columbus. Persuaded
from his early years that God had created him to discover a new
world, he applied himself earnestly to the study of astronomy,
mathematics, and navigation. Full of confidence, he went to
Portugal, and asked, but in vain, for the means of accomplishing
his design. He then passed into Spain, and besought Ferdinand
to place a few vessels at his disposal : he was treated as a maniac.
Columbus would not be cast down. After many refusals and much
contempt, this great man obtained an audience from the king.
Ferdinand received him in the midst of all his court. With that
inspired tone and air which genius sometimes displays, Columbus
explained his project, and declared so positively that he should dis
cover a new world that he required beforehand the viceroyalty of
it for himself and his descendants. He begged at the same time
the vessels and money necessary for his expedition. All his pro
posals were greeted with shouts of laughter.
However, encouraged and supported by his benefactor and
friend, Friar Juan Perez de Marchena, a Franciscan religious, and
Prior of the convent of Rabida, in Andalusia, Columbus was of good
heart. His friend wrote to Queen Isabella, to whom he had been
confessor. On this recommendation, the princess, who moreover
thought that she noticed something supernatural in Columbus,
obtained for him what he desired. Thus, the only man in Spain
that, from the beginning, understood the illustrious Genoese, the
man that contributed most effectually to the discovery of the new
world, was one of those poor monks whose pretended ignorance
affords matter for the refined sport of our illustrious Voltairian
School ."
Three vessels were intrusted to Columbus. The moment of de
parture had something solemn in it. All the inhabitants of the
town of Palos were on the shore. The sight of their compatriots,
whom the commands of the court condemned to a dangerous voyage
in unknown seas, in order to search for a new world on the word of
a stranger, filled their souls with grief and dread. Friends shake
hands and part in floods of tears. Wives look on their husbands,
mothers on their sons, as so many victims sacrificed to the dreams
of an ambitious man : the air resounds with their lamentations.
The sailors themselves, overcome with fear or tenderness, make
answer in tears to these sad farewells.
' Vic de Colomb, par Koselly de Lorgues.
vol. ui.
35
630
CATECHISM OP PERSEVEEAK0E.
In the midst of this heartrending scene rises the calm and

beautiful figure of Columbus. Full of confidence in God, he im
poses silence on all, and, with a strong, touching, and solemn voice,
places himself and his vessels under the safekeeping of Providence.
He hears Mass with his suite, and communicates in presence of all.
These religious duties over, he advances with firm step, a gracious
serenity beaming on his countenance, and mounts the admiral's
ship, the Santa Maria. The signal of departure is given, and, on
Friday, the 3rd of August, 1492, the little fleet weighs anchor with
a fair breeze, and, after sailing on for nine weeks, it discovers one
of the islands of America !
Columbus went ashore there on Friday, the 12th of October.
Scarcely had he touched the land so longed for, when he fell on his
knees, and thanked the Lord for the success of his enterprise : all
his followers imitated his example. As fervent a Christian as he
was a faithful subject, the glorious navigator took possession of the
sland in the name of God and of the King of Spain, and called it
San Salvador, that is to say, Holy Saviour. The inhabitants were
savages, and fled away on beholding the Spaniards ; but they
graduallv regained courage. Little things made of glass and other
such trifles were offered to them, in exchange for which they gave
gold.' Columbus returned to Spain, and was received with the
greatest honours. He made a second, and then a third voyage. At
last, calumniated and disgraced, this man, who had given a world
to the King of Spain, died in poverty. He had not even the con
solation of leaving his name to the new land. It took that of
America, from Amerigo Vespucci, a Florentine navigator, who soon
followed in the course marked out by Columbus. Rely therefore
on the gratitude of men !
Prayer.
0 my God ! who art all love, I thank Thee for the Providential
miracles by which Thou hast preserved and consoled Thy Church.
Make my heart feel how grateful it ought to be to Thee !
as myself for the love of God; and, in testimony of. this love, / wiU
never act to please men, but God.
' It was with this first gold received from America, and offered by the
Kings of Spain in homage to the Blessed Virgin, that the ceiling of the Church
of St. Mary Major, Roiuo, was gilt.
531
LESSON XLVII.
CHRISTIANITY PRESERVED AND PROPAGATED. (SIXTEENTH CENTURY.}
The Church violently attacked : Luther, Zuinglius, Calvin, Henry VIII
Protestantism considered in its Authors, its Causes, its Dogmas, it
Morals, its Worship, and its Effects. Protestantism is not a Religion.
You are going to witness the greatest attack ever made on the
Church. The egg of paganism, laid by the Renaissance, will soon
he hatched.1 It will break out in heresies, schisms, revolutions,
calamities, a whole army of fierce combatants against the Church ;
and the battle will rage for a long time, perhaps for all time. From
the sixteenth century, hell seems to turn out all its forces. Foui
giant-like sectaries appear one after another, bearing aloft tht
standard of revolt. It is no longer one dogma, one sacrament, one
particular practice of religion, that they attack : it is the very
authority of the Church, the basis of all truths. Their war-cry ie
taken from the diabolical words that destroyed the human race:
Break the yoke of authority, and you shall be as gods ! And the un
grateful peoples think themselves strong enough, intelligent enough,
to manage all their own affairs, and they range themselves in
crowds under the banners of rebellion, and they attack with wild
ferocity that old Church to which they are indebted for their edu
cation, their liberty, their manners, their laws, their civilisation,
their superiority, their very existence !
Abuses, more or less grave, and which the Church was the first
to deplore and to combat, served as a pretext for their defection :
the true cause was to be found elsewhere. Europe had drunk ol
the cup of paganism, which is essentially pride and pleasure. Mun
became impatient of the yoke of authority, and he rebelled. Such
was the beginning of Protestantism : this name tells it plainly
enough. Christianity, at its birth, had to encounter the rebellion
of material force, personified by the Roman Emperors ; six cen
turies afterwards, the rebellion of the senses, personified by
Mahomet ; a thousand years later on, the rebellion of pride, personi
fied by Luther. Thus ambition, pleasure, and pride showed them
selves at different periods the great enemies of Christianity : such
shall they ever be.
L t us now make known the champions of these three concu'Ego peperi ovum, Lutherus exclusit: this is what Erasmus, one of th<
apostles of the Renaissance, used to say.
632
CATECHISM 0? PEESEVERANCE.
piscences, that is to say, of Protestantism. They are worthy of the

cause that they defend.'
1, Luther. Martin Luther was born on the 10th of November,
1483, at Eisleben, County of Mansfeld, Saxony. "When of age, he
was nourished by the pagan authors whom the Renaissance was
beginning to popularise in Germany. " His soul, athirst for know
ledge," says Melancthon, " seeks out the richest and purest sources.
He reads most of the old Latin authors : Cicero, Virgil, Livy, and
others besides. He reads them, not as a child, for the sake of
words, but to acquire knowledge and to study the pattern of human
life. Going down deeper than others, he penetrates the meaning of
their lessons and their maxims."*
He fed himself with them exclusivelyto such a degree that
he himself wrote thus : "At twenty years of age, I had not yet
read a line of the Scriptures."3 Not knowing a word of the holy
books, of Christian authors, or of Christian literature, he conceived
a profound contempt for scholastic theology and philosophy, the
matter and form of which bore so little resemblance to anything in
the works of his choice. He was still young when a thunderbolt
struck dead one of his companions, as the two were taking a walk.
He was so terrified by this occurrence, that he joined the Order of
the Augustinians at Erfurth. Such was his enthusiasm about
pagan antiquity, that he brought nothing with him to the convent
but a Plautus and a Virgil.
The silence of retirement, the religious profession, and even the
reading of the Bible and the Fathers made no change in Luther's
early tastes. The pagan that he had come forth from the univer
sity, he remained all his life. So true are the words of Scripture,
Adolescensjuxta viam suam, &c ! " Having become a professor of
philosophy at Wittemberg," writes the Protestant Brucker, "all
his efforts tended, not only to blacken scholastic philosophy, but to
banish it from the schools. This hatred had, no doubt, the same
principle with him as with the learned men of Italy. Intoxicated
with the love of fine literature, they could not endure the yoke of
scholastic philosophy. Hence Luther, brought up from his youth
among the ancients, was horrified at the barbarism of the schools."4
1 Machiavelli did no less injury to the Church in the social order, than the
Reformers in the ecclesiastical. A pupil of the Renaissance as well as they, he
endeavoured to re-establish in Europe the principles of pagan polity. He
formed a school, and his detestable works have become the manuals of a great
many governments. They lead the Church to oppression, kings to despotism,
volution, 12 vol. in-8o, notre Histoire du Cesarume et du Protestantisme.)
s Fit. Lulh., Op. Luth., t. II, prref.
3 Tisch-Reden. p. 352.
4 Hist, phil., period. Ill, para I, lib. Ill, c. i, p. 97.
533
Melancthon adds : " This hatred became daily more and more
intense, on account of the sight presented to the eyes of Luther by
German youth, whom the writings of Erasmus had filled with
admiration for the beauties of antiquity and with contempt for
scholastic barbarism.'" Luther himself, opening his whole mind,
speaks thus in a letter to Judocus : " In short, I believe it quite
impossible to reform the Church, except by completely sweep
ing away the canon law, the decretals, scholastic theology, logic,
and philosophy, such as they are, and building them all up
again."*
We see that it is no longer the form merely that shocks : it is
the substance. It is no longer the pretended rudeness of language
that gives offence : it is the principle of authority. Europe and
Luther had arrived at this stage, when the affair of Indulgences
came on. Pope Leo X. had announced an indulgence in favour of
those who should contribute to the completion of St. Peter's
Church in Rome. Whether, as is pretended, through jealousy on
peeing the mission of preaching the indulgence intrusted to the
Dominicans and not to the Augustinians, or, what is much moro
probable, through a desire of profiting of a solemn occasion to begin
a regular campaign against the Church, Luther went off, on the
eve of All-Saints, 1517, and fastened to the door of the castle of
Wittemberg ninety-five propositions against indulgences.
At this important moment, what was passing in his soul ? Two
Protestant historians, Brucker and Seckendorf, will tell us.
" Filled with thoughts of a beautiful antiquity, Luther was con
vinced that scholastic philosophy and theology were the sources of
all the errors that he saw multiplying in the Church. He saw the
Roman Church fix on this basis her power and her ambition : an
intolerable yoke laid on consciences, a yoke that all good people
earnestly desired to throw off. He saw the slaves of the Roman
court fighting in favour of those pestilential errors which had
deluged the Church, as if it were for their altars and their homes.
Since superstition, already shaken and near its ruin, as well as the
barbarism of manners and doctrines, rested on scholastic philosophy
and theology, he concluded that it was above all things necessary
to tear off the armour of the kingdom of darkness. However, at
the sight of the danger that threatened him, he hesitated. . . .
But he cast his eyes on the great men of Italy who had led the way for
1 Apud Brucker, ubi supra.
1 Tit me etiam resolvam, ego simpliciter credo quod impossibile sit
Ecclesiam reformari, nisi funditus canones, decretales, seolastica theologia,
philosophia, logica, ut nunc habentur, eradicentur et alia instituantur. (hp.
Brucker, id., p. 95.}
534
him, by attacking scholastic barbarism and philosophy. Their example

strengthened his great soul, and he began the attack."'
We know what this attack was, and what was its success.
A-mong the classical scholars of Germany, passionate admirers of
heathen antiquity, and soon among the people, the Reformation*
spread as fire spreads among dry hriers. " Much of this glory,"
says Brucker, "is reflected on literary Catholics: among others,
Erasmus, Reuchlin, Vives, Lefevre, and Nizolius. They durst not,
it is true, attack Rome in front, but they contributed greatly to the
success of the battle by propagating an admirable philosophy, and
by holding up to contempt that of past ages, as well as by exciting
others to banish all such spectres from the republic of letters. A
hand was looked for bold enough to put the spark to the shell:
that hand was Luther's."3
Thus was verified in the fullest manner the saying of Erasmus :
It was I that laid the egg, Luther hatched it ; Ego peperi ocum,
Lutherus excltisit. Protestantism came therefore from the Re
naissance, as the chicken comes from the egg. Once a step was
made, logic drew Luther on from denial to denial. After indul
gences, he attacked the liberty of man, then confession, then the
primacy of tho Pope, then monastic vows. The Sovereign Pontiff
condemned his errors in a bull of the year 1520. As an answer to
this bull, the apostate monk burned it publicly in Wittemberg.
It was now that he published his book On the Captivity of
Babylon. After declaring that he repents of having been so
moderate, he expiates his fault by all the insults that the wildest
madness can suggest to a heretic. He exhorts princes to shake off
the yoke of the Papacy. At one blow he strikes down four of the
Sacraments. As his audacious assertions gave rise to loud com
plaints, Luther, in order to seem right, chose as judge the faculty
of theology in Paris, whose profound learning he had always re
spected. The faculty condemned him with one voice. The here
tical monk became furious, and burst out into the most insulting
language against the slighters of his opinions.
At the same time, Henry VIII., King of England, wrote
against him a work which he dedicated to Pope Leo X. Thii
work merited for the English prince the title of " Defender of the
' Quod licet magnam illi invidiam minabatur . . . excitarunt tamen Tirum
ortetn animique imperterriti exempla roagnorum viroruni qui in Italia bbariem aggressi, scolastica! philosophias indixeraut. (Brucker, ubi sitprtz, p. 8*;
Seckendorf, Hist. Luth., p. 103.)
a It has been often called the Deformation, and with much justice. (Tr.)
> In hoc negotio arduo et difficili summique momenti, maximum Tirum
Martinum Lutherum principem manus admovisse. (S., p. 92-93.)
535
Faith," which his successors have preserved, and stamped on their

coins : F. D.Fidei Defensor. Luther, out of himself with rage,
had recourse to his usual answer, insults. Behold a sample of
the amenities and courtesies that flowed from his pen ! " I know
not," he said, "whether folly itself can he as senseless as the head
of poor Henry. Oh, how delighted I should he to cover this
English majesty with dirt and filth ! I have a good right to do so.
Come, Mr. Henry, and I will teach you."
Luther, having withdrawn himself from the influence of the
Holy Ghost, fell under the power of the devil. He himself re
lates that the devil appeared to him. He speaks among other
things of a nocturnal conference that he had with him, in which
he was told by Satan that he should put down Low Masses,
and he wrote against Low Masses. Meanwhile, the pretended re
former found himself too closely confined in the castle of the
Elector of Saxony to remain there for a long time. He made him
self known throughout Germany, and, in order to secure followers,
dispensed priests, monks, and nuns from the vow of continence.
This he did in a book that again and again offends modesty.
Having appealed to lewdness, Luther next appealed to avarice.
He published in 1522 a work entitled Treatise on the Common
Treasury. He invited princes to possess themselves of the revenues
of all monasteries, bishoprics, abbeys, and in general of all
ecclesiastical benefices. The prospect of booty made more prose
lytes for Luther than all his books. His party swelled rapidly
with all kinds of wicked men and ambitious nobles. It spread
over a great part of Germany.
The founder of the new Gospel laid aside about this period the
Augustinian habit, and, the following year, 1525, married a nun,
whom he had induced to leave her convent. He soon presented a
still stranger spectacle to the Christian world : he publicly granted
Philip, the Landgrave of Hesse, permission to have two wives. The
Emperor, Charles V., grieved at these scandalous excesses, con
voked a diet or assembly of the German princes at Spires in 1529.
The Lutherans here acquired the name of "Protestants," from
having protested against the decree of the diet which commanded
that the Catholic Religion should be followed.
Luther only became more unruly. Every year he published
sorne new work against the Sovereign Pontiff, or against Catholic
princes or theologians. Let us give another sample of his style !
He called Rome therefuse of Sodom, the whore of Babylon; the
Pope, a rascal that used to spit out devils ; and the Cardinals, wretches
that ought to be exterminated. " If I were master," he wrote, "I
would make one bundle of Pope and Cardinals, and throw them
536
all together into the sea. This bath would cure them, I give you
my word for it, I give you Jesus Christ as guarantee." As for
Catholic theologians, he speaks of them in the same mild terms.
His least insults are beaat, hog, epicurean, and atheist.
He was as violent with his own followers as with Catholics.
He threatened them that, if they continued to contradict him, he
would retract all that he had taughta threat well worthy of an
apostle of falsehood. The Zuinglians, of whom we shall shortly
speak, having been so unfortunate as to displease him, he said,
" The devil has taken possession of them. They are a devilish,
superdevilish set. Their language is a language of liesexcited at
the pleasure of Sataninfused, transfused with his infernal poison."
At length, in his fury, he abused himself: he said that he wa full
of devils, that he was satanised, persatanised, &c.
From the time of his apostasy, his life was spent in rabid de
nunciations and shameful debaucheries. There is a Bible still
preserved at the end of which appears a prayer, in German verses,
written by the hand of Luther. Its meaning is this : " My God !
of Thy goodness provide us with clothes, hats, hoods, cloaks, fat
calves, kids, oxen, sheep, heifers, and all the other means of grati
fying our passions. . . To eat and drink well is the true way never
to grow tired."1 This prayer, in which indecency, impiety,
luxury, and gluttony dispute for the palm, gives a just idea of the
leader of the Reformation, who died, after an excess at table, on
the 18th of February, 1546, aged sixty-two years.
An apostate monk, the seducer of a nun, a frequenter of taverns
and lover of good cheer, an impious and obscene jester, who set the
Church on fire under pretence of reforming it, and who, like
Mahomet, presented as a proof of his strange mission the success of
the sword, the progress of libertinism, and the excesses of discord
of rebellion and crueltyof sacrilege and brigandage : such was
Luther.*
2. Zuinglim. Ulric Zuinglius was bom on the 1st of January,
1484, at Wildhaus, County of Tockenburg, Switzerland. Asso
ciated continually, like Luther, with pagan authors, he formed in
their school his judgment, his taste, and his style.3 Passionately
attached to them, they led him, as they had led Luther and so
many others, to a marked antipathy for Christianity. " In 1499,"
1 Christian Juncker, Vita Lutheri, p. 225.
See Travels of an Irish Gentleman in Search of a Religion; Life of
Luther, by Juncker; find, on all the Reformers, our History of Protestantism.
We find therein the clearest proofs of this saying of a Protestant : " The Reformation is the daughter of the Renaissance."
Etudes sur let Ueformateurs, by M. Ch.iffour, p. 233.
CATECHISM 0? PERSEVEEAffCE.
537
continues his biographer, " he went to Vienna for the purpose of

studying philosopy, or what was then so called, at its famous uni
versity. He was put on his guard by his strong literary education . . .
against the miserable subtleties of Tain dialectics. Like all the
other great men of the sixteenth century, Zuinglius had a vigorous
hatred of scholasticism
"As for theology," says another of his biographers, Oswald
Myconius, a contemporary of Zuinglius and his friend from child
hood, " he soon saw that it would be mere loss of time to study it.
This pretended science was nothing but confusionworldly wis
domvain, barbarous babbling. No one could derive any sound
doctrine from it."*
Having returned from Vienna, Zuinglius, only twenty-two
years of age, was chosen Cure- by the Commune of Glaris. Or
dained priest before the age, he takes possession of his benefice in
1507. Instead of preparing his sermons and catechetical instruc
tions with the Fathers of the Church and the interpreters of Scrip
ture, the young Cure earnestly pursues his classical studies. He
passes the pagan authors in review, and on- each delivers an
enthusiastic eulogy. From this study he learned, like Luther, in
dependence of mind. "Among the promoters of the great move
ment of the Renaissance,'' says M. Chaffour, " Erasmus was one of
those who had the most surprising and lasting influence on
Zuinglius . . . Zuinglius attributes to him a decided influence on
his ideas as a reformer."3 Thus, the Father of the Renaissance might
say of Zuinglius what he said of Luther : I laid the egg, Zuinglius
hatched it.
Appointed Cure of Our Lady of Hermits, in 1516, Zuinglius
soon read the works of Luther, threw off the mask, and openly
declared war against the Catholic Church, By virtue of that inde
pendence of mind of which he has found a type in pagan authors,
he attacks indulgences, the authority of the tope, the sacrament of
Penance, the holy sacrifice of the Mass, monastic vows, the celibacy
of Priests, abstinence from flesh^meat, and, what crowns the scandal,
devotion to the Blessed Virginhe, the Cur6 of a parish renowned
among all for its sanctuary of the Mother of God !
He goes still further, and becomes a positive rationalist. In his
profession of faith, addressed to Francis I., he puts pell-mell into
Paradise, along with the Patriarchs, Prophets, and Apostles, the
heroes and demi-gods of paganismHercules, Theseus, Numa, and
the Scipios. He then cries out, " Can anything be imagined
' Etudes sur les Riformateurt, by M. Chaffour, pp. 234-236.
' Ap. Chauffour, p. 239.
'
3 JVorks, 1. 1, p. 198.
538
more admirable, more delightful, more glorious, than such a

spectacle?"' That it should be matter of surprise to see such
people setting themselves up as reformers of the Church is very
natural ; but, if they are looked at more closely, there is nothing
less surprising than their aberrations. The paradise of Zuinglius
is the pantheon of the pagans : both the work of free thought !
Christianity had demolished that paradise ; Paganism, returning to
the world, reconstructed and repeopled it.
These monstrous, but logical, consequences of free thought
scandalised Luther. He did not spare Zuinglius. He declared
concisely that he despaired of his salvation, " because, not satisfied
with continuing to fight against the Sacrament (the Real Presence), he
had become a pagan, by placing wicked pagans, and even an epicurean
Scipio, even a Numa, the instrument of the devil for establishing
idolatry among the Romans, in the ranks of the blessed souls. For
what will Baptism, the other Sacraments, the Scripture, and Jesus
Christ Himself, avail us, if the wicked, if idolaters, if epicureans
are holy and blessed ? What else is this than to teach that every
one may be saved in his own religion or belief?"*
The Curei of Einsideln did not quail at the application of
his principles. Profiting of the liberty that he preached to others,
he married a rich widow ; for marriage was the end of all of these
comedies in the Reformation. His doctrine disturbed all Switzer
land, previously so quiet and content: the Protestant cantons
took up arms against the Catholic ones. Zuinglius was obliged to
lead his followers to the conflict. In spite of his prediction, they
lost the battle of Cappel, and he himself was left among the dead :
this occurred on the 11th of October, 1531.3
3. Calvin. John Cauvin, or Calvin, was born at Noyon on the
10th of July, 1509. This new apostle of reform was, like his pre
decessors Luther and Zuinglius, brought up in the school of pagan
authors. The acorn, in whatever clime sown, produces the oak.
Taught by the Renaissance, free thought produced Luther in Ger
many, Zuinglius in Switzerland, and Calvin in Prance. " The
modern history of the human mind," writes the Protestant Gottlieb
Buhle, " begins with the study of classical literature. The striking
contrast between the exquisite taste that guided the ancient artists,
poets, historians, and orators, with the freedom of thought that guided
the philosophers, and the marks of barbarism that the hierarchy (the
Church) and scholasticism left on all the productions of the ages in
i Op. t. II, p. 559. Tiguri, ed. in fo., 1581.
Parr, confess. Luth., Hospinian. p. 187.
i Mist, da la Riform dans la Suisse occid., par M, de Haller,
539
which they prevailed, made men feel a deep shame at the oppres
sion under which they had previously groaned . . . Hence arose
events whose necessary result should be the spread of intelligence and
free thought.1
Cauvin is a new proof of this. Having come to Paris in order
to continue his studies, he follows the course of the University,
which, notwithstanding the complaints of the Sorbonne, begins to
be peopled with " humanists." Such is the enthusiasm of young
Cauvin for pagan antiquity, that he changes his name and signs his
first literary essay Lucius Calvinus, civis romanus.' From Paris he
goes to Bourges, and receives lessons from Alciat. This civilian,
passionately fond of antiquity, understands nothing, admires
nothing, teaches nothing, but the Roman law. " From the convent,
Calvin goes forth with only one god, Aristotle ; from the forms of
the University of Bourges, he goes forth with the thousand whom
Alciat has given him to adore. These were all those founders of
the Roman law whom the Milanese, in his lyric enthusiasm, used
to compare with Romulus."3
While Alciat was giving young Calvin a passion for the Romans,
another professor, Melchior Wolmar, was giving him a passion for
the Greeks, and fully developed in him those germs of free thought
which were already so strong. Such was Calvin when he came
forth from the University of Bourges in 1522. He was soon pro
vided, as a help to live, with a simple benefice ; but he was never
a priest. His disorderly behaviour caused him to be branded on
the shoulder with a hot iron. Ho left his place, and took
refuge in Paris, where he began to dogmatise secretly. . . But the
report of his preaching reached the ears of the authorities, and
Calvin, disguised as a vine-dresser, was only too glad to escape the
police and to get out of Paris.
Having retired to Nerac, he wrote his Christian Institution, and
then, having gone to Basle, published it. Like Luther and Zuinglius, he put to the sword the doctrine, the morals, and the worship
of the Church in which he had been born. He would have no ex
ternal worship, no invocation of Saints, no visible head of the
Church, no Bishops, no Priests, no festivals, no cross, none of those
sacred ceremonies which Religion recognises as so useful in the
service of God, and true philosophy declares so necessary for gross
and material men, who can hardly rise in any other way than by the
senses to the contemplation of spiritual things.
While preaching a religion disengaged from sensible things, he
1 Hit. de In phil. moder., Introd., pp. 2-4.
" PaDvr. Masson, Fit. Calv.
Audin, Vie de Calv., p. 39.
540
CATECHISM OF r-ERSETEHANCE.
himself is the slave of his senses. After the example of the other
pretended reformers, he adores himself in his own flesh. Luther,
a priest, marries ; Zuingluis, a priest, marries ; Calvin, an
ecclesiastic, marries ; Farel, a priest, marries ; (Ecolampadius, a
priest, marries ; Carlostadt, a priest, marries ; Bucer, a priest,
marries; Ochin, a priest, marries; Cranmer, an archbishop, marries :
so of the rest! Such as the masters, such the disciples. " Out of
ten evangelists" says Calvin himself, " you will scarcely find one
that became evangelical for any other purpose than to be able to give
himself more freely to intemperance and debauchery. . . There is
a still more deplorable wound : the pastors, yes, the pastors them
selves, who ascend the pulpit, are nowadays the most shameful ex
amples ofperversity and other vices. . . I am surprised at the patience
of the people, I am surprised that women and children do not cover
them with dirt and filth."' It is still the same in our own days.
No Catholic becomes a Protestunt to have more religion, but to have
less, or to have none at all ; that is, as Calvin said, to give himself
more freely to his passions.
After various tours through Switzerland, the reformer settled
down in Geneva. He who used to proclaim freedom of thought
and avail himself so largely thereof, he who would have no pope in
the Church, became not only the pope but the despot of Geneva.
The least objection to his ideas, the least opposition to his wishes,
was a work of Satan, a crime deserving of death. Gibbets were
raised in several parts of Geneva, surmounted with this notice :
For anyone who speaks ill of M. Calvin.' " The laws of Calvin,"
says one of his Protestant admirers, M. Paul Henry, " are written
not only with blood, but with fire. They might be regarded as
ordinances stolen from a Decius or a Valens. . . The Calvinistic
Code contains all that we find in pagan legislationanathemas,
rods, melted lead, pincers, ropes for hanging up by the arm-pits,
gibbets, a sword, a funeral pile, a sulphur crown."'
Hence, being contradicted by Michael Servetus, a young
Spanish physician, he caused him to be burned alive. He exhorted
his disciples to treat in like manner all such as checked the pro
gress of his doctrine. "Writing one day to Du Poet, whom he styles
General of Religion in Dauphine, he says, " Think it no fault to
rid the country of those rascally zealots who exhort the people to
have nothing to do with us, who blacken our character, who want
to make our faith pass for a dream. Such monsters ought to be
1 Comm. sur la ii. p. de saint Pierre, c. ii, v. 2 ; Liv. sur les Scandales,
p. 128.
Picot, Hint, de Geni ve, t. I, p. 266.
9 Apud Audin, Yitde Calv., t. I, p. 15.
CATECHISM OF PEESEVERAWCE.
541
destroyed, as I have done here by the execution of Michael

Servetus." Such was the charity of this evangelical man !
Let us speak of his politeness. Hog, ass, dog, colt, hull, drunkard,
and madman are some of the compliments that he used to address to
his adversaries. He exhorted his followers to possess themselves
of all the wealth of Catholics. " And this for the love of God,"
he would say, " that we may be in a position to maintain our little
flock ; for, without plentiful means, a good will is useless."
Proud, impure, and cruel, Calvin died in despair, and of a
shameful disease, which, even in the eyes of his disciples, was re
garded as a visible stroke of the divine justice.' He came to his
sad end in Geneva, on the 27th of May, 1564.
4. Henry VIII. The fourth reformer of religion was Henry
VIII., King of England. This prince had at first written against
Luther. So long as he was chaste, Henry remained a Catholic ;
but, wishing to indulge his passions, he begged Pope Clement VII.
to annul his marriage. This marriage having been a most lawful
one, the Sovereign Pontiff replied that he could not sunder what
God had joined. Henry went further: he cast off his wife, and
married Anue Boleyn. The Pope excommunicated him. To escape
from the thunders of the Church, the shameless prince had himself
declared Protector and Supreme Head of the Church of England.
Having become a Pope, Henry made no change in doctrine ; but
schism led rapidly to heresy.
The new errors could not fail to be well received in a country
so much disposed to rebel. During the lifetime of Henry,
Lutheranism began to creep in there without his knowledge and
against his will. After his death, Edward VI. totally abolished
the Catholic Religion.
More concerned with the gratification of his passions than with
the establishment of his church, Henry married five wives, whom he
repudiated one after another or led to the scaffold. It is related
that, at the point of death, he cried out to those around his bed,
" My friends, all is lostthe state, fame, conscience, and
Heaven !" His death occurred in the year 1547.
It will be worth while to consider carefully this Protestantism,
which there are so many efforts made at the present day to extend.
1. In the men who established it. We find that it does not
belong to man to make a religion. God alone can do so by Himself
i Calvinua in desperattone Aniens vitam obiit, turpissimo et fosdiesimo
morbo, quem Deus rebellious et maledictis comminatus est, prius excruciatus
et consumptus. Quod ego verissime attestari audeo, qui funestum et tragicum
illius exitum et exitium his meis oculis prsesens aspexi. (Joan. Haren, Apud
J>etr. Cutsemium ; Vie de Calvin, par M. Audin.
042
CATECHrgM OF PER8EVERANCE.
or by His messengers. The messengers of God must bring creden

tials to prove that they speak in His name. These credentials are
miracles. Such is the extraordinary mission. The ordinary mission
is that which comes from the Church established by God Himself.
Now Luther, Zuinglius, Calvin, and Ilenry VIII. had no mission,
extraordinary or ordinary. Protestantism had as its authors four
deserters from the Catholic Church, four barefaced profligates, four
wretches with whom no decent person would associate. And it
was Thou, O my God I the God of all sanctity, it was Thou that
didst choose such ministers to reform the Church, to correct Thy
Spouse, to teach truth and virtue ! Believe it who can !
2. In its causes. Behold them : pride, the love of riches, and
the love of sensual pleasures. " Luther and Calvin," as Frederick,
King of Prussia, a Protestant and a philosopher, used to say,
" were despicablefellows." " We are not to suppose," adds another
writer, " that the sectaries of the sixteenth century were superior
geniuses. It is with the leaders of sects as with ambassadors :
middling characters often succeed best, provided the conditions that
they offer are advantageous. The love of ecclesiastical goods
was the chief apostle of reform in Germany ; the love of novelty, in
France ; and the love of forbidden pleasures, in England."
3. In its dogmas. The Creed of Protestants may be reduced to
one article : / believe whatever I like. In point of fact, the funda
mental principle of Protestantism is that every man ought to search
for his religion in the Bible, and admit nothing but what he finds
therewhat he himself finds, and not another. Protestantism says
therefore to the peoples, while presenting them with a Bible :
" The truth, the whole truth is contained in this book. But
what is the truth, what is Christianity ? I do not know : it is for
you to find out in the Bible. Search then, whosoever you are,
men, women, and children, learned and ignorant, search !
"Now speak. Do you find in the Bible the mystery of the
Trinity ? Do you believe it ? You are a Christian. Do you not
believe it ? You are a Christian. Do you believe the divinity of
Jesus Christ? You are a Christian. Do you not believe it ? You
are a Christian. Do you believe an eternity of punishments ? You
are a Christian. Do you not believe it? You are a Christian.
Whatever opinions you have, once you assert that you have found
them in the Bible, enough, you are a Christian. Yet what you
believe, others deny; what appears to you true, appears to others
false. Which of you is right ? Do not ask me about that matter;
only remain calm in your uncertainty, and be sure that one may be
a good Christian without knowing what it is necessary to believe in
order to be a Christian.''
CATECHT8M OF FER8EVBRANCE.
548
8uch is, word for word, the doctrine of Protestantism. Now,

what happened? That there were soon, among Protestants, as
many religions as individuals. One believed that he found in the
Bible five sacraments ; another, four ; another, two ; another, none
at all. Affairs came to such a pass that, during the lifetime of
Lather, there were already counted among his disciples thirty-four
different religions, attacking one another, abusing one another,
anathematising one another, and united only in their hatred of the
true Church.
Since that period Protestant sects have multiplied to no end.
Every day there are new ones formed. In the city of London and
its environs alone more than a hundred may be counted j1 and, in
each sect, the professions of faith succeed one another like the
leaves of trees. Thus, "The Protestant religion," wrote a Protes
tant professor lately, "has been altogether dissolved by the multi
tude of confessions and sects made during and since the Reforma
tion. . . Not only has the outward appearance of our Church
undergone countless subdivisions, but it is even inwardly dis
united and divided in its principles and opinions."*
In 1835, another said, " The Reformation resembles, in its
separated churches and spiritual power, a worm cut into little
pieces, which all continue to move for some time, but gradually die
away."1 Another adds, " If Luther were now to come forth from
the grave, it would be impossible for him to recognise as his own,
or even as members of the society that he founded, those apostles
who, in our Church, pass for his successors."4
* Here are the names of the principal onesnames as ridiculous as their
doctrines: Anglicans, Collegians, Weepers, Indifferentists, Multipliers,
Quakers, Shakers, Jumpers, Groaners, Methodists, Wesleyans, Wickfleldians,
MUlenarians, Adamites, Rationalists, Generationists, Soutneyites, Anabaptists,
Adiaphorists, Enthusiasts, Pneumaticists, Brownites, Interimites, Mennonites,
Berborites, Calvinists, Evangelists, Labadists, Lutherans, Luther-Calvinists,
Baptists, Luther-Baptists, Union Baptists, Sabbatarians, Puritans, Ar
menians, Sccinians, Zuinglians, Presbyterians, Anti-Presbyterians, LutherZuinglians, Calvin-Zuinglians, Oziandrians, Luther Oziandrians, TJbiquists. Pietists, Bonakerians, Versechoreans, Latitudinarians, Seceders,
Glassites, Sandemanians, Cameronians, Philistines, Hopkinsonians, Neces
sarians, Edwardians, Priestleyites, Burghers, Antiburghers, Bereans, Ambrosians, Moravians, Monasterians, Antinomians, Anomians, Munsterians,
Latter Day Saints, Sanguinites, Confessionists, Unitarians, Trinitarians, Antitrinitarians, Convulsionists, Anticonvulsionists, Impeccables, Bejoicers, Taci
turn*, Demoniacs, Rustics, Free People, Apoatolics, Spiritualists, Conformists,
Nonconformists, Episcopalians, Mystics, Socialists, Puseyites. (See an English
work, Guide to Truth and Happiness, p. 85. The total number mentioned in
it is 110.) Would not this be an interesting page to add to the history of the
"Variations?"
* Wette, Les Protestants, 1828.
3 Les Eglises chrCticnncs, 1835.
* Reinhard, Discours sur VEgtise, 1800.
544
CATECHISM OF FERSEVERANCE.
Another continues, " The disunion of the pastors causes the

greatest confusion in the minds and hearts of the people. They
hear, they read ; but they no longer know where they are, nor
what they ought to believe, nor whom they ought to follow.'" So
great is this disorder that another Protestant says in a recent work,
" I would undertake to write on the nail of my thumb all the doctrines
that are itill generally believed among Protestants'" Another con
cludes, "Between reforming and protesting, Protestantism has been
reduced to a row of noughts without a single figure before them."3
Aud there are people who would give us Protestantism for a re
ligion ! Bather let them say that Protestantism is a denial of all
religion.
We cannot delay to notice much the endless inconsistencies of Pro
testants. Thus, they reject every kind of authority and tradition in
matters of religion ; but how do they know that the Bible is a
divine book, if not by the assurance of tradition ? If tradition seems
to them infallible when it says that the Bible comes from God, why
does it not seem so to them when it teaches all the other truths
that they reject ? You keep Sunday ; but how, I ask, do you
know that it is the Lord's Day, if not solely by the assurance of
tradition ? "Why, then, have you suppressed festivals, and why do
you not observe abstinence in Lent, on Tigils, and on several other
days, according to the teaching of tradition and the ancient usage of
the Church ? In like manner, where have you learned, if not from
tradition, that baptism by infusion is valid, as well as many other
practices which you regard as sacred ?
4. In its morals. The decalogue of Protestants is reduced to
one precept : Thou shalt practise whatever thou believest. Now, as
we have shown, the Protestant may believe whatever he likes, that
is to say, whatever appears true to his mind. He may therefore
do whatever he likes, all the while remaining a Protestant, and
without any other Protestant's having a right to contradict him.
This is what has been seen and what is still seen. Thus, Luther
laid down as the foundation of his morality that good works are
useless, nay, hurtful to salvation ; that man is merely a machine,
without moral liberty, incapable of having virtues or vices. Calvin
said that man, once justified by faith, is secure of his salvation, no
matter into what disorders he may afterwards plunge. Both Luther
and Calvin pretended that they had found their detestable maxims
set forth most clearly in the Bible.
The Anabaptists, in their turn, said, We have found in the Bille
i Ludke, a minister.
Schmaltz, a Prussian jurisconsult.
Harm?, a minister at Kiel.
CATECHISM OF r-ERSEVEEANCE.
545
that, to fulfil the commands of Heaven, we muet put tht wicked to

death, and confiscate their property, so as to form a new world. Ac
cordingly, they were to be seen with a Bible in one hand and a
torch or a sword in the other, burning and killing, plundering and
wasting all Germany.' In the track of the Anabaptists came the
Famillists, who taught, of course according to the Bible, that it is
good to persevere in sin, so that grace may abound. Then followed the
Antinomians, who said openly that adultery and murder render one
holier on earth and happier in Heaven.
If you study the sects of Protestantism, you will find that no
point of morality has escaped being denied by some of them. The
reason is very simple : there is no dogma of which Protestantism
can declare that it must be believed.
In conclusion, as the Creed ot Protestants may be reduced to a
single article, / believe whatever appears to me true, so its moral
code may be reduced to a single obligation, / must practise whatever
appears to me good. This is a formula on morals to which every
man, whatever may be his passions, can easily accommodate him
self, as, whatever may be his errors, he accommodates himself to
the corresponding formula on faith 1
5. In its worship. Worship is an expression of faith and morals.
Now, among Protestants, there is nothing obligatory or uniform in
regard to faith or morals. Therefore, there is nothing and there
can be nothing obligatory or uniform among them in regard to wor
ship. The emptiness of the Reformation, brought about by the loss
of faith and lovo, is very clearly manifested in its churches. They
are dumb, they are bare : nothing colder or gloomier than a Pro
testant church ! Continual changes in opinion give rise to con
tinual changes in the signs used to express opinion. Hence, among
Protestants, some regard preaching as a religious act, others as a
civil act ; some consider baptism useless, others hold it necessary.
But here is something that in absurdity transcends all imagina
tion. The Lutherans and Calvinists of Germany having lately
united, the ministers announced that they would give the
reality or the figure of the Body of Jesus Christ in communion
according to the wish or the belief of each one. Hence, when the
Faithful came to receive communion, the ministers said, Do you
believe that you receive the Uody of Jesus Christ ? Yes, replied
the Lutherans. Very well, receive the Body of Jesus Christ. Do
you believe that you receive the figure of the Body of Jesus Christ?
Yes, replied the Calvinists. Very well, receive the figure of it.
What is this but a piece of sacrilegious trickery; a declaration
' See the Lires of Leyden and Munzer,
Vol. IS.
36
546
made by Protestantism in the face of the world that it no longer

knows what to believe regarding the Eucharist, any more than the
other great truths of religion : a proof that the most august act of
Christian worship is nothing more in its eyes than a vain ceremony,
without the least meaning ?
Need we now be surprised that so many Protestants show an
insurmountable repugnance towards this heartless worship ? Yet
this worship is still maintained, just like a body existing for some
time after the soul has lied from it, but corruption soon sets in, and
all returns to dust.'
6. In its effects. The child of the Renaissance, Protestantism is
one of the greut calamities that have befallen Europe during the
last three hundred years :' the facts are at hand to prove this.
Scarcely had its first apostles spread their principles among the
people, when a tremendous conflagration burst out in Germany,
France, Switzerland, and England. A war of thirty years ; the
plundering of a hundred thousand monasteries, sacred asylums of
learning, monuments of the charity of our ancestors ; the destruction
of more than two hundred thousand churches ; rivers of blood from
the north to the south of Europe; unparalleled atrocities; fearful
hatreds; perjuries ; scandals that put vice itself to the blush : such
were the immediate effects of Protestantism. And it is the truth !'
"No," said a celebrated infidel, "the truth is never hurtful."1
That Protestantism is so, is the best proof that it is not the truth.
If then it has been truly said of Voltaire, who was only a
logician of Protestantism, that " he could not see all that he did,
but he did all that we see," with much more reason may it be said
of Modern Paganism, and of Luther, one of its earliest sons, that
" they could not see all the evil that they did, but they did all the
evil that we see." By destroying faith, they destroyed society.
The effects of Protestantism are no less deplorable in the re
ligious than in the social order. Luther, Zuinglius, Calvin,
Henry VIII ! you who, having given yourselves a mission, pre
tended to reform the Church, hear what you did !
When, rejecting Catholic authority, you proclaimed the inde1 See the letter of M. do Laval, a Protestant minister, on his return to the
Church.The Protestant ministers of Piiris are at present diametrically
opposed to one another. Several of them, like those of Geneva, have gone so
far as to deny the fundamental dogma of Christianity, the divinity of Our
Lord.
2 Grotius, a celebrated Protestant, used to say, Ubicumque invaluero
Calvini discipuli, iitiperia turbavere.
See a curious woik entitled Lc Secret des finances de fiance, by the Pro
testant Fromenteau. 1561.
< J. J. Rousseau.
547
pendence of every man in regard to matters of faith, others rose up

under your very eyes to continue your work. They reformed your
teaching, as you had reformed that of the Church. You had said,
We reject such and such dogmas, because they shock our reason.
They said, We reject such and such other dogmas, because our
reason cannot admit them. You had asked, Who are you ? They
asked you in their turn, Who are you to contradict the Church ?
And you could not answer them !
Henceforth, frightened at your work, you foresaw something
of its deplorable progress, but your presentiments were far from
equalling the reality.
Scarcely had you sunk into your graves when new sects, awaking
at the cry of revolt that you had sent forth to the world, tore in
pieces the shreds of faith that you had retained, and destroyed one
after another all the symbols of Religion, until at length your dis
ciples went so far as to deny the divinity of Jesus Christ.1 And
this solemn apostasy, which would have drawn from the Beforma1 We know that the Consistory of Geneva forbade the ministers to preach
on thedivinity of Jesus Christ. It will be interesting to record the lamentations
of ministers at present in Germany, England, &c. Here are a few of them :
" The antichristian spirit speaks loud. We have the Bible for our rule of
faith ; but I dare not say bow it is interpreted. Our universities themselves
go so far that I fear they will soon get a fall ; for when the salt loses its
savour, it is cast out and trodden under foot. The devil has more faith than
many of our doctors, and Mahomet himself would be much better than they.
It is surprising and yet true that, among the Turks, no person would dare
openly to blaspheme Christ, Abraham, Moses, or tho Prophets, while among us
many Christians do it by voice and pen. The number of those who explain
the miracles of the New Testament as natural events is legion, and their fol
lowers can no more be counted than the stars of the firmament.
" Many of our sermons, even those of superintendents and general superin
tendents, those of preachers of the court and first chaplains, might without the
least inconvenience be preached in a Jewish synagogue or a Turkish mosque.
It would only be necessary to substitute for the words ' Christianity ' and
' Christ,' introduced occasionally for the sake of form, those in which the
preacher has faiththe doctrines and precepts of reason, and tho philosophers,
as, for example, Socrates, Mendelssohn, Mahomet, &c If a man nowadays
preaches the word of God pure and unadulterated, if he preaches it with
effect, confounding tho incredulous, terrifying the indifferent, confirming in
the faith the friends of Jesus Christ, people immediately cry out, This man is
preaching Popery r
See the work of Dr. V. Hoeuninghaus, a convert, entitled, The Results of
my Travels in the Field of Protestant Literature, or the Necessity of returning
to the Catholic Church, demonstrated solely by the acknowledgments of Pro
testant Theologians and Philosophers. We cannot help admiring the boldness
of Dr. Uopuninghaus's undertaking. Among the authorities that he brings
forward, to the number of eighteen hundred and eighty-seven, there is not a
single Catholic !
548
CATECHtSM OF PEK8EVEEANCE.
tion a cry of indignation if it had still been Christian, was ratified

by the scandal of its silence. All was then consummated by it.
The work of Protestantism attained its end. There is nothing
more to reform in Christianity, when at length one tries to reform
God Himself. And this is the religion that an effort is made to
propagate at the present day!
What do 1 say ?a religion ? Protestantism is no religion. All
religion supposes an authority that obliges one to believe something
and to do something. Protestantism has no authority, since it gives
everyone the right to draw up his own programme of faith and
morals. It neither binds nor can bind to anything, not even to the
Bible. Protestantism is therefore nothing but a system of inde
pendence in regard to matters of religion. Whence it follows that
the Protestant who becomes a Catholic does not change his religion.
Not having any, he cannot change it. In becoming a Catholic, he
receives what he had not.
Prayer.
0 my God I who art all love, I thank Thee for having given us
birth in the bosom of the True Church. Grant us the grace to con
sole the Church by the sanctity of our lives.
often pray for the conversion of heretics.
LESSON XLVIII.
CHRISTIANITY PEI8KRVXD AND PROr-AGATED. (SIXTEENTH CENTURT
continued.)
The Church defended: St. Cajetnn of TicnnaOrder of Regular Clerks;
Council of I^teran ; Order of St. John of Ood ; JesuitsSt Ignatius
St. Francis Xavier.
In the last lesson we studied the camp of the Church's enemy,
and the character of the heresiarchs whom the devil employed in
the sixteenth century to destroy on earth the work of Redemption.
Never were his efforts more strenuous. But it is written of the
Church, The gates of hell shall not prevail against it.' Against the
armies of the enemy, God opposes two General Councils; Doctors,
distinguished alike by their genius and their holiness; and fiftynine Religious Orders or Congregations. At length, to compensate
1 Matts.vi, 18.
CATECHISM OF PERSUVF.HANCF.
549
the Church for her losses in Europe, he gives her America, the
Indies, and Japan.
It is at the moment when Paganism, returning triumphant to
Europe, corrupts philosophy, literature, art, politics, ideas, morals
at the moment when Protestantism, the offspring of Paganism,
seats itself on the ruins of Catholic altars and temples, pulled down
by it throughout a great part of Europe, and flatters itself with the
hope of assisting at the funeral of the lloman Church that this
same Church appears most foil of life, and makes a new display of
extraordinary strength.
This spectacle fills a Protestant writer with amazement.
" Behold," says Leopold Ranke, " how in Italy, France, and
Spain, there are fifty-nine reformations or creations of religious
orders for education, for instruction and charity, tending to conse
crate to the service of the Church all the forces available, and to
bring future generations gradually into the same path ! I pause
before the great figures of this period : a Charles Borromeo, an
Ignatius, a Francis Xavier, a Francis de Sales, a Teresa, a Paul
Justinian, a Cajetan of Tienna, a Peter CarafFa, a Romillon, a
Berulla, a Philip Neri, a Hugh Menard, an Azpilcueta, a John of
God, a Bellarmine, a Baronius, a Vincent de Paul.
" Farther off I see the magnificent edifice of the Catholio
Church raised in South America, where conquests had been turned
into missions, and missions had become civilising. I see in the
East Indies that great centre of Catholicity at Goa, around which
were to be counted, in 1565, nearly three hundred thousand
Christians. I see Japan with three hundred thousand other
Christians in 1579, and, in 1606, with three hundred churches and
thirty houses of Jesuits founded by Father Valignano ; afterwards,
despite the fury of persecution, with two hundred and thirty-nine
thousand three hundred and thirty-nine Japanese converts between
the years 1603 and 1622.
" I see in China the first church consecrated at Nankin the
year after the death of the celebrated Father Ricci, who used always
to begin with lessons on mathematics so as to end with lessons on
Religion, and, in 1616, Christian churches in the five provinces of the
empire. Not a year passed then without thousands of persons being
converted, and all this in spite of the resistance of the national re
ligions existing throughout the East : seventy brahmins converted
by Father Nobili in 1(>09 ; at the court of Mogol, three princes of
the imperial family of Akbar converted, in 1595, by Jerome Xavier,
a nephew of the Saint; the Nestorian community brought back to
the Faith ; in Abyssinia, Sela Christos, the emperor's brother, foU
lowed by a great many others; afterwards, the emperor Seltan
Segueld communicating according to the Catholio rite !
CATECBTBM OP FERSEVERANCE.
" At the Roman courtwhich trained men to politics, govern
ment, poetry, art, and eruditionall had the same character of re
ligious austerity. The Church touched with her breath the corrupt
and extinct forces of life, and gave the world a new charm, a new
colour.
" What activity ! Rome, anxious to embrace the whole world,
hurrying almost at the same moment to the Indies and over the
Alps, sending her representatives and defenders to Tibet and to
Scandinavia ! And, on this wide scene, you everywhere behold her
young, energetic, untiring : the impulse that comes from the centre
is felt, perhaps in the liveliest manner, by labourers in distant
lands!'"
The abundance of life which the Church poured out did not ex
haust her strength. To apostate priests, the authors of the pre
tended reformation, she opposed priests whoso learning, sanctity,
and zeal brought about a true reformation in the clergy and faith
ful, until such times as, having become terrible legions, they should
carry the war into the enemy's country, and make among barbarous
nations conquests that would more fully indemnify the Church.
Of this number was St. Cajetan of Tienna, founder of the " Regular
Clerks." This Saint was born at Vicenza, in 1480, of the noble
family of Tienna. Scarcely had he come into the world when his
pious mother offered him to the Blessed Virgin. " My Divine
Queen," she said, " I present to thee this fruit of my womb, that
thou mayst rectify in it whatsoever it ha,s received from me impure
or imperfect. If I have given it the life of the body, do thou give
it the life of the soul. Let this child be more thine than mine. I
beg thee to be his tender mother : I am satisfied to be his nurse in
thy name. I do not ask for riches or honours which would make
him great in the eyes of the world, but that, through thy maternal
protection, he may become great before God." An admirable ex
ample, which all mothers ought to imitate !
The good countess felt within her that she was heard.' From
this moment she looked on her little child with a tender respect, as
the son of the Mother of God ; and, with the humility of a nurse
or servant, always called him Cajetan of St. Mary. When one
enters life under such auspices, what is not to be hoped for?
Cajetan was the joy of his father and mother by his piety, his
obedience, his gentleness, his modesty, and his tender love for the
poor. After a brilliant course of study and taking the title of
1 Leopold Ranke, History of the Papacy. Mr. Ranko is a Protestant, as
his work gives more than one sad proof.
* Ciijus vota benigne suscipero ipsa Deipara visa ost. (Words of the Bull
pf Canonisation.)
551
doctor at the university of Padua, he went to Rome : he was then

twenty-five years of age.
His intention was to lead a hidden life. But his virtues and
talents were not slow to raise the veil under which he wished to
lie concealed. Pope Julius II. desired to see hira. Observing in
him the marks of an eminent sanctity, he kept him at his court ;
and, in order to attach him thereto, appointed him protonotary an
important post. But the Lord had other views over His servant :
these views were indicated by the very date of Cajetan's birth. As
we have said, it took place in 1480, three years before that of
Luther. To the champion of error, the Lord had opposed a de
fender of truth.
That such was the mission of St. Cajetan, we find authentic
testimony in the decree of his canonisation. " His birth demon
strates the sovereign goodness of God, who prepares a remedy for
evils, even before they appear. Thus, to check the unbridled fury
of Luther, He sent to the Church a powerful auxiliary in the Order
of Regular Clerks, founded by St. Cajetan at the very moment
when the German monk was laying aside his habit and renouncing
the practices of his state."' As a matter of fact, it was in the year
1524, the same in which Luther threw off his habit, that St.
Cajetan founded his institute. Such a coincidence, and many
others besides, made St. Cajetan be regarded, not only by Pope In
nocent XII., but by the various princes of Europe and by all the
historians of his life, as a providential antagonist to the apostate of
Wittemberg. St. Cajetan, says the learned Boverio, a Capuchin,
was the scourge of the Lutheran heresy (Lutheran* seminis profiigatoretn), and the Jesuit Father, Rallestieri, declares him born to
make war on Luther.'
His French historian, Mgr. Carpy, a counsellor of state, bears
the same testimony of him. " Scarcely had Luther raised the
standard of rebellion in Germany, when the blessed Cajetan founded
his Order in Rome, chiefly with a view to combat the heresiarcb
by a reformation of the clergy, whose conduct was in Luther's eyes
a rock of scandal. "Whence it follows that the other orders of
regular clerks, established after his example, were so many auxi
liary forces to the grand army raised by St Cajetan, without any
other heads than Jesus Christ and the Apostles. Hence, the Tri' Quo bonitas ilia summn Numinis demonstrator, raaturius proflignndis
malis parare adjumenta, quara mala ipsa eveniunt. Si qindom ad cffroenam
Lutheri insaniam compessendam opera non sane exiguam attulit haec Clericorum Repularium a Cajetano instituta sodahtas eadcm tempestate, qua ille
discipline et mores exnit. {Bulla can.)
Vita di S. Gail., lib. II, c. ii, 3, p, 98. Octavo, Rome, 1847.
552
bunal of the Rota delivered this beautiful panegyric in regard to

him : Zeal in defence of the Faith made him institute, for the confusion
of heretics, the Order of Regular Clerks, which the all-good and allpowerful God has favoured with such happy increase, even to our own
days. '
This increase was not confined solely to the Order of St.
Cajetan : it also and more particularly extended to Orders of the
same kind, the offshoots of this fruitful tree. Sixteen years after
St. Cajetan, behold St. Ignatius with his Clerks of the Society of
Jemsreligio clericorum societatis Jesu, as the Council of Trent
says ; St. John of God, with his Good Brothers ; St. Camillus of
Lellis, with his Clerks to attend the Sick; St. Jerome iEmiliani,
with his Somasco Fathers ; St. Joseph Calasanctius, with his Fathers
of the Pious Schools; Antony, with the Barnabites; Adorno, with
his Minor Clerks ! As it is meet to attribute to the founder of an
Order the glory of the good done by the different congregations born
thereof, or formed on its model and animated by its spirit, we ought
to say that all the good done during the last three centuries by the
different congregations of Regular Clerks is referable to St. Cajetan,
justly calied the father of these congregations.
A proof, still more evident if possible, of the Providential
mission of this great Saint, is found in his life, which was an ap
propriate counterpart to Luther's, and in his works, which were the
bulwark of the Faith against heresy. We have seen that pride
and a spirit of rebellion in regard to the Holy See, a love of riches,
and a passion for pleasure were the beginnings of Protestantism.
To these diabolical evils, St. Cajetan"opposed in his congregation a
filial obedience towards the Holy See, chastity, absolute poverty,
and the most exemplary regularity.
In the foundation of his works, he had as co-operators Boniface
di Colla, Paul Consigliari, and Peter Caraffa, who became Pope
under the name of Paul IV. The last-mentioned having been
Bishop of Theate or Reate in the kingdom of Naples, it came to
pass that the Clerks of St. Cajetan received the name of Theatines.
These excellent religious, who are to the present day the edifica
tion of the Church, multiplied rapidly, and spread, not only in
Italy and Sicily, but also in Spain, Poland, Tartary, Mingrelia,
Circassia, and Georgia. Worn out with labours and sinking under
the weight of his merits, St. Cajetan died at Naples on the 7th of
August, 1547. St. Peter of Alcantara, who was in Spain, saw his
' Catholicse fidei zelo ad hoereticorum confusionem clericorum religionem
instituit, cujus increments Deus optimus maximus ad b(ec usque tempora
salutaribua auspiciis adeo prosperavit. {Vita di S. Oaiit.)
\
CATECHISM OF PEtlSEVERANCE.
553
blessed soul rising to Heaven surrounded with light, and cried out,
This day one of the pillars of the Church has fallen !'
Before the birth of the heresy of Luther, the Church, always
solicitous for the welfare of Christendom, had, in 1512, assembled
her seventeenth General Council in the Church of St John Lateran,
Some. To condemn the philosophy and literature of the Renais
sance by declaring them poisoned in their rootsradices philosophies
et poceseos esse infectas ; to remove the infatuation regarding pagan
antiquity, the source of monstrous errors ; to confirm the ancient
system of Christian studies ; to restore peace among Christian
princes; and to form a league against the Turks, continually
threatening Religion and European civilisation : these were its chief
objects. Thanks to Luther, whose heresy brought discord into
Germany, the League did not succeed, and the Mahometans might
at their ease lay waste the Christian provinces bordering on their
empire !
While the Church was looking to the safety of her children, she
also justified herself in the eyes of the world from the reproaches
and calumnies with which the apostate of Wittemburg was trying
to disgrace her. He called the Holy Spouse of Jesus Christ a
Babylon, a prostitute, a tool of Satan. He accused her of no longer
having any truth, or charity, or sanctity. But Our Lord tells us
that the tree is known by its fruit : The good tree bringeth forth good
fruit, and the evil tree bringeth forth evil fruit.' Hence, while Pro
testantism was preaching the hatred of tho upper classes and the
plunder of ecclesiastical property, encouraging religious to liber
tinism, and setting the world on fire, the Church gave men one of
the most beautiful presents imaginable, such a touching proof of
her maternal charity that it is impossible not to recognise her as the
ever lawful Spouse of the God of Charity.
All the passions set in motion by the fever of Paganism and by
the doctrines of Luther and Calvin, and the revolutions that fol
lowed as a natural consequence, as well as the general decay and
loss of faith, led to the development of the most humiliating disease
that can afflict the human species. Madness became very common:
the number of lunatics exceeded all the proportions that it had ever
before attained in Europe. Yes, we may well say it, now that
science has established the fact, and formulated it in mathematical
terms : From the loss of faith to the loss of reason there is but one
step ; the less faith among a people, the more fools.3 The Church
' Helyot, t. IV, p. 76 et auiv.
Matt, vii, 16, 17.
3 See the learned researches of Dr. Esquirol.The progress of insanity
inee the Qeriral of Paganism is now a fact so evident that it strikes even men
554
therefore anticipates this new calamity, and comes to repair the

evil of which Paganism, and its daughter, the Reformation, are the
principal causes.
In those days, the Order of St John of God was founded.
Besides the three vows of poverty, chastity, and obedience, the re
ligious belonging to it made a fourth, that of serving the sick,
especially the insane. O Catholic Charity, how admirable thoa
art ! Knowing the weakness and fickleness of the human heart,
thou dost fasten it by a chain that cannot be broken, here to the
bed of the plague-stricken, there to the dungeon of the slave, else
where to the cell of the madman ! And the Religion which, for
eighteen centuries, has inspired and maintained such devotednesa
among millions of persons, has nothing in it supernatural ! If this
great miracle of charity does not come from God, tell us whence it
comes.
The founder of the new Order was St. John of God. He was
born in Portugal, in 1495, of parents little favoured with the goods
of fortune, but pious and charitable. A desire to travel induced
him, while yet of a tender age, to leave his family and his country.
His departure caused his mother so much grief that she died at the
end of three weeks. In the meantime, the young prodigal soon
found himself deprived of all resources, and reduced to such misery
that he was obliged to go to service in order to be able to live. He
took service under a master shepherd, and was employed in tending
flocks : he was then about ten years of age. Notwithstanding the
rashness of his flight, he lived in this state with all the innocence
of a true Christian.
Some years afterwards, he enlisted in a company of infantry.
Unfortunately, the corruption prevailing among his comrades seized
on his virtue. He gradually lost the fear of God, and abandoned
nearly all his exercises of piety. But God watches over His elect.
If He permits them to fall into some faults, it is that they may
know their own weakness and edify the Church by their re
pentance. He did not leave the young soldier a long time in dis
orders. One day John was thrown from his horse, and so severely
hurt that he lay for more than an hour motionless and speechless.
Having somewhat recovered himself, he understood how near he
had been to the loss of his life, and began to reflect seriously on the
of the world. At a debate in the House of Lords, 5th of February, 1838, H
was proved that the number of lunatics had increased wonderfully in England
since the time of Henry VIII. In the last century, an Italian physician calcu
lated that there were then in Italy, proportionately to its population, seren
times loss lunatics than in Protestant countries. At present (1868) the number
of mad people in all Europe is attaining proportions hitherto unknown,
555
state of his soul. Placing himself on his knees, he recommended

himself to the Blessed Virgin, and resolved to change his life.
Faithful to his promise, he left the army and returned to his old
state of a shepherd.
Far from the din of arms, John rememhered what he had been
in his youth, and the thoughts that burst on his mind awoke the
deepest regrets. Henceforth, he consecrated the greater portion of
the day and night to exercises of prayer and mortification ; but he
believed that he could do nothing more proper to satisfy the divine
justice than to devote himself to the service of the miserable. He
accordingly passed over into Africa, that he might endeavour to
procure for Christian slaves all the consolation and help in his
power. He also hoped to find in this country the crown of
martyrdom, after which he ardently sighed. However, his con
fessor advised him to return to Spain. He obeyed.
Having been present at a sermon delivered by Father John of
Avila, the most celebrated preacher in Spain, he was so affected by
it that he burst into tears, and filled the whole church with his
sobs and lamentations. He made a general confession, and no longer
thought of anything but of making himself useful to the poor and
the sick. During the day, he was continually near the pillows of
their beds, lavishing on them the tenderest care, and rendering them
services most painful to nature. About nine o'clock in the even
ing, he went out to beg for them. He would walk through the
streets with a basket on his back and a pot on each arm. The rain,
the wind, the coldnothing could stay him. When he wished to
ask alms for his dear sick ones, he used to cry out in a loud voice,
My brethren, do goodfor the love of God ; my brethren, do good for
the love of God !
This extraordinary manner of soliciting aid, a manner at the
same time so profoundly philosophical, drew everybody to the
window, and abundance was given to feed the poor. The whole
city of Grenada was edified by such conduct, and some charitable
persons soon associated themselves with the servant of God. This
was the origin of the Brothers of Charity of St. John of God, whose
Order was approved by Pope St. Pius V.
The Saint continued till his death these works of mercy. Poor
himself, he was often in absolute want. During his last illness, a
lady, having come to visit him, found him lying with his clothes on
in his little cell: his only covering was an old cassock. The Saint
had only substituted for the stone that served him as a pillow the
basket in which he usi;d to place the alms that he gathered through
the city. The sick and the poor burst into tears around his bed.
The Bishop of the city came to see him, said Mass in his room, and
556
gave him the Last Sacraments. John was on his knees before the
altar at which he had communicated when he expired : it was the
8th of March, 1550.
We have said that the Brothers of St. John of God proposed as
their special end to take care of the insane. Of all the infirmities
that can attack man, insanity is undoubtedly the most humiliating
and most distressing. Deprived of his reason, the madman is like
a beast, and often like a furious beast. Poor lunatics can expect
nothing from the world but contempt, insults, and neglect. Cast
off by their relatives, shut up like criminals in gloomy prisons,
objects of the worst treatment, they grow vexed and angry in
vnin : the heat of their blood only makes their disease incurable.
Christianity, the physician of all the ills of humanity, becomes
their friend. It takes their case in hands, and the fruits of its
zeal are amazing.
The Brothers of St. John of God established large, well-aired
hospitals, surrounded with courts and gardens, and ornamented
with everything that could help to restore peace to the minds
of the poor creatures stricken with lunacy. "With them the insane
are neither contradicted nor thrown into dungeons, where the last
glimmerings of reason are quenched.
They are free, and all
the day long they go about within the enclosure of the establish
ment according to their fancy. To hold them fast, the religious
employ no means but gentleness. Thanks to their tender care,
calmness returns to those unsettled heads ; and many a time
the Brothers of St. John of God have the happiness of restor
ing to families parents who were thought to have been for ever
lost.
The prejudices against madness were so deeply rooted, when
the Brothers of St. John of God ventured to undertake its cure,
that it was only with great difficulty they obtained permission to
execute their generous design. To disgust them with the idea, by
persuading them that it was useless, the civil authorities directed
that the holy founders of the Order should be led into the loath
some subterranean prisons in which a few of the most furious
lunatics were confined. But here, as everywhere else in the doings
of Christianity, the divine seal shines forth brightly. A prodigy
comes to the aid of the charitable Brothers, and proves that their
generous sacrifice is pleasing to God.
In the depth of these gloomy retreats, there lay on a little straw
one who passed for the most dangerous of madmen. His hands and
feet were laden with chains, made fast to the wall. His torn clothes
announced that he often used violence towards himself, and that it
was a risk to go near him. At his feet were to be seen an old
557
broken pitcher of water and a loaf of black bread very much dirtied :
the only food of the unfortunate lunatic.
"When he saw afar off, by the glare of the torches carried by
the keepers, a party of people coming to visit him, he rose with one
bound to his feet, and, shaking his chains, put himself in a
threatening attitude. His bristling hair, his pale eye and its wild
glance, this strange mixture of idiotcy and fury, the depth of the
dungeon, the silence interrupted only by the rattling of chains, all
gave the scene a mournful and terrifying character that might well
alarm persons not full of the Spirit of God.
Having arrived a short distance from the terrible madman, all
the keepers stood. The superior of the Brothers of St. John of
God advanced alone towards him, and, embracing him affectionately,
patting him with his hand as one does in taming an unruly horse,
gave him to understand by sweet caresses that he was come for no
other purpose than to do him good. Instead of rage, there was no
longer anything to be seen painted on the madman's face but an in
describable amazement. Many years had rolled by since he had
become aware of the presence of men save by their blows and other
ill treatment.
It was therefore a wonder to him, a wonder for which his weak
brain could not account, to see a man not only abstain from treat
ing him harshly, but lovingly assure him that he sympathised with
him in his trials and sorrows. From this moment, the religious
was absolute master of the prisoner. To the great alarm of the
spectators, he removed his chains, put proper clothes on him, took
him by the arm, and led him away to the house that he had prepared.
A year afterwards this madman, so dangerous, was in the bosom
of his family, surrounded by his children, blessing along with them
the good Brothers of St. John, and thanking Heaven for sending
him such kind friends to restore him to liberty, reason, and life.1
The foundation of the Order of St. John of God and so many
other Infirmarian Orders that appeared in the sixteenth century,
all those miracles of divine charity gloriously vindicated the Catholic
Church from the reproach of infidelity addressed to her by Pro
testants. God would also confound His enemies by letting them see
the venom and vanity of their doctrines. For this purpose, He
draws forth from the treasures of His mercy a Religious Order re
markable for its activity, its learning, and its union : a nursery of
Saints and scholars, Martyrs and missionaries, it will be one of the
grandest defences of Religion against Protestantism.
1 Sea Butler, 8tu March ; Ilclyot, t. IV, p 131 ; Hut. des Bimf. du Chritt.,
1. 1, p. 147.
558
At the very momentin the same year, perhaps on the same

day,when Luther was issuing his first heretical propositions, St.
Ignatius, destined to strike him down, received at the siege of
Pampeluna the wound that should for ever separate him from the
world, prepare the way for his conversion, and lead him to the
foundation of his celebrated Society. Retiring to the cave of
Manresa, he wrote his " Spiritual Exercises," that methodical code
of piety which served to form his Order and to repcople all others :
a golden book, which is said to have made more conversions than it
contains letters. Afterwards, when Calvin began to gain disciples
in Paris, St. Ignatius, who had come to study in this city, assembled
his companions to make war on the enemies of the Faith. Lastly,
when Henry VIII., King of England, assumed the title of Head of
the English Church, and commanded his subjects, under pain of
death, to efface the name of the Pope from all their books, St.
Ignatius laid the foundations of his Order, which made profession
of particular obedience to the Sovereign Pontiff.
The illustrious founder of the Society of Jesus was horn in
Spain, in the year 1491. His parents sent him at an early age to
the court. But Ignatius, who was passionately fond of glory, soon
decided on embracing a military life. His conduct was not very
regular: wholly taken up with the vanities and pleasures of the
world, he was far from forming his manners according to the
maxims of the Gospel. He lived thus till, at the age of twenty-nine
years, God opened his eyes.
While defending the city of Pampeluna, besieged by the
French, Ignatius had his leg injured by a gun-ball. Falling into
the hands of the enemy, he was treated kindly and carefully ; yet
his cure was slow. Ignatius, weary, asked for some books. The
" Lives of the Saints " were brought to him : it was here that God
was waiting for him. Grace so touched his heart that he resolved
on changing his life and imitating the Saints. "When he was able
to walk, he retired to a cave near Manresa, and there practised
great austerities. He also made a general confession. Thence he
set out for the Holy Land.
On his return, he applied himself earnestly to study, and went
to Paris, where he converted Francis Xavier, by often repeating to
him these words of Our Lord : What doth it profit a man, if he gain
the whole world, and suffer the loss of his own soul ?1 Many disciples
joined him, and they laid the foundations of the Company of Jesus.
The Holy Father approved this new Order in the year 1540.
Ignatius lived a long time in Home. He was often an object
' Matt., xvi, 20.
559
of calumny and persecution ; but his patience and humility were

not to be moved. He had taken as his motto these words: "All
for the greater glory of God I" The thought of doing everything
for the glory of God made him insensible to the joys as well as the
sorrows of this world. Many a time would he raise his eyes to
heaven and say, " Oh, how poor this world appears to me when I
look up to heaven !" This great Saint died in Rome on the 31st of
July, 1556.
The Jesuits, St. Ignatius's children, are an Order established for
the following ends : (a) to educate youth ; (4) to procure the salvation
of Catholics by preaching, hearing confessions, writing good books,
&c. ; and (c) to carry on missions for the conversion of heretics and
infidels. Besides the usual vows of obedience, poverty, and
chastity, they make a vow to go wherever the Sovereign Pontiff
may wish to send them. They accept no ecclesiastical dignity,
unless obliged to do so by an express command of the Pope. The
Order of the Jesuits has had the glory of giving to the world the
St. Paul of modern timesthe Apostle of the Indies, St. Francis
Xavier, of whom we are now going to speak.'
Francis Xavier was born on the 5th of April, 1506, at the castle
of Xavier in Spain, of parents as distinguished by their virtue as
by their rank. Gentle, cheerful, intelligent, affable, Francis was
loved by everybody from his childhood. At the age of eighteen,
he was sent to Paris, where he gave himself so earnestly to study
that he soon outstripped all his fellow-students. His course ended,
he was appointed professor of philosophy.
Unfortunately, Xavier laboured only for this world. The
applause that he received was flattering to his vanity and ambition.
St. Ignatius, who had come to Paris with a view to forming a
society devoted to the salvation of the neighbour, proposed to
Xavier to become a member of it. The young professor, full of
worldly ideas, scornfully rejected the proposal made by Ignatius: he
even rallied him on all occasions. His contempt did not dishearten
Ignatius, who bore it not only meekly but cheerfully. From time
to time, however, he would repeat to Xavier this maxim of the
Gospel : What will it profit a man to gain the whole world, if he lose
his own soul P
All this made little impression on the young worldling.
Ignatius then took him by his foibles : he began to praise his
learning and talents, and even offered him money to help hiin out
of some difficulties. Xavier was touched. Grace worked on his
heart : his conversion was decided on. He attached himself hence1 EMlyot, t. VII, 452.
1 Matt., xri, 26.
5C0
CATECHISM OP r-EKSKVERANCE.
forth to St. Ignatius, and the zeal which he had shown in the
pursuit of learning grew much stronger in the pursuit of virtue.
The two new athletes of the Faith soon set out with a few com
panions for Rome, where they offered their services to the Holy
Father.
This was the solemn moment when, under the influence of a
pagan spirit, a great part of Europe began to lose the light of Faith,
of which it had rendered itself unworthy. Sophists inundated the
world with errors borrowed from the ancient Greeks and Romans.
Classical scholars and pagan artists lent their demoralising aid by
their corrupt works. Protestants shut their ears, not to hear the
maternal voice of the Church calling them back to the fold : they
even answered her addresses with insults. What Religion owed to
her character as a mother was done : she then recollected that she
was the Daughter of Heaven. With the noble pride becoming her,
she said, Since you judge yourselves unworthy of the truth, 1 make
ready to take it to other nations.1
A new worldAmerica and the Indies was waiting for her.
Nothing was needed but a man to grasp the sacred torch, and carry
it beyond ike seas : this man was Xavier. Chosen by the Vicar of
Jesus Christ to preach the Gospel to the nations of the East, he left
Rome at the very moment when Germany, Switzerland, and
England were breaking the last ties that held them to the Ancient
Church. A fleet, in readiness to set sail, awaited him at the port
of Lisbon. The Providential man, the new Paul, goes on board,
holding in his hand the sacred torch which an angry Heaven has
withdrawn from the peoples of the North. He arrives in the
Indies. The divine light shines on those vast regions covered with
the darkness of death. It spreads rapidly. To give authority to
the words of the new apostle, God bestows on him the gift of
miracles. He raises to life several dead persons, and speaks several
languages that he has never learned. The astonished pagans run to
hear him, and are converted in crowds. The conquests of Xavier
soon help to indemnify the Church, by giving her new sheep for
those which she has lost.
The holy Missionary was continually travelling about Every,
where he preached, catechised, baptised, visited the sick. It ia
calculated that with his own hand he regenerated more than eleven
hundred thousand idolators. Learning that beyond the Indies there
was a great country called Japan, he resolved on going to it. In
vain was he told that he was rushing to certain death : nothing
could stay his zeal. " To gain a little gold, merchants are not
' Act, xiii, 16.
561
afraid to expose themselves to a thousand dangers; should I he less

courageous to gain souls ?" Scarcely had he landed in Japan, when
he began to preach the Gospel. New miracles confirmed his doc
trine. Among others, he raised to life a young girl of rank, dead
for twenty-four hours. These miracles won respect for Religion ;
but an outrage committed against Father Fernandez, a companion
of Xavier's, contributed much to the conversion of the infidels.
One day, as this Missionary was preaching in a public market
place, a man belonging to the mob drew near as if to speak to him,
and spat in his face. The Father, without uttering a single word or
showing the least emotion, took out his handkerchief, wiped away
the phlegm, and went on quietly with his discourse. Everyone
was surprised at such heroic moderation. Those whom the insult
had at first excited to laughter were seized with admiring wonder.
One of the most learned doctors of the town, who was present, said
to himself, A law that inspires such courage and greatness of soul,
that enables one to gain such a complete victory over himself, must
have come from Heaven. The sermon over, he acknowledged that
the preacher's virtue had touched him, and asked for baptism,
which was solemnly administered to him. This illustrious con
version was the cause of a great many others.
The seed of the Gospel, sown in Japan by St. Francis Xavier,
bore such fruit that, when persecution broke out, there were to be
counted in this empire four hundred thousand Christians. Yet the
holy missionary was not satisfied. On the contrary, his conquests
only gave new flames to his zeal. He conceived the design of
carrying the Faith into the vast empire of China. He soon arrived
in sight of this desired land. He contemplated it from afar like
another Moses gazing on the Promised Land ; but God, pleased with
his good will, judged that it was time to give him the crown which
he had merited by so many labours.
The Saint fell sick at Sancian, a small island only a few miles
distant from the coast of China. He was left on the shore, exposed
to the inclemencies of the weather, especially a most bitter north
-wind. A Portuguese trader, pitying Xavier's state, brought him
into his hut, which was little better than the shore, for it was open
on all sides. The disease continued its course. At length, on the
2nd of December, which was a Friday, the Saint pronounced these
words : 0 Lord ! in Thee Ihave placed my hopes ; Ishall never he con
founded.' Then, transported with a heavenly joy, which shone on
his countenance, he sweetly gave up the ghost: in 1552in the
forty-sixth year of his age, and after spending ten years and a half
1 PhL xxz.
Vol. m.
37
562
CATECHISM OP PEHSEVERAVCT.
in the Indies. His body, preserved incorrupt, is shown in the

City of Goa, formerly the capital of India. When St. Francis
Xavier wanted to animate himself to the conversion of the infidels,
he would repeat the words, " O most holy Trinity !" This
seemed his war-cry against the devils.'
Thanks to St. Francis Xavier and his worthy fellow-labourer?,
that Faith of the Roman Church which some people hoped to ex
tinguish in Europe shines with new splendour in the vast regions
of the East ! Thus the Church, the true Church, has always been
Catholic, has always been the city of Isaias, built on a mountain,
and visible to all peoples, and which all peoples should enter if they
would share in the blessings of the God of Jacob.
Hail, then, 0 Roman Church ! immortal Church ! To whst
shall I compare thee ? While sects and heresies have given oat
their false gleams for a moment in some corner of the earth, and
the next moment disappeared never to return, like those deceitful
fires which flicker in marshes during the darkness of the night, thy
beneficent light, 0 glorious Church of God ! 0 Catholic Church !
is never extinguished. Like the bright day-star, thou dost pass
majestically from one country to another. If any nation is so un
grateful as to despise thy benefits, thou dost let it relapse into the
horrors of the night from which thou didst deliver it, and carry
elsewhere the light and life of which thou art the inexhaustible
source !
What more shall I say ? The Catholic Church is a magnificent
river. If dikes unwisely raised obstruct its course, it directs its salu
tary waters to other places without losing in its abundance or in its
usefulness, and speeds its way to fertilise new fields. An old tree,
full of life and vigour, if the axe cuts off a few of its branches, the
vivifying sap that fed them goes elsewheresends out new shoots
or makes the remaining branches produce more excellent fruit.
Prayer.
0 my God ! who art all love, I thank thee for having justified
and consoled Thy Church, our tender Mother, by raising up great
Saints and zealous Apostles for her. Grant us the charity of St
John of God and of St. Francis Xavier.
myself for the love of God ; and, in testimony of this love, I will
often repeat the words of St. Ignatius : All far the greater glory if
God!
1 Godeteard, Dec. 3.
CATECHISM OP PEESEYEHANCE.
563
LESSOR XLIX.
CHRISTIANITY PRESERVED AND PROPAGATED. (SIXTEENTH CENTURY,
continued. )
The Church defended and consoled : Council of Trent ; St. Charles Borromeo ;
St. Teresa and the Carmelites; Blessed Angola of Broscia and the TJraulines ; Brothers of the Pious Schools ; Congregation of Our Ladv ;
Somasques ; Inflrmarian Brothers of Obregon ; Brothers of a Good
Death ; St. Camillus of Lellis.
Xavier, when dying, had bequeathed to the Church nearly a whole
world of fervent neophytes. It would seem that the Spouse of the
Man-God should find in this splendid compensation wherewith to con
sole herself for the pains that she had been made to suffer by ungrate
ful Europe. But she still bewailed the loss of her children : nothing
is so difficult to console as the heart of a mother. She tried there
fore a last effort to bring back the prodigals, or at least to confirm
in the truth those who had remained faithful, by putting an end to
nil uncertainties, dispelling all clouds, tracing exactly the limits of
sound and heretical doctrine.
For this purpose she assembled perhaps the most learned of her
General Councils at Trent, one of the chief towns in the Tyrol. It
lasted eighteen years with several interruptions, having been
opened in 1545 and closed in 1563. There were present at it five
Cardinal Legates of the Holy See, three Patriarchs, thirty-three
Archbishops, two hundred and thirty-five Bishops, seven Abbots,
seven Generals of Monastic Orders, and a hundred and sixty
Theologians.
The leaders of the Protestant party, whose errors were destroy
ing Religion and covering Europe with streams of blood, were
invited to the Council; but they refused to go. The Church
examined their books, and judged and condemned their doctrine.
The august assembly also made some wise regulations for the cor
rection of public morals ; but these regulations, though received in
Catholic countries, were only slowly established. It was now that
God raised up one of those favoured souls whom He gives from age
to age to His Church, to be the mainspring of all great enterprises.
Charles Borromeo, the model of Bishops and the restorer of
ecclesiastical discipline, was born at Arona, near Milan, of one of
the most illustrious families in Italy. While yet young, he was
engaged to the ecclesiastical state. His rare piety, his virginal
purity, his zeal for the service of the altar, and his great capacities
for business soon raised him to the first dignities of the Church.
664
Having become Cardinal and Archbishop of Milan, he showed him

self by his many virtues worthy of the high rank in which Provi
dence had placed him.
Thanks to his zeal, the Council of Trent was brought to a close.
"While by pressing solicitations with Bishops and Princes, he was
hastening the publication of its decrees, he held several Synods at
Milan to receive and apply them in his own district. Beginning
the reform with himself, he made the most innocent pleasures give
way to grave and severe occupations. He parted with all his
benefices, forbade himself the use of silk garments, and embraced a
kind of life exceedingly austere. In the latter years of his too
short existence, he carried his frugality so far that he had no other
food than bread and water, with a few legumes.
His house was so well ordered that it resembled a seminary
rather than the palace of an Archbishop. Hence, there was
nothing to be spoken of in Italy but the sanctity and zeal of
Cardinal Borromeo. He made the visitation more than once of his
immense diocese, travelled through the whole of his ecclesiastical
province, and penetrated even into the deep valleys of the Grisons
and the Swiss. In his apostolic journeys, he was to be seen walk
ing on foot, enduring hunger, thirst, and the inclemency of the
weather, and climbing the steepest mountains, to search for wander
ing sheep, and to bring them back to the fold.
But his charity never shone on any occasion with greater lustre
than during the plague of Milan. This terrible scourge comes.
Forthwith, the rich and the great of the world abandon the city.
The holy Archbishop is advised to retire to a place of safety and to
keep himself for his diocese. He is content to answer, The good
shepherd giveth his life for his sheep. Then, offering his life as a
sacrifice to God, he devotes himself to the service of the plague stricken. From this moment, his charity knows no bounds. Day
and night in action, he is everywhere to be seen bringing relief and
Comfort. But the contagion spreads, the resources are exhausted,
there is nothing left for the unfortunate. Charles will find re
sources in his extraordinary charity. He borrows. He sells his
property, his furniture, even his bed. Having become rich for the
poor by becoming poor himself, he carries to the sick the medicines
or the food that will allay their sufferings. At length, the anger
of God is appeased by the devotedness of the pastor : the plague
disappears.
St. Charles profited of the misfortune that had just been ex
perienced to extend more and more a wise reform. Convinced that
on the education of youth depends the future of society, he gave a
portion of his patrimony to found in the city of Pavia a college,
565
wherein the young Milanese nobles might receive, without danger

to their morals, that instruction which makes useful men. This
magnificent foundation, known as the Borromean College, has for
three centuries rendered the most eminent services to the native
region of its illustrious patron. The Saint, who knew perfectly well
the inmost thoughts of the Council of Trent, to which he had been
secretary, took good care to exclude pagan authors from its course
of studies. If he was obliged to admit a mixture, history tells us
that we must attribute it to the blind requirements of parents, who,
fanaticised by the Renaissance, threatened to send their children to
the Protestant universities of Germany, where, with what was
supposed to be fine Latin, they would have learned the modern
errors.
Seven years after the date of the plague, the man of God went
on the 3rd of November, 1584to receive the eternal reward of
so many virtues and sacrifices, bearing with him to the tomb the
regrets of his flock whom he had cherished as a father, of the Holv
See to which he had been a powerful support, and of the Church
which his life had edified, his zeal extended, and his prudence
truly reformed. What society, separated from Catholic unity, ever
produced such a man ?l
While St. Charles was labouring to re-establish ecclesiastical
discipline, and zealous Missionaries were carrying to barbarous
lands the good tidings of the Gospel, and heresy, growing more
furious, was sending generous Martyrs to Heaven, there were new
institutions appearing in the Church. A reform took place in the
cloister, and the Monastic Orders renewed their primitive fervour.
The chief instrument of these last wonders was St. Teresa. This
virginthis reformerthis noble, loving, heavenly soul was born
at Avila in Spain, on the 28th of March, 1515. It is herself who
is going to relate her life for us.
" My father," she says, " took great pleasure in reading good
books. He had many of them in the vulgar tongue, so that his
children might read them. My mother corresponded with his
wishes, by taking care to make us pray to God, and by inspiring us
with devotion to the Blessed Virgin and the Saints, which I began
to feel from the age of six or seven years. I had another great
advantage, that of never seeing my parents esteem or favour any
thing but virtue : both had much of it. My father was very
charitable towards the poor, and full of compassion for the sick.
He treated his servants with singular kindness. He was most sin
cere in his words : never did anyone hear him curse or swear. As
> Hist, abr. de I'EglUe, p. 410.
56C
for modesty, ho was particularly exact concerning it My mother

was also exceedingly virtuous. Though she was very handsome, she
made so little account thereof that, while only thirty-three years
of age when she died, a person very old could not have lived in a
more edifying manner. Her temper was wonderfully sweet She
had great spirit, hut so little health that she was frequently laid
up. Her life was chequered with heavy trials, and she closed it
like a Christian. Though I loved all my brothers very much, yet
there was one whom I loved more tenderly than the rest. He was
nearly of my own age. We used to read the Lives of the Saints
together. It seemed to me, while thinking of the Martyrs, that
they had purchased the happiness of Heaven cheaply, and I felt an
ardent desire to die like them. My brother entered into the same
sentiments."
This idea so filled the minds of these two children that they one
day fled from the paternal roof with the design of going to some
region of infidels, among whom they hoped to find the crown of
martyrdom. As they were leaving the town, they were met by
one of their uncles, who brought them back to their mother. Both
were well scolded ; and the brother did not fail to lay all the blame
on his sister.
Blessed with a generous soul, Teresa made it her delight to re
lieve the poor, as far as she could. " I gave alms," she says, " as
much as I could ; but my powers were small." She was twelve
years old when her mother died. Heartbroken to see herself an
orphan, she ran in tears to cast herself at the feet of an image of
the Blessed Virgin, whom she besought to hold the place of a
mother to her. This act, full of childlike simplicity and confidence,
seemed to her afterwards one of the most advantageous in her life.
To the protection of Mary she always thought herself indebted for
the numberless graces with which the Lord had loaded her, especially
at the time when she ran a risk of losing both her innocence and
her love of duty.
The time of which we speak was that of her youth, a time
made so critical by dangerous reading and bad company. " 1 gave
myself to reading romances. This fault, into which my mother's
example had led me, caused such a coolness in my good desires that
it made me commit many other faults. I first took pleasure in
adorning myself, and I felt springing up in my heart a desire to
lease. My hands and my head-dress were the objects of my care,
was fond of perfumes and all other vanities. Several years
passed in this excessive love of dress and fashion without my ever
suspecting that there was the least evil therein ; but 1 now see how
much there must have been, 1 did not profit of the example of one
567
of ray sisters who was very wise and -virtuous; on the contrary, I
was greatly injured by the bad qualities of a relative who used
often to come to see me. Her conversations so changed me that the
virtuous dispositions which I had received from Heaven could no
longer be seen in me. 1 ran a risk of losing my innocence : the
goodness of God happily preserved me."
Teresa's father, perceiving that his daughter had no longer the
same piety, and that her remissness came from the intimacy exist
ing between her and her relative, placed her as a boarder in a con
vent of Augustiniun Nuns: she was only fifteen years old yet. The
company of virtuous persons soon renewed in her heart the pious
sentiments of her early childhood : the Lord opened her eyes to her
wanderings. Docile to grace, Teresa made a complete change in
her conduct ; and, at the time of her roturning from the convent,
she thonght seriously of giving herself to God.
She presented herself to the Carmelites, and begged the favour
of being received among tho novices. This step cost her a great
deal, through the regret which she felt to leave her tender-hearted
father. Hut grace overcoming nature, Teresa entered the convent,
and soon received the habit. God visited her with bitter sufferings,
which lasted nearly all her life. She bore them patiently, and
even cheerfully. In the height of her pains, she would repeat
these words of Job, which used to comfort and strengthen her very
much : Iftee have received good thingsfrom the hand of God, why should
we not receive evil?' She arrived at such perfection in the love of
sufferings, that she would often say to Our Lord, To suffer or to die !
Her infirmities did not prevent her from concerning herself
about the salvation of the neighbour. She undertook to revive in
her Order the fervour of the primitive rule. It would be impossible
to tell all the difficulties and persecutions that she hud to encounter,
before succeeding in her efforts ; but God was with her. Carmel
flourished again as in the days of yore, and the Church found, the
Church still finds, in the virtues and prayers of Carmelite Nuns
an indemnification for the numerous evils and scandals afflicting
her.
Meanwhile, Teresa's great labours had impaired her health. On
the 3rd of October, 1582, she felt herself growing very weak, foretold
her approaching death, and asked for the Sacraments. As soon as she
saw the Holy Viaticum, her strength seemed to return, her counte
nance was all inflamed, the ardour of her faith shone in her eyes.
She turned towards the Saviour, and, sitting up to receive Him with
more respect, exclaimed in a loving transport, "0 my Lord aud
1 Job, ii, 10,
<
CATECHISM OF PERSEVK1UHCE.
668
my Spouse ! the hour which I have so much desired is come. The

moment of my deliverance is at hand."
At nine o'clock in the evening, she asked for Extreme Unction,
which she received with the most tender piety. Until the moment
when she lost the use of speech, she could be heard repeating this
verse of the psalmist : A contrite and humble heart, 0 God ! Thou
wilt not despise.' The pains of her agony were prolonged to the
next day. Her head resting on the arm of one of her sisters, and
her eyes fixed on a crucifix which she held in her hand, she calmly
awaited death, which came to crown her labours and virtues during
the night of the 4th of October, 1582.* One of St. Teresa's greatest
virtues was confidence in God. Neither contradictions nor perse
cutions, nor poverty, nor the desertion of creatures, could ever dis
turb her. One day as she was going to found a monastery, having
only five halfpence in her purse, she remarked pleasantly to her
companion, " Let us not be discouraged: Teresa and five halfpence
that is nothing ; but Teresa, five halfpence, and Our Lordthat is
everything !"
Having spoken of the mother, let us say a word of the
daughters. In summer, the Carmelites rise at five o'clock, and
make their prayer till six ; in winter, they rise at six, and make
their prayer till seven. Before supper, they have also an hour's
prayer. They fast from the Exaltation of the Holy Cross till
Easter, and never eat meat except during sickness. On the fast
days of the Church, and on all the Fridays of the year, except those
between Easter and Pentecost, they do not use eggs or potage.
They take the discipline several times a week. On Fridays par
ticularly they take it for the propagation of the Faith, for the pre
servation of states and princes, for their benefactors, for the souls
in Purgatory, for captives, and for those who are in mortal sin.
Let it not be said that the Contemplative Orders are useless to
the world ! How many sinners converted, and misfortunes averted,
through the voluntary expiations of these innocent victims ! The
Carmelites wear a brown habit and scapular ; they sleep on strawmattresses laid on boards; and, for their feet, they have cord
sundals called alpergates, with stockings of a coarse stuff like that
in their habits.3
St. Teresa had the consolation of seeing in her lifetime sixteen
convents of virgins and fourteen of men embrace her austere In
stitute, which a little whiie afterwards spread over all Christendom.
This admirable reformation, effected contrary to all human fore
sight, in an age when great sins were laying the world waste, is,
1 Psal. 1.
' Godeecard, October 14.
Helyot, t. I, p. 358.
669
we repeat, an evident proof of the truth, already so often noticed,

that Providence never fails to find a counterpoise for the iniquities
of men.
Purity of morals, fervour, and piety, restored among the Clergy
and in the Monastic Order, spread, like the waters of a plentiful
stream, to the Faithful, and nearly the whole face of the earth was
renewed. To obtain this glorious triumph, which, by confounding
heresy, schism, and scandal, would prove the unchanging holiness
of the Catholic Church, God employed all the resources of His
Providence. On the pontifical chair He places a great Saint, firm
as Peter, enlightened as Leo, and zealous as Gregory, one whose
very name is a eulogy; would you wish to know him? He is
called St. Pius V. Great Bishops shine in the sees of France,
Germany, Spain, and Italy. And Francis de Sales is at Geneva !
More than fifty Religious Orders or Congregations are formed or
reformed. Some, propagators of the truth among the peoples,
either preserve the Faith among them, or restore it by scattering
the clouds of error. Others, repairers of the evils caused by public
crimes, relieve all human infirmities, and show heresy that it may
well draw down scourges on the world but that the Catholic
Church alone can apply a remedy to them.
Among the Orders destined to preserve and to extend the truth,
we behold appearing, after the Order of the Theatines, that of the
Barnabites, of which three Italian gentlemen were the founders ;'
that of the Fathers of the Christian Doctrine, for which the Church
is indebted to the venerable Caesar de Buso and many others
besides. Obliged to limit ourselves, we shall make known only
two of them, but the two most celebrated and most widely spread,
namely, the Ursulines and the Poor of the Mother of God.
The Ursaline Nuns were established by Blessed Angela of
Brescia in 1537. Angela, surnamed " of Brescia" on account of
her residing in this town, was born in Italy at Desenzano, a little
town on Lake Garda, not far from the place where St. Leo stopped
the progress of Attila, and where the battle of Solferino was fought.
An orphan from her tenderest years, and virtuous as scon as an
orphan, she was intrusted along with her sister to an uncle who
took great care of their education. Both, though mere children,
placed all their delight in practices of devotion, not common and
ordinary, but fervent and difficult.
Thus, they rose at night to say their prayers, after having taken
some little rest on the bare ground, or on a few hard boards. To
this mortification, so painful at their age, they added frequent fasts.
1 ilfljot, t. IV., p. 106.
Ibid., p. 347.
510
Desiring to live only for God, they one day fled with the inten
tion of retiring to a kind of hermitage ; but their uncle followed
them, and brought them back. Angela, who was the younger, had
no other consolation than the company of her sister : God took her
away. She felt this death so much the more sensibly as she looked
on her sister as her support and guide in the way of virtue. Though
full of grief, the holy child bore this trial with admirable resigna
tion.
Alone henceforth, Angela put all her hopes in the God of
orphans. She neglected no means to deserve His love. Arrived at
the age of twenty-six years, and confirmed in virtue by prayers,
fasts, and all other kinds of austerities, our Saint was inspired by
God to make herself useful to her neighbour by founding a Re
ligious Congregation. It was at the moment when Protestants
were destroying monasteries, condemning virginity, and trampling
under foot the most solemn vows. But God is always watching
over His Church. Let us admire how wisely He applies a remedy
to evil! We have seen Him century after century establishing
Religious Orders, houses of penance and prayer, secure asylums
against corruption ; but, to profit thereof, they should be entered.
Now, how many persons could not or would not quit the world !
The point therefore was to save these souls in the very midst of the
dangers of a secular life. Sinners should be sought out in their
own houses, and, as it were, compelled to open their eyes to the
light. They should be run after and brought back into the way of
virtue.
The Blessed Angela understood, or rather God enabled her to
understand this need. She wished therefore that all her daughters
should remain in the world, each one at home, so as to spread more
easily the good odour of Jesus Christ, and to be useful to all sort*
of people by the example of their virtues. To seek out the
afflicted in order to console and instruct them, to relieve the poor,
to visit hospitals, to serve the sick, and to accept humbly all the
labours imposed on them by charity, was the first law that she gave
them. Though her daughters were free, and for the most part of
quality, she obliged them to become as it were the slaves of all, that,
in imitation of the Apostle, they might gain a greater number of
souls to God. Hence, in towns so happy as to possess them, the
spirit of the Early Christians was soon to bo seen springing up anew,
as well for the relief of the poor as for the instruction of the
ignorant.
By a foresight which always accompanies wisdom from on high,
Angela ordained that the form of life which she had introduced
might be changed according to the exigencies of succeeding times.
CATECHISM OF PERSEVJSEAMCE.
571
Now, circumstances having changed, most of those missionary

virgins embraced a common life in Congregations, or chose the
solitude of the Cloister, there to remain shut up for the rest of their
days. The Order of the Ursulines spread with amazing rapidity :
a striking proof of its usefulness and of the protection of Heaven ! It
has given birth to more than three hundred and fifty communities,
which at present occupy themselves chiefly with the education of
girls of all ranks.
Everything connected with the Ursulines breathes the spirit of
their holy foundress : nothing, even to their name, but should be a
monument of her profound humility! As a matter of fact, the
blessed Angela, having been named superioress of the Congregation,
persuaded her associates to place themselves under the protection
of St. Ursula, who had formerly ruled so many virgins and led
them to martyrdom. Hence this Order was called that of St.
Ursula.1
While the Church was seeking out, even amid the distractions
of the world, weak and wandering souls, she also cast her maternal
looks on childhood. This age was so much the more worthy of her
solicitude as it was then more exposed to the seductions of evil
doctrine. In order to help her, God sent her one of those rare men
whom He reserves in the treasure-house of His mercy. Joseph
Calasanctius went to Rome in the year 1592. Born in the kingdom
of Aragon, the Spanish noble joined to the learning of Doctors
the humility of the Saints, and that sublime enthusiasm for good
which characterised his fellow-countryman, Ignatius of Loyola.
His heart was grieved to see a multitude of little boys, left in
the streets by the negligent complicity of their parents, spending
their days in vagabondism under the pretext of begging their
bread. The teaching of the Catechism, renewed only every Sun
day in the parish churches, could not bear fruit all the week.
Besides, Rome had, at this period, none but very moderately
paid schoolmasters. Joseph begged them to welcome into their
schools these poor little waifs ; but they refused to take such a
charge without an increase of salary. This tender friend of child
hood knocked at one door after another : he was everywhere met
with excuses more or less plausible.
Seeing all bis efforts useless, he resolved to undertake the
desired work himself. In November, 1597, he founded, iu the
district beyond the Tiber, the first public gratuitous school to be
1 Helyot, t. IV, p. 150.The beautiful legend of St. Ursula and her
numerous companions has lately been triumphantly vindicated by one of our
most learned antiquaries. (See the Univers, Doc. 25tb, ISiO,)
572
seen in Europe. Some good Priests joined him, and the school
soon counted several hundred pupils. The instruction of the poor
being one of the most important works of piety, St. Joseph gave
his institution the name of the Pious Schools; hence, that of
Scolopi, which his religious bear. He set himself to teach the
children the Catechism, reading, writing, and arithmetic To
teaching, the holy founder added the providing of books and all the
other little articles that the poverty of his dear children would not
permit them to buy.
These weak beginnings soon gave rise to a society of teach
ing Priests, who decreed to Joseph the title of Prefect of the
Pious Schools. He himself applied to his Congregation the touch
ing name of the Poor of the Mother of Qod and of the Pious Schools.
Poverty, Mary, Childhood : these three words, which go straight to
the heart, drew down innumerable blessings, and secured abundant
aid for the devoted men who adopted them as their motto. Besides
the three ordinary vows, the religious of this venerable. Order make
that of teaching. They receive gratuitously children of every
condition from the age of seven years, and give them lessons for
three hours in the morning and the same time in the evening. The
pupils go to Mass daily, and say prayers at the beginning and the
end of classes. They also meet on Sundays in their rooms to prac
tise various religious exercises : among others, to recite the Little
Office of the Blessed Virgin.
Every year, about Easter, there is a little retreat given to them.
At the close of school, the good religious accompany the scholars
home to their parents : in doing this, the children arrange them
selves in rows, and set off two by two for the different quarters of
the city. Thus, noise and disorder are avoided, as well as the acci
dents that might happen among so many children, if left to them
selves. St. Joseph's religious are very numerous in Italy and
Spain. God everywhere blesses their establishments with many
sweet consolations on earth, until such times as He will give them
the bright crowns which He has in store for them in Heaven.
While St. Calasanctius was securing to little boys the in
estimable benefit of a Christian education, the Blessed Peter Fourrier
was completing the work of Providence by establishing a Religious
Order devoted to the instruction of young girls. This holy Priest,
whose memory is still held in benediction, was born on the 30th
of November, 1564, at Mirecourt, a smalltown in Lorraine. After
a youth spent in innocence aud attended with brilliant success in
study, Peter was raised to the Priesthood and appointed to the
parish of Mattainoourt, a large village near the place of his birth.
The intercourse of the inhabitants with Geneva, to which they eup
673
plied wool, cloth, and lace ; their wealth ; and, as a consequence,

their luxury and irreligion, had caused this parish to be decried
throughout the whole country, so much so that it was called, only
with too much justice, the Little Geneva. Such was the field that
the new Priest had to clear and fertilise.
Full of confidence in God, the good Pastor put his hand
courageously to the work. By the help of prayers and tears at the
foot of his crucifix, paternal instructions, marks of affection, and
examples of disinterestedness and every other heroic virtue set
before his people, the holy man saw their hearts beginning to
soften. In a short time, the whole parish is moved, and changes
its face. The virtues of the early ages seem to have taken up their
abode in Mattain court.
Zeal for the Word of God and attendance at Offices, regular and
devout frequentation of the Sacraments, purity of morals, peace in
families, hospitality towards strangers, generosity towards the poor,
charity among neighbours, a holy emulation to see who will lead the
most exemplary and Christian life : such are the virtues that flourish
in this privileged corner of the earth. The change is so striking that
good people, who lately shunned Mattaincourt as an occasion of sin,
henceforth run thither to be eye-witnesses of the miracle of
a people who have passed from death to life, and to hear the voice
of the pastor of so happy a flock.'
But zeal is like a fire, which continually looks for new food.
That of the servant of God was not satisfied: he should be always
striving to do good and to save souls. God, who saw the prepara
tion of his heart, heard the holy Priest by inspiring him with the
thought of founding a Religious Congregation specially devoted to
the education of young girls. Por a long time he pondered over
this project at the foot of the altar. Good works and all kinds of
austerities were practised, as well to know clearly the will of God
as to gather together the elements of the new Congregation. At
length, the holy Priest, finding in his parish some young females
whom his instructions had disabused of the vanities of the world,
did not hesitate to communicate to them his design. They all
listened to him gladly and began to visit the sick, and to bring
relief to the poor, and to instruct little girls : by degrees they
formed a school, according to the idea which Heaven had given
to their holy director.
It was on the feast of Christmas in the year 1597 that they
obtained permission to break entirely and solemnly with the world.
After giving up everything precious that they had in the Way of
' Vic du Bicnhcureux, p. 38.
574
CATECHISM OP PEESEVERAlfCE.
ornaments, to serve for the erection of a tabernacle, the young

maidens come to Midnight Mass in black dresses of the commonest
stuff and the simplest shape. The Divine Infant, descending into
their hearts by the Holy Communion, became the seal of the gift
which on their side they made of themselves to Him. Since
then the Congregation of Our Lady has always regarded Christmas
night as the date of its birth, the Blessed Virgin as its Mother, and
the Saviour's crib as its cradle.
Blessed of God, the young plant, though beaten by the winds,
cast its roots deep and soon sent forth its protecting branches. The
venerable father soon found it impossible to meet the demands
made on him from all sides, so great was the eagerness shown to
have some of his daughters. There is nothing in this ardour to
surprise us, if we are acquainted with the end of the Congregation
of Our Lady, the good spirit which animates it, and the services
which it renders to society.
To the perpetual vows of poverty, chastity, and obedience, the
Choir Religious add that of instruction in these terms: " I make a
vow of never consenting that the instruction of young girls, per
mitted by the Holy See and commanded by our constitutions,
should be abandoned." Never was a vow better kept. Faithful
to the spirit of their holy founder, the Nuns of Our Lady have
places set apart in all their houses where they give poor children the
most careful instruction gratuitously. One house alone, which we
delight to mention, that of the Birds at Paris, brings up more than
two hundred such. These children are all externs, and have no
intercourse with the boarders except three or four times a year, on
certain festive days, when the latter take pleasure in serving them
at table, and procuring them some innocent enjoyments.
At the time of the First Communion of the externs, those who
have the happiness of being admitted thereto, are gratuitously
lodged and entertained in the house during the preparatory retreat.
There are also workshops, in which the children, after leaving the
classes, learn to labour in such a manner as not to quit the
maternal wing of Religion until the moment when they can earn a
livelihood. To complete this admirable system of charity, the
Congregation of Our Lady also adopts young orphan girls, whom it
rears to the age of eighteen or twenty years. These children join
the classes of the externs, hardly ever leave the house, and are
trained to a simple and laborious life : it is necessary for their
happiness that they should learn how to make out an existence.
With regard to young ladies confided to their care as boarders,
the Nuns of Our Lady propose to themselves to form them to a
sound and enlightened piety, and to teach them always to show the
CATECHISM 07 PER8EVERANCE.
575
practice of virtue easy and pleasant, so that they may one day
successfully fulfil the Providential mission intrusted to them as
daughters, sisters, wives, or mothers. In order to render efficacious
the pious influence which these children may one day exercise in
their homes, there is added to the practice of Religion well under
stood a sufficiency of instruction to make their company agreeable.
Whoever sees the boarders of the " Birds " and the other houses of
the Congregation of Our Lady gives the highest praise to their
simplicity : it seems the very air that they breathe in these excel
lent retreats. The houses of Our Lady, like those of the Visitation,
are independent of one another. The Order counts at present about
eighteen of them.
Meanwhile, the blessed founder, having been appointed
superior-general of his Order, undertook the -visitation of his houses,
and arrived, in 1636, at the town of Gray in Franche-Comte. After
edifying it for four years by the example of every virtue, especially
patience, and by the exercise of the humblest functions of the
ministry, he was seized with a fever, which completely exhausted
his strength. Feeling himselfabout to die, he requested the persons
attending him to remind him during his agony of these words,
which he used often to have on his lips : Habemus bonum Dominum
et bonam Dominant ; We have a good Master and a good Mistress.
It was with these dispositions of sweet confidence that he slept
the sleep of the just in October, 1640, the seventy-seventh year of
his age. The heart of the blessed man was given to the town of
Gray, and his body was carried back to his dear parish of Mattaincourt. On the 10th of January, 1730, the Sovereign Pontiff issued
the decree of beatification which authoritatively placed the servant
of God among the numerous protectors whom we have in Heaven.
The Church, while curing the diseases of the soul, occupied
herself with corporal evils : her maternal charity was enough for
alL In Italy, the venerable Father Jerome iEmilianithe St.
Vincent de Paul of the sixteenth centurydevoted himself to the
relief of all kinds of miseries. The poor, orphans, the sick, and
sinners were the chief objects of his charity.
The life of this great Saint is not only a mirror of charity, but
a miracle of the mercy of God and of the maternal protection of the
Blessed Virgin. Jerome iEmiliani was born at Venice, in 1481, of
a most noble family. At fifteen years of age, the clash of arms in
terrupted the course of his studies. In spite of the tears of his
mother, Jerome enlisted among the republican troops. The wicked
example of his companions soon drew him into the paths of dis
order. Yet, iu 1508, the Venetians, who knew the ability and
bravery of the young officer, intrusted to him the defence of
578
CATECHISM OF PERSEVERA1TCE.
Castelnuovo, an important fortress in the neighbourhood of

Treviso.
Jerome entered it with some troops. The governor, seeing him
self closely pressed by the German army, and fearing to fall into
the hands of the enemy, saved himself during the night, leaving
dismay in the garrison. JEmiliani does not lose courage. He
repairs the breaches, and endures many assaults ; but his loss is
heavy, and ho has soon only a handful of men to contend with a
host. The castle is taken. A part of the besieged are put to the
sword, and iEmiliani, bound hand and foot, is thrown into a dark
prison.
The thought of death, which he expected every moment, led
him to some serious reflections on the disorders of his past life. He
bewailed them bitterly, and promised to change his conduct if God
delivered him out of the dangers that threatened him. Mary, the
Refuge of Sinners, filially invoked, came to his aid. As happened
to St. Peter in Jerusalem, the gates of his prison were opened, and
his chains broken: the next morning the happy prisoner found
himself carried to the gates of Treviso. His first care was to go to
the church, where there is a miraculous picture of Mary venerated.
He thanked her with all his heart, and hung up at her altar his
miraculously broken chains.
Having become a new man, Jerome founded the Order of
Somasque Religious, so called from the town of Somasco, not far
from Brescia, where they had their first establishment. Always
content in the midst of his painful labours, the venerable founder
choso as the arms of his Order Our Lord bearing the Cross, with
this motto : My yoke is sweet. Onus meum leve.'
In Spain there appeared another physician to wait on human
infirmities, a physician such as the Catholic Church alone is able
to make, that is to say, a devoted, charitable, patient man, never
relying on himself, and never shrinking from any kind of disease,
however disgusting. This new prodigy of charity was the vener
able Father Bernardino d'Obregon, founder of the Infirmarian
Brothers.
Bernardino was brought up in a Christian manner, but, having
lost his father and mother, he engaged in the service of the King of
Spain, wherein he little by little departed from the spirit of the
Gospel. God, who was watching over this chosen soul, brought
about an occasion of recalling him. Bernardino was one day
passing through a street in Madrid that was very dirty and was
being swept. One of the scavengers threw some mud accidentally
' Hfilyot, t. IV, p. 235 ct miv.
CATECHISM OF PEUSEVETUKCE.
on the young soldier's coat. The latter became so enraged that he
struck the poor man. The sweeper, instead of showing any re
sentment, hastened to clean his coat, and thanked him for the
blow that he had received, saying, " I have never seen myself so
much honoured as by this blow, which I take gladly for the love of
Jesus Christ.'1
Bernardino was so confused on hearing the man speak thus that
he immediately begged his pardon, and went away reflecting on the
example of patience that he had just witnessed. " What have I
just heard?" he said to himself: "the ignorant carry off Heaven,
and we, with our knowledge and our prudence, lose it miserably,
slaves as we are to flesh and blood !" Converted that hour, he gave
up the profession of arms, and devoted himself to the service of the
sick. With a thoughtfulness that could never have come from
anything but Catholic charity, he built the hospital of St. Anne at
Madrid, for the reception of poor sick persons who were yet rather
weak when leaving other hospitals. Thus, thanks to two Saints,
Bernardine in Spain and Philip Neri in Rome, Europe saw the rise
of the first Homes for Convalescents.
It is doubtless a great deal to give the sick that corporal cave
which they require; but, in the eyes of Faith, it is much moro
useful to procure for their souls those helps of which they often
stand in the most pressing need. In effect, the tree falls on the side
towards which it inclines, and lies there : so the Scripture tells us.
This means that our death will be like our life, and on our death
will depend our eternity. There is nothing therefore more im
portant than to die well. Hence, in our last moments, the devil
redoubles his efforts to destroy us, sure that, if a man dies badly,
there is no more escape for him. But Our Saviour, on His side,
loves souls too much not to defend them with a more than ordinary
care. It was not enough for His tenderness to send His Priests to
console, encourage, and strengthen His sick children : He establishes
a Raligious Order for these works of mercy. This is the Order
known under the touching name of Brotlien of a Geod Death or
Clerkt of the Infirm.
The end of this charitable institution is to render to the neigh
bour every service of mercy, as well corporal as spiritual. Day
and night at the bedside of the sick, these good religious leave no
means untried to alleviate bodily suffering, and to procure for souls
a happy passage from this world to the next. They administer
medicines to them, help them to eat, make their beds, dress them,
in a word, fulfil towards them all the duties of good and zealous
servants. To the three vows of obedience, poverty, and chastity,
they add a fourth, that of giving to the sick all kinds of spiritual
vot. in.
3ft
878
CATECHISM OF PER8EVERANCT!.
help, and assisting them at the hour of death, even in times of

plague.'
Join with this Order that of the Burial Brothers, of whom we
havo spoken, and you will see how tenderly God watches over the
last moments of man, and over his lifeless remains. It would seem
as if His mercy strove to sweeten as much as possible the severity
of His justice, which condemns all to die. Let us admire, let us
thank, this divine mercy ; let us fear this justice. After the
i The Church has always shown the utmost anxiety to procure for her
children a happy passago from time to eternity. To all the facts that we hare
read of, and that we hare seen with our eyes, let us add the following details
regarding the manner in which the Canotu Regular of St. Victor, at Paris,
used to prepare their dying brother to appear before God.
The Abbe, followed by the religious chanting the Penitential Psalms,
entered the room of the sick man, and, before giving him the Holy Viatioum,
addressed him thus :
Brother, are you satisfied to die in the Christian Faith ?Yes.
Are you glad to die in this habit ?Yes.
Do you confess that you have lived ill, so that you may make no account
whatever of your own merits?Yes.
Do you repent thereof ?Yes.
Do you confess that you have not lived ns well as you should have done ?
Yes.
Do you repent thereof ?Yes.
Have you a will to amend, in case you are allowed time ?Yes.
Do you believe that the Lord God died for you ?Yes.
Do you return Him thanks for having clone so ?Yes.
Do you confess that you cannot be saved otherwise than by His death ?Yes.
Now therefore, while you are still alive, place all your confidence solely in
the death of Jesus Christ, and in nought else. Commit yourself wholly to this
death, cover yourself wholly with this death ; and, if the Lord God wish to
judge you, say, " Lord, I place the death of Our Lord Jesus Christ between
me and judgment; otherwise, I will not enter into discussion with Thee."
And if He say that you are a sinner, say, " Lord, I place the death of Our
Lord Jesus Christ between Thee and my sins."
If He say that you have deserved damnation, say, " Lord, I place the
death of Our Lord Jesus Christ between Thee and my demerits, and I offer
His merits for those which I should have and which I have not."
And if He say that He is angry with you, say, " Lord, I place the death of
Our Lord Jesus Christ between me and Thee and Thine anger."
This done, the sick man says three times, ' ' Lord, into Thv hands I commend
my soul ; Thou hast redeemed it, 0 Lord, the God of truth !" The brother
hood repeat the same words.
This confession ended, the Abb6 presents the cross to the sick man, that he
may kiss and adore it. When he has received the Sacraments, all come and
embrace him, first the AbW and then the others. Next follows tho return in
procession to the choir. Henceforth, the sick man is kept with new care, and
the Abb multiplies his visits to him.
. . . prius vero quam abbas infirmum communieet, alloquitur eum hoc
modo, etc.
I). Mart.. De antiq. Eccles. discipl. constutud. canonic. Beg. S. Vict., Paris,
c. lxxiii, p. 286, fol.
579
example of these holy religious, let us do everything in our power to

procure for the sick a death precious in the sight of God. But it is
time to make known the founder of another Order so worthy of
the religion of charity. His life will afford us a new example of
the goodness of God.
The founder of the Order of the Brothers of a Good Death was
St. Camillus of Lellis. He was born in Italy on. the 25th of
May, 1550, in the little town of Bucchianico, in the province of
Abruzzo. His father, who was a military man, neglected his
education. Camillus was indeed sent to school ; but his progress
consisted only in learning to read and write. His great occupation
was to play continually at cards and dice. When eighteen years
of age, he adopted the profession of arms. Scarcely had he en
listed, when his father died and he himself fell sick. God, who
wished to draw Camillus to things divine, began to inspire him
henceforth with a disgust for the world : an interview with some
Franciscan religious gave increase to this feeling. He was so
edified with their humble and modest manner of life that he re
solved on entering their Order, and wholly renouncing himself.
With this view he went to an uncle of his, superior of one of the
convents of the Order, and begged admission; but, whether on
account of the young soldier's infirmities or that this father did not
think his vocation strong enough, his proposal was not welcomed.
In point of fact, the hour of the conversion of Camillus was not yet
come.
His stay with his uncle was not long. He set out for Rome,
that he might obtain the cure of an ulcer that he had on his leg.
Received into the Hospital of the Incurables, as a servant of the
sick, he had to be dismissed a few months afterwards on account of
his bad habits. His inclination for gaming was so great that he
used often to quit his work, and even to go outside the hospital, in
order to have some amusement.
Deprived of all means of existence, Camillus enlisted again with
the Venetians in 1569. The war being over, he had the same lot
as the other soldiers, who returned with empty hands. It was
winter ; the cold was most intense : moneyless and almost naked,
he found himself reduced to the utmost misery. He went and
knocked at the door of a Capuchin convent, where he was re
ceived with generous hospitality. The religious were at this time
engaged in the erection of some buildings. Camillus offered him
self as a labourer, in the hope of earning a little money to keep
above want, and of being able to return to the war in spring. Un
fortunately, he had not lost his passion for gaming. It was still
80 strong that, being in Naples, he played even for his shirt, and
680
lost it. Yet this was only a passing fault ; for he had already made
some serious reflections.
One day he felt himself so touched hy grace that he asked and
obtained permission to remain with these charitable Capuchins ;
but, the ulcer in his leg having reopened, he was sent away. He
returned to Rome, and was again received into the Hospital of the
Incurables. This time, Camillus was no longer the same man : he
had wholly changed his life. His conduct was a model of regularity,
charity, and piety.
It was now that he formed the design of founding an Order for
the spiritual and corporal relief of the sick. After many difficulties
and contradictions, he obtained the approbation of the Holy Father.
Camillus, seeing his Order established, resigned out of humility the
office of superior. Free from all temporal cares, he had no longer
any thought but of walking in the way of perfection. To deplore
the time which he had lost, to attend day and night on the sick in
the great Hospital of the Holy Ghost, and to lay up stores of merits
for eternity, were his only occupations during the lust seven years
of his life. Full of good works, and of confidence in Him who
said, " Blessed are the merciful, for they shall obtain mercy,"' he
died in Rome on the 14th of July, 1614.'
Last of all, to leave no misfortune uncared for, Catholic Charity,
like the sun, whose rays carry light and heat everywhere, founded
at the same time a Religious Order destined to supply the necessary
resources for the redemption of captives, and to support by its
prayers the generous liberators who used to pass annually into the
countries of the infidels, to treat about the ransom of Christians.
This Order was that of the Nuns of Mercy, established at Seville in
1568. After pronouncing the three ordinary vows of religion, they
add : " I promise, as far as my state will permit, to attend to those
things which relate to the redemption of captives, and, if necessary,
to give my life for them."3
Prayer.
0 my God ! I thank Thee for having established so many Re
ligious Orders for the relief of our spiritual and corporal miseries.
Grant me a great devotion towards the Blessed Eucharist, the
source of Catholic charity.
visit the poor, especially when ihey are sick.
'2 Matt.,
Helyot,v,t.7.IV, p. 263 ; Godes., 14th July ; his life in Italian, 8vo.
Heljot, t. Ill, p. 296.
581
LESSON L.
CHRISTIANITY PRESERVED AND PROPAGATED. (SEVENTEENTH CENTURY.)
Picture of the Seventeenth Century. Judgment of God on the Heretical
Nations. The Church defended : St. Francis de SalesOrder of the
Visitation. The Church propagated : Missions of Paraguay ; other Mis
sions. The Church consoled : St. Vincent de PaulSisters of Charity.
Chixdben of the Catholic Church ! here we are, arrived at the
seventeenth century of its miraculous foundation. To relate its
history for you, we have had seventeen times to sound the trumpet
of war, and to begin each of our lessons with a new battle. Could
it be otherwise? Is it not divinely written that the unchangeable
truth and sanctity of your august mother would expose her to the
endless persecutions of error and vice ?' Is it not by her crown of
thorns that all ages are to recognise the lawful Spouse of the God
of Calvary ? Far then from letting this long conflict of the Church
afflict you, it ought on the contrary to confirm your faith. It ought
above all to make your heart beat with gratitude and love ; for it
is on account of keeping iutact the patrimony of your Father that
your Mother is the object of so many attacks.
If on any day the Church, a faithless guardian, had entered into
an alliance with error or vice, hell would have laid down its arms.
A shameful peace, the peace of the sects, would have been the
ignoble reward of her prevarication. But fear not ! You have
seen that for sixteen centuries she has j ustly sung the canticle of
her glorious fidelity. She will sing it during the three centuries
whose history will lead us to our own epoch, and, when we are no
more, she will continue to sing it to the generations coming after
us : a solemn canticle, which no other society has a right to sing,
and which will resound through the Heavenly Jerusalem during
an endless eternity : Often have my enemies attacked me from my
youth; often have they attacked me, but they could not prevail
against me. They have struck on my back as on an anvil, they have
lengthened their iniquities ; but the Lord, in Hisjustice, hath broken
the heads of sinners.*
This glorious destiny of your Mother is also a great lesson for
you. War also, continual war, is your element, is a strict condi
tion of your existence on earth. Courage, patience, confidence in
God, and fidelity to grace, have secured the triumph of the Church.
Have recourse to the same arms, and victory will be yoursthat
1 Marc., xiii, 13.
1 Psal. exxviii.
582
victory whose reward is an immortal crown. Profit by these use

ful reflections, and let us descend again into the arena. The com
batants await us there.
During the seventeenth century, hell continues the terrible
battle begun in the previous century. Pagan arts, pagan polity,
pagan theatres, a deluge of immodest pictures and statues, fill
minds and hearts with corruption. A crowd of sects, daughters of
the Renaissance and of Protestantism, come one after another to
attack the Church, and to be broken in pieces against this im
movable rock. Great disasters, the just punishments of schism,
heresy, and scandal, befall guilty humanity, and make it feel a
little of that pagan misery and slavery from which Christianity
delivered it
Against all the efforts of hell to destroy the work of redemption,
God opposes the Church, but the Church fortified, defended by
great Doctors and great Saints ; the Church become the mother of
a hundred and ten Religious Orders or Congregations ; the Church
shining with a vigour altogether new, and extending her conquests
throughout the four quarters of the world.
Germany, England, Switzerland, and even a part of France,
had lost the Faith. Like so many others, these peoples had dared
to say to the Lamb that rules the world, " We will not have Thee
reign over us ;" and, like so many others, they received the just
punishment of their revolt. Read their history, and tell us whether
3Tou know anything to be compared with the evils that they ex
perienced at this time. Rivers of blood covered Germany for more
than thirty years. For half a century England walked by the
glare of piles kindled and fed by civil war : from revolution to revo
lution she went on to the foot of a scaffold, on which rolled the
head of a king. Switzerland drank the blood of a hundred thousand
of her citizens. France herself was punished for the part that she
had taken in the rebellion against Jesus Christ, by unparalleled
atrocities, by the destruction of a great many of her most beautiful
monuments, and by the pillage of several of her provinces.'
The hand of God ceased, however, to weigh heavy on the Most
Christian Kingdom. In some of her members, France became
again, in the seventeenth century, a powerful auxiliary to the
. Faith. The Eldest Daughter of the Church, she showed herself
ready to combat error, to send out missionaries to infidel nations,
and to assist the zeal of those who were labouring for the conver
sion of heretics. One of her glories at this period was to second
with all her might the efforts of the holy Apostle of Chablais,
1 See Le Secret dca Financei, already mentioned .
583
Francis de Sales : no other people treated him with bo much esteem

and veneration.
This great Saint, so manifestly sent by heaven to fight against
heresy, and to revive true piety in the world, was born in Savoy,
at the castle of Sales, on the 25th of August, 1567. His father
and mother were descended from the most ancient houses of the
country. The young child loved God as soon as he was capable of
knowing llim. His first use of speech was to say, " God and
Mamma love me much." Meekness, docility, modesty, a wonder
ful sprightliness, and above all a tender love for the poor : such
were the qualities and virtues that distinguished him from other
children of his age. He would often petition his parents on behalf
of the poor, and, as far as he could, deprive himself of a part of his
own food in order to relieve them.
When of age, he was placed in the college of Annecy, where he
made all the progress that could be dettired. Some years afterwards
he was sent to Paris, under the care of a virtuous guardian. To th
study of human science, the young Francis joined the much more
important study of the science of the Saints. To avoid bad company,
he used to go out only to the church and the schools : just what SS.
Gregory and Basil used to do in Athens. People said of them that
they knew only two streets, that to the church and that to the
schools. An admirable lesson for young men, and a still more
admirable one for young women !
It was in a church of Paris, named of St. Stephen des Gres,
that Francis de Sales, prostrate before an image of the Blessed
Virgin, made a vow of virginity. The Lord blessed this sublime
act ; and, to purify still more a heart already so pure, placed it in
the crucible of temptation. At the suggestion of the evil spirit,
Francis took it into his head that he was a reprobate. This thought
brought him to such a state of sickness that fears were entertained
for his life : but God never permits His servants to be tempted
above their strength. Francis went and cast himself at the feet of
the Blessed Virgin, and his good Mother restored peace to his
heart.' This first victory was a pledge of those which he won
later on, as well at Paris as in Italy, over the enemy of our sal
vation.
His studies ended, he returned to the paternal roof. There was
a desire to engage him in the world, and to make him contract au
honourable marriage. Francis answered that he had chosen the
Lord for his portion ; and, in spite of the tears and entreaties of his
1 The statue before which he prayed is at present in the chapel of the Sisters
of St. Thomas of Villauova, Paris.
584
CATECHISM OF PEI1SEVERANCE.
father, received Holy Orders. The Bishop of Geneva sent him as

a missionary to Chablais and other districts infected with heresy,
where he ran very great risks. He there endured hunger, cold,
contempt, wrongs, but with a patience so angelic that, after two
years of toil, his example and discourses brought back to the
Faith more than sixty thousand heretics. This bright light was
then placed on a candlestick to illumine with its pure rays the
whole Church : Francis became Bishop of Geneva.
Never had there been seen a more amiable Saint, or one en
dowed with greater meekness. Though of a quick temper, he
never let the least emotion thereof appear. One day when he was
exceedingly warm, his servant, to try his patience, lighted a large
fire in his room. The Saint entered, and was content to say with
a 'smile, " A fire is good at all seasons !" He recommended nothing
so much as meekness, simplicity, and confidence in God. His works
breathe all his virtues : it is impossible to find better books of
piety. Francis, worn out with labours, died in Lyons on the 28th.
of December, 1622, aged fifty-six years.
In concert with St. Jane Francis de Chantal, he founded the
Order of the Visitation, intended to serve as a retreat for infirm
girls and women. This is the reason why its constitutions do not
bind to any great austerities. It also receives persons who enjoy
good health. The Nuns make the three ordinary vows of poverty,
chastity, and obedience. In this Order is perpetuated the sweet
and charitable piety of the holy founder : no more beautiful school
of those simple, sanctifying virtues which are the essence of
Christianity ! The Sisters of the Visitation also occupy themselves
very successfully in the education of youth.
Their habit is black, and as simple as possible. They wear a
silver cross on their breast, to remind them of the love of God, and
of an absolute conformity to His divine will, after the example of
Our Lord, who was obedient unto death, even the death of the
cross. After dinner, all the Nuns appear before the superioress,
that they may ask her orders, and do nothing but through obedience.
In the evening, after supper, they present themselves a second
time, to receive new orders till after dinner next day. That poverty
may be more exactly observed among them, they must every year
change their rooms, beds, crosses, beads, images, and other such
things.
It would be difficult to form a just idea of the peace and con
tentment that reign in these happy homes of innocence. If Paradise
were to be found on earth, it would be found here.
The Order of the Visitation spread with great rapidity : it num
bered many persons distinguished by their birth and their piety.
CATECHISM OF PER8EVF.RA.NCE.
585
Among others, the Duchess of Montmorency, who died at Moulins ;

the mother of Brechard, who was one of the first companions of
St. Chantal ; and the blessed Mary Alaooque, to whom Our Lord
revealed the devotion to the Sacred Heart. The altar at the foot of
which this last Nun was at prayer when Our Lordmade the revelation
to her, is at present in Nevers, as well as the heart of St. Chantal.
"While St. Francis de Sales was making piety flourish again,
and preparing abundant consolations for the Church, zealous Mis
sionaries were, after the example of St. Francis Xavier, leaving
home and kindred, to go into barbarous lands, and make among
savages new conquests for Jesus Christ. It would require volumes
to relate the noble deeds of these heroes of the Faith in the course
of the seventeenth century. It will be enough for us to say some
thing of the services that they rendered to poor infidels. We shall
see hereby that Catholic Missionaries have been the truest bene
factors of humanity, and that God never ceases to give some marks
of His paternal bounty even to peoples who have not the happiness
of knowing Him.
When the Spaniards discovered America, they saw that the
country was exceedingly rich in gold mines. Their cupidity was
roused : every means of obtaining this precious metal seemed good
to them. They went so far as to disembowel the unfortunate Indians,
that they might search for it in their entrails. The Catholic Mis
sionaries alone opposed these cruelties resolutely. By dint of en
treaties, they softened a little the barbarity of the Spaniards ; but,
alas ! the insatiable greed of the conquerors always found a thousand
ways to torture the conquered. Far from being disheartened,
the untiring religious set in motion all the resources of the most
apostolic zeal, and obtained from the Kings of Spain authority to
form independent colonies of all the savages whom they could
gather together and convert to religion. Their petitions were
heard, and their efforts wero crowned with success.
But let us tell how they undertook the founding of these
establishments, which brought back the beautiful days of the Early
Church. The Missionaries dispersed themselves through the woods.
The old histories represent them to us with a breviary under the
left arm and a large cross in the right hand, and without any other
provisions than their confidence in God. They paint them to us
clearing their way through forests, wading through marshes where
the water is up to their cincture, climbing steep rooks, and ferreting
through caves and along precipices, at the risk of meeting with
serpents and wild beasts instead of the men whom they are seek
ing. Many of them died of hunger and fatigue. Others were
killed and devoured by the savages.
586
Sometimes the savages would stand round the unknown Priest

who spoke to them of God, and look up to that Heaven which he
showed them. Again they would run from him as from an en
chanter, and seem struck with a strange fear. The Father would
follow them, holding out his hands in the name of Jesus Christ. If
he could not stop them, he would plant his cross in some open place,
and go and hide in the woods. The savages would draw near little
by little to examine the standard of peace raised in the solitude.
Then the Missionary, coming out suddenly from his ambuscade and
profiting of the surprise of the barbarians, would invite them to
quit a wretched life and enjoy the sweets of society.
When the Missionaries had tamed some of the savages, they
formed little villages : as many as thirty of them were to be counted
in a few years. Each village was governed by two Missionaries,
who directed the temporal and spiritual affairs of the little republic.
Labour began and ended with the sound of the bell. This was to
be heard at the dawn of day. The children would immediately
assemble in the church, where their morning concert, like that of
little birds, continued till sunrise. The men and women would
afterwards assist at Mass, from which they went off to their work.
At the close of the day, the bell would summon the new citizens
again to the altar, and evening prayers were sung in two choirs and
with beautiful music.
The land was divided into lots, and every family cultivated one
of these lots for its wants. There was, moreover, a public field
called God's Possession. The produce of the common field was
intended to supply for bad harvests, and to maintain widows,
orphans, and sick people. In the middle of the village was the
public square, formed by the church, the house of the Fathers, the
arsenal, the common granary, the house of refuge, and the hospice
for strangers.
With a government so paternal, it is not surprising that the
new Christians were the purest and happiest of mankind. The
change in their morals was a miracle wrought before the face of
the world. That spirit of cruelty and revenge, and that abandon
ment to the grossest vices, which characterised the Indian hordes,
were transformed into a love of meekness, patience, and chastity.
We may judge of their virtues from the simple words of the Bishop
of Buenos Ayres. "Sire," he wrote to Philip V., "among these
numerous tribes of Indians, naturally inclined to all sorts of vices,
there reigns such a wonderful innocence that I do not think they
ever commit a single mortal sin."
It seems to us that a desire springs up on reading this history,
namely, to cross the ocean, and, far away from troubles and revo*
CATECHISM OF I'ERSEVEHANCE.
587
lutions, to seek an obscure life in the cabins of these savages and a

quiet grave under the palm-trees of their cemeteries. But neither
deserts nor seas are vast enough to hide man from the sorrows that
pursue him. The missions of Paraguay are destroyed. The
thousands of savages, brought together with so much toil, are
wandering again in the woods or buried alive in the bowels of the
earth. See, on one side, what Christianity has done ; and on the
other, what the malice of man has done.
However, Religion is not extinguished in America : it has, on
the contrary, mads numerous conquests. At the present day, it
counts more than twenty-four millions of Catholics.
While the Missionaries of whom we have just been speaking
were civilising the savages of the New World, other Apostles, no
less zealous, were carrying the light of Faith to the peoples of
the East. Tartary, Persia, Egypt, Chiun, Tonquin, beheld the
arrival of these new conquerors, and received their words. Not a
part of the world that could escape their zeal, or their desire to
gave souls ! Who else ever attempted what they accomplished ?
Moved with pity for so many unbelievers seated in the shadow of
death, they felt themselves urged on with a desire to give their
lives for those souls redeemed at the price of a divine blood. It
was necessary to struggle through immense forests and marshes, to
cross dangerous rivers, to climb slippery rocks ; it was necessary to
face cruel, jealous, and superstitious nations ; it was necessary to
overcome the ignorance of barbarity in some and the prejudices of
civilisation in others : yet so many obstacles could not deter
them !
Who can speak in worthy terms of the greatness of their sacri
fice ? If a man, in the sight of a whole people, before the eyes of
his relatives and friends, exposes himself to death for his country,
he exchanges a few days of life for centuries of glory : he surrounds
his family with lustre, and raises it to wealth and honour. But
the Missionary, whose life is spent in the depth of woods ; who
dies a frightful death, without spectators, without applause, with
out benefit to his connexions ; an obscure man, despised, treated as
a fool or a fanatic, and all this to give eternal happiness to an un
known savage : what is to be said of him ?what name is to be
given to his sacrifice ? Various religious bodies used to devote
themselves to the missions : the Dominicans, the Franciscans, the
Jesuits, the Lazarists, and the Priests of the Foreign Missions. All
these Missionaries had a wonderful instinct for tracing out the un
fortunate, and, so to speak, compelling them to yield, even in their
last covert.1
' Chateaubriand, Oenie, t. IX, p. 35, 49.
588
While most of the Missionaries of America were running

through woods in search of savages, one of their brethren, Father
Claver, gave himself up to the instruction of the negroes. If we
would measure the extent of his charity, we must know that the
negroes are the most degraded, despised, and ill-treated portion of
the human race. Sons of Cham, the anathema uttered by Noe
against Chanaan still weighs heavy on their heads. To this curse
must even be attributed the black colour that distinguishes them.
Always slaves of their brethren, it happened, after the discovery of
America, that some " contractors," unworthy of the name of men
and much more so of the name of Christians, used to go and buy
them by thousands on the coast of Africa, to sell them again,
especially at Carthagena, in South America, where the traders of
every nation who lived by this horrid traffic were in the habit of
meeting.
There one might see ships continually arriving, in which these
wretched captives were stowed away, without beds, without clothes,
plunged in filth, and always laden with chains. All this, joined with
bad food, brought on them diseases, cancers, ulcers so disgusting that
they could not themselves endure their smell. Whence it came to
pass that many among them preferred to smother themselves or to
die of hunger rather than lead bo miserable a life. What was most
lamentable was that still less care was taken of their souls than of
their bodies. The great object was to grow rich by buying and
selling them, and in most of those who carried on this commerce
the thirst for gold had stifled every other sentiment.'
At the sight of these horrors, Father Claver, a Jesuit Missionary,
to whom the Father of all men had given a particular attraction
and a most tender regard for the negroes, was filled with compas
sion, and formed the design of consecrating himself wholly to their
service. When making his solemn religious profession, he added
to the ordinary vows that of serving the negroes, and signed his
name, " Peter Claver, slave of the negroes for ever." Never was
a vow better kept.
When a vessel laden with negroes came into port, the good
Missionary ran to it, after providing himself with brandy, biscuits,
fruits, jams even, and several choice kinds of meat, to make a feast
for the new arrivals, and to cheer them as a mother would her
children. His kind and affable ways, his touching words, the warm
affection that he showed for these poor people, telling them that he
would always be a defender, a protector, and a father to them,
1 So often condemned by the Church, the slave-trade is now abolished, at
least ostensibly, or nearly so, among the Christian nations of Europe.
589
attached them to him from the Yery first. He succeeded in winning

-them altogether hy distributing among them the little refreshments
that he had brought with him. Hence, he used to say that it was
necessary in the first place to speak to them by the hand.
Virtuous souls helped him, and sent him all the articles needed.
After securing the confidence of the negroes, he endeavoured to gain
themselves to God. He first inquired about all the children born
during the voyage, in order to confer Baptism on them. He then
-visited for the same purpose all the adults dangerously ill. He
-would himself dress their sores, lift food to their mouths, embrace
them tenderly, before his departure, no matter how repulsive their
appearance, and leave them so much the more delighted with his
charitable welcome as they were the more neglected.
On the day of general disembarkment, he would return with
some old negroes of the same country as the newly arrived. He
would give them his hand to help them down to tho shore. He
would take the sick in his arms, and convey them away on cars that
he had ready. There was not one to whom he did not show some
special marks of benevolence. He would not leave them till he had
seen them to the place of their destination ; and, when they were
settled down, he would go again to visit them one after another,
recommend them earnestly to their masters, and promise to return
again soon, without ever forgetting them.
But as the object of his corporal charities was the salvation of
their souls, behold what ho did to gather the fruit thereof. After
arranging with his interpreters about the most convenient time for
instruction, he would set out at a precise moment, having in his
hand a staff with n cross at the top of it, a crucifix on his breast,
and on his shoulder a bag containing a surplice, a stole, several
images, and everything necessary to relieve the sick. As soon as he
arrived, he would enter with a cheerful countenance into their
huts, which were like ?0 many damp stables, wherein their numbers
obliged them to lie together any way, with no other bed than the
ground.
The bad air which, particularly in a warm country, rises from
so many sickly bodies, makes such an abode intolerable. Few
Europeans could spend an hour there without fainting; but Father
Claver delighted in the place. Attentive only to the value of souls
redeemed by the blood of Jesus Christ, he raised a kind of altar
there, on which he put up several affecting picturesfor example,
the Crucifixion, Hell, and Heavenin order to give those gross
minds some idea of our mysteries.
That the negroes might be able to listen to the instruction with
ease, he went in search of forms, planks, and mats; and he did all
590
CATECHISM OP PERSEVERA1TOE.
this with such a contented and affectionate look, that these poor
slaves did not know how to express their gratitude. One would
have said that ho was there only to serve them, that he was the
slave of the slaves themselves. Hence, though many of these
negroes had a certain wildness or dogged stupidity that made them,
well nigh intractable, there were none who did not at length yield
to the earnestness and perseverance of their holy pastor. He did
not think it enough to make them Christians in name and profes
sion : he would see them true Christians, people exact in dis
charging all the duties of Christianity. By a prodigy which grace
alone could work, he formed, after many cares and toils among this
degraded and almost brutalised portion of the human race, models
of virtue which would confound the best-instructed Europeans.
This example may please even our philosophers, who, in these
latter days, have shown such an affection for the negroes. But I
doubt whether, though they glory so much in having set them free,
they would have resolved on showing their tenderness for them in
the same way as Father Claver. To emancipate them, there was
question only of making a decree,' and sacrificing the interests of
owners ; to relieve, console, instruct, and enlighten them, it was
necessary to sacrifice oneself, to condemn oneself to a most
laborious and painful life. Now, we know that humanity inspired
by philosophy does not go to such a high degree of heroism.
From the regions where the sun sets, let us pass to those where
he rises : Catholic charity promises us new miracles here. The
Missionaries of the Levant used to shut themselves up in loathsome
galleys and prisons for the sake of comforting Christian slaves.
Would you judge of their devotedness? Hear the account of one
of them' :
" The services that we render to these poor people, Christian
slaves, in the prison of Constantinople, consist in keeping them in
the fear of God and in the Faith, in procuring various kinds of
relief for them from the charity of the Faithful, in attending them
when sick, and lastly in helping them to die well. If all this re
quires much subjection and pain, I can assure you that God
attaches great consolations to it as a reward. In times of plague,
as it is necessary to be at hand to succour those who are struck
therewith and we have only four or five missionaries, our custom is
that one Father alone should enter the prison and remain there
as long as the disease lasts. He who obtains permission from the
superior to do so prepares himself in retreat for a few days, and
1 Decree of the Constituent Assembly, which brought about the massacre
of San Domingo.
s p. Xarillon.
591
takes leave of his brethren as if he were soon to die. Sometimes

he consummates his sacrifice, and sometimes he escapes the
danger.'"
Let us hear another Missionary :
" I am now above all those fears which contagious diseases
excite, and, please God, I shall not die of one of them after the
risks that I have just run. I am leaving the prison, where I have
given the Sacraments to eighty-six persons. In the daytime, I
was not, it seems to me, surprised at anything. It was only at
night, during the little sleep that I could take, that my mind was
filled with the most terrible ideas. The greatest danger that I
have run perhaps I shall never run a greater againwas in the
hold of a Sultana of 82 guns.
" The slaves, together with the guards, brought me down there
in the evening to confess them all the night, and to say Mass in the
morning. We were secured with double locks, as is the custom.
Of fifty-two slaves whose confessions I heard, there were twelve
sick, and three died before I left. You may judge what air I had
to breathe in this confined place, without the least opening. God,
who, out of His goodness, saved me in this strait, will save me in
many others.'"
In the Indies, the Missionaries had to contend with the grossest
and most shameful superstitions. In China, they became scholars
to gain a nation puffed up with an idea of its knowledge. Else
where, they became artizans. Their charity took every form, tried
every means imaginable. In a word, they became all to all in
order to gain souls to Jesus Christ, and this admirable zeal has
never ceased to have imitators.
Every year beholds the departure from the various ports of
Europe of men who, in the flower of their age, bid an everlasting
farewell to tho world, to home and kindred, that they may go and
sacrifice in unknown lands their lives for the conversion of infidels.
Hunger, thirst, persecutions, privations of every kind, will hence
forth make up the record of their existence. As for death, it awaits
them in a dungeon, or at a stake, or on a scaffold. How then can
it be doubted that the Christian Religion is all love, since it inspires
its children with such charity ? How can it be doubted that God
loves men, since He does so much to save them ? How can it be
doubted that the Providence of God watches over the Church, since
most of those missions, which have converted and still convert
innumerable souls, were begun at the very moment when the
* Lett, idtf., t. I, p. 19,21.
Lett, idif., U I, p. 23 ; Chateaubriand, t IV, p. 14, 13.
592
Beloved Spouse of the Man-God was bewailing the apostasy of

many of her children in Europe ?
Here comes a new proof of the infinite care with which God watches
over His work : we mean St. Vincent de Paul. Oh ! the beautiful
present of Heaven to earth ! Not a virtue that this great Saint did
not set an example of, not a misery that he did not succour ! Justly
may he be called a benefactor of mankind : like Our Lord, he went
about doing good ! God raised him up to relieve human sufferings,
and to revive faith and charity, almost extinct amid the wars and
heresies that were desolating Europe.
St. Vincent de Paul was born in Poy, a village in the diocese of
Acqs, Gascony, in the year 1576. His father and mother were
poor : they had six children, whom they brought up in piety, and
in the labours of a country life. Vincent's first years were spent in
keeping his father's flocks. He had a serious manner, and such a
love for the poor that he used to deprive himself of necessaries in
order to assist them. His father, who remarked several rare quali
ties in him, resolved on putting him to study, and placed him as a
boarder with the Cordeliers. At the end of a few years, Vincent
was able to teach others. When twenty years old, he removed to
Toulouse, where he went through his course of theology. He soon
afterwards became Sub-deacon, Deacon, and Priest.
Five years later on, he made a journey to Marseilles. Having
got on board to return to his own country, the vessel was taken by
pirates, and Vincent was led captive to Tunis. He was sold to a
fisherman ; and then to an old physician, who did everything pos
sible to make him renounce his religion. Vincent's third master
was a renegade. The Saint converted him, and they returned to
Europe. Free from the slavery of men, Vincent could think only
of setting souls free from the slavery of the devil. He consecrated
himself specially to the service of the poor, and began with the in
habitants of the country, on whom he lavished all the spiritual and
temporal cares in his power. He next occupied himself with the
galley-slaves, to whom he rendered so many services that the king
appointed him Chaplain-General of the galleys of France.
In this character Vincent went to Marseilles, and did not make
himself known, the better to learn the true state of affairs. Ex
ceedingly touched at the despair of a convict whom ho strove in
vain to console, we are assured that, by an unheard-of heroism of
charity, he obtained leave to take his place, that he was laden with
the same chains and carried them for some time. During his abode
here, he provided for the sick galley-slaves a general hospital,
which, thanks to his care, soon became one of the best kept in the
kingdom.
593
His missions in the country had inspired some ecclesiastics with

a desire to join him : this was the beginning of the Community of
St. Lazarus. Founded by St. Vincent de Paul, the Lazarists direct
seminaries, give spiritual exercises to candidates for ordination, and
undertake missions as well in country districts as among infidels.
Vincent's zeal was not satisfied. He established "Associations
of Charity " for the relief of the poor in every parish ; " Ladies of
the Cross " for the education of little girls ; and " Ladies " for the
service of the sick in large hospitals. Paris owes to him the foun
dation of the hospitals of Pity, Bicetre, Saltpetre, and the
Foundlings.
In those times many children were every night laid at the doors
of churches, or on the pavements of the public squares : numberi
of them perished. Vincent, deeply touched at their sad fate, sought
out a remedy for so great an evil. He mentioned the matter to
some charitable ladies, who supplied him with means to support
them ; but the resources soon failed. The Ladies of Charity were
assembled to deliberate whether the good work should be continued.
Vincent felt all the bowels of his compassion moved, and, open
ing his lips, addressed the noble assembly in these eloquent terms :
" Ladies 1 pity and charity made you adopt these little creatures as
your children. You became their mothers according to grace, since
their mothers according to nature had abandoned them. Cease now
to be their mothers that you may become their judges: their life
and death are in your hands. I will take tho votes." The assembly
could reply only with tears. It was decided that the good work
should be continued, the king promised his help, and thus it came
to pass that every year more than ten thousand children in the city
of Paris alone owed their preservation to St Vincent.
To procure for his children the most tender care, and for the
sick the most thoughtful attendance, Vincent founded a Congrega
tion of Sisters of Charity : it is now called the Congregation of St.
Vincent de Paul.' He gave birth to a multitude of other establish
ments of the same kind, not only in France, but throughout the
whole Christian world, so that we may say that the sick of every
clime are indebted to St. Vincent for the wonderful care lavished
on them by Nuns in hospitals.
There is no person who, seeing them, not only cleaning the
1 Bergier, t. X.The Congregation of St. Vincent de Paul, whose mother
house is in Paris, numbers at present about 20,000 Sisters of all countries and
ranks. Several times each year, flocks of these peaceful doves may be seen
leaving this house, to alight at all points of the globe from China to Chili,
and from Chili to Constantinople : a living miracle, which alone proves better
than all the books ever written tbe divinity of Catholicity .'
VOL. Ill
39
91
sick and making their beds, but even washing their linen, docs not
look on them as so many holy victims, who, out of an excess of
love and charity in relieving the neighbour, run of their own will
to death, which they meet, so to speak, in the midst of the infection
caused by so many diseases.'
And to devote themselves to the service of the sick whom they
do not know, from whom they have nothing to expect, how many
sacrifices must be made by these heroines of charity ? The abandon
ment of the pleasures of life, the fading of youth, the renouncing of
a family, all the sacrifices of the heart, all the sentiments of the soul
stifled, except pity, which, amid so many sorrows, becomes one
torture more !*
And who then would not feel his heart touched, his soul trans
ported with admiration, on beholding the devotedness of these
Hospital Nuns, so well named " Sisters of Charity " or "Daughters
of God," when Voltaire himself could not refuse them the tribute
of his homage? " Perhaps there is nothing grander on earth," he
says, " than the sacrifice which the delicate sex makes of beauty,
youth, and high birth, to relieve in hospitals that mass of human
miseries the sight of which is so humiliating to our pride and so
revolting to our delicacy. The peoples separated from the Roman
Communion have only imperfectly imitated so generous a charity.''3
We are surprised that one man, without wealth, should have
been able to do so many things, but we are still more surprised
when we learn that for several years he fed whole provinces made
desolate by the plague and by war : the amount of alms that he
obtained on this occasion was incredible.
Meanwhile the health of Vincent, undermined by so many
labours, sank visibly. He was seized, at the age of nearly eighty
years, with a fever, which quite exhausted him. On the return of
one of its attacks, he used to say with admirable resignation,
" Cheer up, my sister fever ! you are welcome, since you come from
God." And this sister who kept him company so long did not
prevent him from rising every day at four o'clock in the morning,
and finding leisure for all his exercises of piety and charity. At
length a holy death crowned this life of good works on the 27th of
September, 1660.* He was deeply lamented by all : the wicked
themselves could not help praising his virtues.1
1 Hulyot, cited by Chateaubriand, t. IV, p. 123.
' Chateaubriand, t. IV, p. 123.
3 Imperfectly imitated ! They have not imitated it at all : the first Protestant Is'un is yet to be seen.
* Godescard, July 19.
5 For particulars regarding tho foundation of the Society of St. Vincent dc
Paul, now doing so much good wherever it is established, see the Life of
Frederick Ozanam, by Kathleen O'Meara. (TV.)
CATECHISM OF rEESEVERANCE.
595
Prayer.
0 my God! who art all love, I thank Thee for having raised
up bo many Missionaries to preach the Gospel to all the peoples of
the earth. Grant us the grace to deserve hy our truly Christian
conduct the preservation of the Faith among us.
1 am resolved to love God ahove all things, and my neighbour as
myself for the love of God ; and, in testimony of this love, i" will
bear sickness patiently.
LESSON LI.
CDEISTIANITY PEESEEVED AND PROPAOATED. (SEVENTEENTH CENTURY,
continued.)
The Church attacked in Japan : Violent Persecution. The Church defended :
Martyrs ; their Joy and Constancy. The Church consoled : Progress of
the Faith in China and America. The Church attacked : Jansenism.
The Church defended : Eossuet, Fenelon. The Church consoled : Trappista; Order of Our Lady of Refuge; the Venerable Mother Elizabeth of
Jesus ; Order of the Perpetual Adoration ; Congregation of the Hospital
Sisters of St. Thomas of Villanova ; Sisters of Charity of Nevers.
The Church, which proved her sanctity in the "West by the eloquent
virtues of St. Vincent de Paul, sealed her Faith in the East with
the blood of her Martyrs. In no century has martyrdom, that is
to say, the testimony of blood, been wanting to the Catholic Re
ligion : this is a fact too little considered.
St. Francis Xavier, who arrived in Japan in 1549, found this
large kingdom plunged in the thickest darkness of idolatry. But
this apostolic man, whom God had raised up in His mercy, preached
the Gospel there with such success that whole provinces were con
verted. The fruit of his labours was as lasting as it was wonder
ful, since, in 1582, the kings of Arima, Bungo, and Omura sent a
solemn embassy to Popu Gregory XIII. Five years afterwards,
Japan numbered two hundred thousand Christians, among whom
were bonzesthat is, priests of the countryprinces, and kings.
Unfortunately the progress of Christianity, which daily made new
strides, was checked, in 1588, by the circumstances of which we aro
now about to speak.
The Emperor Cambacundono, who, through a sacrilegious pride,
made people offer him divine honours, commanded all the Jesuit
Missionaries to quit his dominions before the expiration of six
months. Many of them did not go in spite of the command ; but
596
CATECHISM OF PEE3EVERANCE.
they disguised themselves, so that they might more freely exercise

their holy functions. The persecution having been rekindled in
1592, a great many Japanese converts received the crown of
martyrdom. The Emperor Taicosama, a man as corrupt as he was
proud, raised a still more violent persecution. He crucified nine Mis
sionaries on a hill near the town of Nagasaki. A number of Japanese
suffered also with them, including three little boys who used to
serve Mass for the Priests. The two elder ones were fifteen years
of age, the youngest was only twelve; but their youth did not pre
vent them from bearing their tortures with courage, and even with
joy. All the other known Missionaries were shipped off, that they
might no longer preach the Christian Beligion in Japan. However,
there were twenty-eight Priests who still remained in the country,
but disguised.
Taicosama being dead, the Missionaries reappeared. They con
verted forty thousand souls in 1593, and more than thirty thousand
in the year following, though they themselves were not more than
a hundred. They built fifty churches, in which the Faithful used
to assemble ; but that peace which had so marvellously facilitated
the progress of the Gospel was disturbed, in 1602, by Cubosama.
This prince renewed the edicts that had formerly been issued
against the Christians. The persecution grew horrible in 1614,
and lasted for long years. Then were to bo seen renewed all
those beautiful examples of piety, charity, and courage which we
meet with in the history of the Primitive Church. Let us cite a
few facts.
The King of Tango had a very young wife, whom he kept con
tinually shut up in his palace, where she lived in great innocence.
Though he was an idolator, he had often spoken toher of the Christian
Religion, which used to excite the admiration even of those who did
not embrace it. This princess, who had an excellent mind, retained
all that he said to her ; and, her morals placing no obstacle to the
impressions of grace, she felt strongly inclined towards a religion bo
conformable to her tastes. As she had no hope of obtaining the
consent of her husband the king, it was necessary to keep the affair
of her conversion a deep secret, and to hide her doings from a host
of officials ever on the alert.
Happily there had been brought up near her a princess of the
royal house, to whom she was more closely bound by a similarity
of virtuous dispositions than by affinity, and to whom she could
freely open her heart. She told everything to this safe friend,
who was at full liberty to go in and out, and sent her to acquaint a
Missionary with her desires and difficulties. The young princess,
who was as eager as the queen to embrace Christianity, did not
597
confine herself to her mission : she got herself baptised, and received
the name of Mary.
The grace of Baptism immediately changed her into an apostle.
All the ladies of the palace, whom she informed of her happiness,
-went in succession to the Missionary, and became Christians : a
gentleman who followed them came back like them. Meanwhile
the queen was bewailing her sad fate, so much the more bitterly as
she saw herself a slave of hell in the midst of a court for whom she
had procured the holy liberty of the Children of God. The princess
Mary went again to the Missionary : she learned perfectly the
manner of conferring Baptism, returned, and baptised the queen,
making her take the name of Grace, a name which was never more
justly borne.
All this occurred in the absence of the king. On his return,
he seemed exceedingly angry at it, and declared positively to the
queen as well as to the whole court that it was necessary to abjure
forthwith a religion hateful to the emperor and likely to ruin him
self. Threats and arguments proving useless, there was no kind of
ill-treatment that he did not employ. The queen was even less
spared than the others : the king's resentment was in proportion to
the passionate love that he bore her. To all his excesses of rage
and indignation, she opposed nothing but an immovable patience
and meekness. One of the king's children falling dangerously ill,
she engaged the princess Mary to baptise it, and no sooner had it
received Baptism than it perfectly recovered. The arms at once fell
from the king's hands : he resolved to dissemble, and was no longer
offended with persons whom he could not help loving and
revering.
The queen, finding herself a little freer, made use of her liberty
to practise all the good works that her position permitted, and to
set an example of every Christian virtue. Far from idolising her
figure, it seemed as if she had undertaken to tarnish its beauty with
all the austerities of penance. She learned Latin and Portuguese
very well, less to train her mind than to enlighten it more and
more with the knowledge which she would derive from books of
piety. But her greatest delight was to bring together orphans and
poor children, to care for them herself, to instruct them in the
elements of our religion, and to make them true Christians.
For twelve years she had been leading this holy life, when
a revolution occurred, in which she became the sad victim of her
royal husband's jealousy. Though this prince had never enter
tained the least suspicion of her fidelity, he was afraid that she
might yet be the object of some other love than his. This was the
reason why he left her in the city of Osaca, which was well fortified.
598
CATECHISM OP PERSEVERANCR.
and seemed capable of resisting the attacks of the enemy. How

ever, as he was not fully confident, he ordered the steward of his
house, in case the place should be taken, to behead the queen, and
to set fire to the palace. Osaca was actually taken, and the
steward was summoned to surrender the queen into the hands of
the conqueror.
This officer, full of veneration for his sovereign, tried but in vain
every means possible to save her. At last he went to her, despair
pictured on his features, fell at her feet, which he watered with his
tears, and informed her of the barbarous command that he had re
ceived. We ourselves shall perish immediately, he adds, and my
whole consolation is not to survive a princess whose death would
make my own life the most intolerable of torments. The queen
listens to his words as if they did not concern her. You know, she
says, that I am a Christian, and that death does not frighten
Christians ; as for yourself, think well on what is going to become
of you for eternity.
After these few words, she went to her oratory, and there,
prostrate before the image of a God dead for us, offered up the sacri
fice of her life. She then quickly assembled the ladies of her suite,
who were all Christians, embraced them tenderly, and represented
to them that, not having been themselves condemned to die, the
law of God obliged them to withdraw before the palace was set on
fire. All broke out into pitiable sobs and cries. She alone, as calm
as if the affair was of little importance, returned to her oratory,
called the steward, and told him that he might fulfil his commission.
He fell again at her feet, and besought her to forgive him for her
death. The queen placed herself on her knees, turned back the
collar of her dress, and, pronouncing the names of Jesus and Mary,
received the stroke that cut off her head, and showed by her firm
ness that Christian strength had in a manner raised her above all
the shackles of matter, the frailties of her sex, and the repugnances
of nature.
Meanwhile, persecution served only to show how deeply rooted
was the Faith in the hearts of the Japanese. The emperor having
ordered that lists should be drawn up of all the Christians who
frequented the churches of Osaca and Meaco, a rumour immediately
spread through the provinces that everyone refusing to adore his
gods would be put to death. This news, which seemed likely only
to excite fear, made the Faith shine so brightly and kindled such an
ardent desire for martyrdom that the idolaters were amazed.
The King of Bungo, whose conversion had been the joy of the
Church, seeing himself overwhelmed with afflictions, pronounced
these beautiful words : " I swear in Thy presence, O almighty God !
CATECHISM OF rERSEVERANCE.
599
that, though all the Fathers of the Society of Jesus, by whose

ministry Thou hast called me to Christianity, should themselves re
nounce what they taught me, and though I should be assured that
all the Christians of Europe had denied Thy name, I would confess,
recognise, and adore Thee, even if it cost me my life, as I now con
fess, recognise, and adore Thee, the only true and almighty God of
the universe."
XJcondono, commander-in-chief of the army and one of the
most fervent Christians in Japan, became most anxious to associate
himself with the Missionaries in the hope that he should not fail to
be arrested and to share their chains and punishments. He was
imitated by two sons of the master of the emperor's household, of
whom the elder, already appointed successor to his father, travelled
six hundred miles to Meaco, and dressed himself like the Missionaries
that he might be the sooner arrested. All his people, whom he
wished to see discharged, protested that they would die with him.
His younger brother, who was found at home, had to contend with
all the tenderness of relatives and even the threats of his father,
who was a pagan; but he showed such courage that they soon
despaired of making any impression on him.
A prince, related to the emperor and possessed of three king
doms, went and shut himself up with the Jesuits, that he might die
with them.
Another prince, lately baptised, announced to his people that he
would severely punish all those who, questioned if their prince was
a Christian, should conceal the truth.
One of the most powerful nobles in the country and most re
nowned for his valour, fearing that it would be thought too daring
an attempt to seize him at home, went and presented himself with
his wife to an officer of the persecution, with no other suite than a
eon ten years old, whom he led by the hand, and a daughter still
too young to walk, whom the mother carried. People even of the
lowest conditions appeared intrepidly before the ministers of justice.
In a word, all showed themselves anxious not to let pass an oppor
tunity of signing the confession of their Faith with their blood.
"Women of quality worked in haste with their attendants to
make splendid garments for themselves, that they might honour the
day of their death, for which they had no other name than the day
of their triumph. They used to meet in particular houses, where
they hoped to be recognised. Among those of Meaco, there was
one who besought the others to drag her to execution, if they should
see her hesitating or afraid.
A young lady was to be seen preparing with admirable coolness
for the least details of her sacrifice, and settling her dress so as to
600
appear according to the rules of the strictest modesty on a cross,

which as rumour went was to be the end of all Christians in the
land. Her servants, thinking also of their fate, were hasten
ing to be ready, one with her reliquary, another with her beads or
crucifix, and all this so calmly and quietly that some soldiers, still
subject to the prejudices of their country, where it is regarded aa
a meanness not to resist violence, threw down at the sight their
daggers and scimitars, in order to take up some articles of piety and
to let themselves be slaughtered like the women around them.
To show how supernatural was this ardour for martyrdom, let us
speak of the examples given by weak women and tender children.
A Christian woman, named Thecla, was burned alive with five of
her children by her side and one in her womb. Having reached the
place of execution, she put on her a new dress as a sign of joy.
When on the pile, the smoke of which was slowly suffocating her,
she thought only of wiping away the tears of her little daughter,
aged three years, whom she held in her arms and encouraged with
the hope of that eternal glory which should be hers in a few
moments. A poor woman sold her girdle that she might have the
means of buying a stake to be bound to and burned alive in testi
mony of her Faith. Another, having been sentenced to death,
hastened to write to her husband, who was at a distance, to come
and share her happiness by dying with her.
The generosity of children equalled that of their mothers. A
little boy, nine years old, ran himself to the place where the Martyrs
were being 'slaughtered, and laid bare his neck for the edge of the
sword. A little girl, eight years old, being unable to go herself to
martyrdom, for she was blind, held so fast to her mother that she
succeeded in dying on the same pile. Two children, sentenced to
death, began to tenderly console their old aunt, whom they sup
posed to be weeping from grief, while she was weeping from the
holy envy that she bore to the Martyrs.
A child of five years was awakened, just when in his deepest
sleep, to be led to execution. Without being alarmed, he asked
for his holiday clothes, and dressed himself quickly. It was in the
arms of the executioner himself that this tender lamb was carried
to the block. There he placed himself on his knees, not far from
his father, who had just been put to death, stretched out his little
hands, raised his eyes to Heaven, and awaited the fatal stroke. The
generosity of this little angel touched the executioner : the scimitar
fell from his hands. Meanwhile, the young Martyr, who had un
covered himself down to his girdle, remained on his knees in expec
tation of the death- stroke. Seeing that the chief executioner would
not venture to touch him, he addressed himself to another. He
601
obtained the favour which he asked ; but it was only at the third
stroke that the unskilful executioner succeeded in striking off the
head of this amiable child, whose constancy never wavered.
We may imagine what must have been the courage of the
Missionaries who could inspire weak children and timid women
with such generous sentiments. The oldest and most renowned of
these evangelical labourers was Father Charles Spinola, a Jesuit,
born in Italy, of an illustrious family. He was taken with a great
many Christians, and condemned to be burned. The sentence was
to be executed on a hill near Nagasaki, only five hundred paces
distant from that on which, twenty-five years before, the twentysix Martyrs canonised by Urban VIII. had been crucified. The
whole troop set out for the place of execution. Numerous bodies
of guards were stationed here and there to restrain the multitude,
for it is said that there were present on the occasion at least thirty
thousand Christians, besides idolators.
Having reached thehill, the Martyrs who were to be burned were
fastened to their stakes. Father Spinola, who was the first to be
bound, addressed a few words to the Christians. Then, noticing
a fervent neophyte named Isabella Fernandez, he recollected that,
on the eve of the day of his being taken, he had baptised a child of
which this woman was a short time previously delivered. He had
called it Ignatius, because it was born on the festival of the holy
founder of the Society of Jesus: this was now four years ago.
The child and mother were present, awaiting the .stroke of
death. But the child was behind its mother, and the holy man did
not see it. He was afraid that it had been hidden, to save it from
execution. Where is my son Ignatius ? he cried out, addressing
Isabella ; what have you done with him ? He is here, answered
the mother, holding him up in her arms ; I am taking care not to
deprive him of the only happiness that I can procure for him. Then
she said to the child, My son, here is your father ; beg him to bless
you. Immediately the little innocent went down on its knees,
joined its hands, and asked the Father for his blessing.
It did this in such a touching manner that, the mother's con
duct having drawn towards the place the eyes of the spectators,
there arose a confused sound of shouting and crying, from which
some serious consequences were apprehended. Speed was therefore
made to complete the execution, and in a moment two or three
heads dropped off, and rolled to the feet of little Ignatius: he was
not surprised. His mother's turn comes : he beholds her head
falling off without ever changing colour. At length, with an in
trepidity which this age cannot feign, and of which it is naturally
incapable, he receives the stroke of death and flies away to Heaven,
G02
CATEcnrsii op pehseverance.
where, like the holy Innocents, he plays with his crown on him
before the throne of the Lamb.
The mother was worthy of such a son. The whole life of this
virtuous woman had only been a preparation for martyrdom. She
entered the place of combat, holding in one hand a crucifix, and
in the other a beads, and singing the psalm, Laudate Dominum, omnes
gentes ! All ye nations, praise the Lwd !
When the first Martyrs had consummated their sacrifice, their
heads were placed opposite those who were to be burned, and a fire
was kindled. It was some twenty-five feet distant from the stakes,
and the wood so arranged that it could make way but slowly : care
was even taken to check it as often as it seemed to be lighting up
too quickly. This was a refinement of cruelty, by which it was
hoped to strike terror into the souls of the Martyrs, to increase
their pain, and if possible to make them apostatise.
But all that the devil gained hereby was new disgrace ; for
Father Spinola, retaining all his coolness, said to the assembly, The
fire that is going to burn us is only a shadow of that with which the
true God will for ever punish those who refuse to acknowledge
Him, or who, having acknowledged and adored Him, do not live
according to His holy law. At length the fire approaches, and the
Martyrs begin to feel its effects, especially near Father Spinola,
from which side the wind blows pretty strong. To see them with
their eyes fixed on Heaven, one would have said that they had lost
all idea of pain ; at the end of an hour, the holocaust was consum
mated.'
The persecution continued after the death of the Martyrs, till, in
1639, the Emperor of Japan forbade any Europeans to set foot on
his territories. From this period, generous Catholic Missionaries
strove to penetrate into this land hitherto so Christian, but they
seem to have all perished. Nevertheless, by one of the most
astonishing miracles of Divine Providence, the Faith is still secretly
preserved in Japan. In 1865, our Missionaries had the ineffable
happiness of discovering there about 200,000 Christians. The
" Annals of the Propagation of the Faith"* give the history of this
discovery, and of the preservation of the Faith during more than
two hundred years in an infidel country, without bishops or priests.
The divine torch, thrown out of Japan, was carried into the
interior of China and the Indies, and to the Iroquois and Illinois,
savage tribes lost in the immense forests of North America.
Meanwhile the devil, enraged to see the Church winning the
palm in persecution, and conquering multitudes in distant lands,
raised up a new heresy to disturb her joy. Jansenius, Hishop of
1 Charlevoix, Ilis/, dti Japon, t. II, 1. XV, p. 275.
' 1808.
CATECHISM OF rURSEYERANCE.
603
Ypres, in the Netherlands, was, perhaps unwittingly, its author.

In a work wherein he pretended to explain the doctrine of St.
Augustine regarding grace, and which for this reason he entitled
" Augustinus," there were five propositions opposed to the Catholic
Faith. He denied among other things the freedom of man in some
cases, the impossibility of keeping certain commandments of God,
and the universality of redemption.'
Pope Innocent X. condemned these propositions. The Jansenists,
or disciples of Jansenius, went on maintaining them as much as
before. They published a multitude of works, whose deplorable
effect was to inspire the Faithful with such a great fear of Com
munion, by exaggerating the dispositions necessary to receive it,
that they gradually brought about an abandonment of the Sacra
ments. The chief Jansenists were Arnold, Nicholas, St. Cyran, and
Quesnel. They were ably refuted, as well as the Protestants, by
Bossuet, Bishop of Meaux, and Penelon, Archbishop of Cambray.
Numerous disorders and heresies continually springing upthe
natural consequences of the invasion, daily becoming more general, of
a philosophical paganism, a literary paganism, an artistic paganism,
a political paganism, and a theatrical paganismrequired an expia
tion. Moreover, to obtain laurels for the Doctors who were com
bating heresy, zeal for the Missionaries who were carrying the name
of tho Lord to the nations, and courage for the Martyrs who were
confessing the Paith before tyrants, there was need of some fervent
Moseses, praying day and night on the holy mountain. This beau
tiful harmony never appeared more clearly than at this moment.
An immense number of contemplative congregations gave them
selves up fervently to penance and prayer. The most celebrated
was certainly that of La Trappe. Its history is this :
In the seventeenth century there lived at Paris a young eccle
siastic of most noble and ancient family. Endowed with the rarest
gifts, he succeeded in winning the affection of the world. Unfor
tunately, smitten himself with the love of the world, he lived in a
' Here are the propositions :
1. Some commandments of God are impossible to just men who wish to
observe them, and who for this purpose make efforts according to their present
strength ; the grace that would render them possible is wanting.
2. In the state of fallen nature, no one ever resists interior grace.
3. In the state of fallen nature, one has no need of a freedom that excludes
necessity, to make his works meritorious or otherwise ; it is enough to havo a
freedom that excludes constraint.
4. The Semipelagians admitted the necessity of a preventing grace for every
good work, even for the beginning of Faith ; but they were heretics inasmuch
as they thought that tho will of man could either resist or obey it.
5. It is a Semipelayian error to say that Jesus Christ died or shed His bloorj
for all mankind.
G04
CATFOTTISM OF PERSEVERANCE.
dissipation and pomp that gradually led him away from the priestly
spirit His name was Armand De Ranee, born in Paris in 1626.
God, who had designs of mercy over him, made him understand the
dangers to which he was exposing his soul. Yielding to grace, the
young Priest sold his patrimony, and distributed the amount in
good works. He then retired into a monastery of the Cistercian
Order that was called La Trappe, and resolved to revive there the
ancient rule of St. Benedict. The religious who observe this rule
at the present day are called Trappists.
Over the threshold of the monastery we read the words : " This
is the house of God ; blessed are they who dwell in it." It is so
much the house of the God of Charity that all strangers, without
distinction of rank, or country, or religion even, are here received
and treated as friends, as brethren. The religious who opens the
door prostrates himself at the feet of strangers to ask their blessing.
This is Abraham falling down before the angels ! He then leads
them into a hall set apart for guests, and goes immediately to
make the visit known to two religious charged with the reception
of travellers. The religious, on arriving, prostrate before the
strangers, lead them to the foot of the altar of the Blessed Sacra
ment, and after some moments of prayer take them back again to
the hall, where a few verses of the " Imitation" are read for them.
The guests are then intrusted to a religious charged to take care
of them, and called the " Brother Host." He leads them to the
guest-house, refreshes them as best he can, and gladly renders them
all the services in his power. Abraham and the other Patriarchs,
those ancient models of hospitality, did not show more eagerness in
welcoming and entertaining their guests.
When a religious is about to make his profession, he writes to
his family renouncing all his goods; he thinks no more of the world
unless to pray for it. When the Abbot hears of the death of the
parent of any religious, he recommends the departed soul to the
prayers of the community, without mentioning the name; he says
in general that the father or mother of one of the brothers is dead.
The religious keep their eyes cast down, and never look at strangers.
They observe perpetual silence, save that they may speak to their
superiors. When they are together at work or elsewhere, they
communicate their thoughts by signs.
The Trappists work as they pray, with that gravity which be
comes a holy action. Occasionally a brother, striking his hands
three times, reminds the others to raise their hearts to God ; and
lo! every religious, motionless, petrified as it were on the spot
where the sound of the signal reaches him, stands rapt in meditation.
To see these religious with their hands crossed on their breasts, their
CATECHISM OV I'EESEVEEANCE.
605
heads a little bowed, their eyes fixed on the groundto see them
standing on scattered stonesyou would imagine them so many
tomb- statues in the midst of a scene of ruins, you would say
that some magic word had stolen the breath out of their bodies.
In effect, their souls are no longer on earth, where miseries are so
oppressive and joys are blended with so many sorrows; they are in
Heaven, they repose in the contemplation of that eternal beauty
which will be their reward.
Pope Innocent III. called St. Bernard's monastery the " wonder
of the world :" we may say the same of La Trappe. The life^led
there is truly angelic. There is no sight more touching than the
constant recollection of the religious at work, in the refectory, and
especially in the church. On fast days they have for dinner a piece
of brown bread, with some herbs boiled and seasoned with a little
salt; their collation consists of two ounces of dry bread. They
sleep with their clothes on. A rough straw mattress, laid on boards,
serves them as a bed. They rise at midnight to chant the office.
Every day they give several hours to manual labour ; this labour
consists chiefly in tilling the ground.
What a sight is that of the dying TrappistI "What deep philo
sophy ! What a warning to men ! Stretched on a little straw and
ashes in the sanctuary of the church, he exhorts to virtue his brothers
ranged in silence around him, while the funeral bell tolls his last
struggle. It is usually the living that encourage the sick to quit
life bravely. But here is something more sublime. It is the
dying man that speaks of death at the portals of eternity : none
has a better right ; and, with a voice that seems an echo of rattling
bones, he authoritatively summons his companions, his superiors
even, to penance. Who would not heave a sigh on seeing this
religious, after living in so holy a manner, still afraid of his salva
tion at the hour of the terrible passage ?'
When a religious is in his agony, he is carried to the church,
where, laid on ashes, he receives the Sacraments. He generally
remains in this position till he expires. His brethren do not leave
him ; a number of them remain near the bier, reciting prayers up
to the moment of burial. The funeral service over, the deceased
is borne to the cemetery. After long prayers, the Trappists, in
order to do violence to Heaven in favour of their brother, prostrate
three times on the ground, and three times in this suppliant attitude
send forth with a loud voice this cry of pardon : Vouchsafe, 0 Lord,
to have mercy on a poor sinner ! The brother buried, another grave,
which all salute, is half opened for the next to die. Often may a
1 G6nie du Christianismc, t. lit., [>. -ll).
606
religious be seen on his knees at the side of this grave, looking into
it with delight, and saying, I hope it will be mine !
These desires of death which the Trappist feels are not to be attri
buted to a disgust for life or to a disrelish for his state. No, they
are only the sighs of an exile, who longs for a return to his country,
or of a child, that, far away from its dear father, burns to throw
itself into his arms. A simple wooden cross, raised over the grave,
informs the traveller of the place wherein reposes one of those men
of whom the world was not worthy ; one of those men who had,
perhaps, buried in the obscurity of the cloister, the glory of talent,
birth, and wealth. Great and useful lesson for the world, if it
could, or rather if it would, understand what is for its good !'
Let us speak of another wonder that shows us no less splendidly
the solicitude of that Providence which watches over the Church.
Heresies and schisms bring forth disorders : it is necessary not only
to expiate them, but also to recall to the path of duty their unfor
tunate victims. God, in the infinite treasures of the divine mercy,
finds a means of saving guilty man, and rehabilitating him in his
own eyes by restoring him to virtue. Such was the end of a great
many religious institutions established from century to century, and
especially of the Order of Our Lady of Refuge.
Founded as an asylum for unfortunate women, the Order of Our
Lady of Refuge has this very remarkable feature in it, that it also
receives virtuous women, sometimes ladies of rank, who must not
be confounded with the penitents. The penitents are admitted to
the religious profession, if they desire it and are found to have the
proper dispositions. Though members of good character are always
chosen for the principal offices of superiority, yet they make, with
the penitents who are nuns, but one society. They have but one
mind and one heart. They are perfectly the same in dress, and in
manner of life. And why should the innocent be thus confounded
with the guilty ? Why a sacrifice so painful to self-love ? The
more easily to gain poor sinners to God !
Catholic charity goes still further. The Sisters of fair fame, in
order to keep the others by their example in the way of penance,
make a special vow to take care of them, and never to consent that
the number of penitents, who must be two-thirds of the community,
should on any account be reduced. " Herein," says Father Helyot,
" we must so much the more admire the charity of these holy women
as it touchingly represents to us the charity which Jesus Christ had
1 The reform of La Trappe has lately been approved of by the Sovereign
Pontiff. A motive of consolation and hope for the future is that the number
of Trappists is at present greater tliau ever before.See l'Hisloirc de la Trappe,
'2 vol. in-8, par M. Guillardin.
C.ATECU1SM OP rEUSEVEEATfCE.
607
for us, when He took the form of a sinner in order to deliver us from
the slavery of sin."'
In other Congregations, established for the same end, the sweetest
and most merciful names covered the errors of those weary stray
sheep. They were called "Sisters of the Good Shepherd" and
" Sisters of Magdalen," to denote their return to the fold and the
pardon which awaited them. That they might have no ideas but
those of purity around them, they were clothed in white : whence
they were also called the " White Sisters." In some places a crown
was put on their heads, and the hymn Vent, Sponsa Chrieti!
Come, 0 Spouse of Christ !sung when receiving them. These con
trasts were most worthy of a religion which could help without
offending, and deal tenderly with the weaknesses of the human heart
while rooting out its vices.* Could any better means be adopted to
teach these poor sinners that repentance is the sister of innocence ?
The Congregation of Our Lady of Refuge took its origin at Nancy
in the year 1624. It owned as its foundress the venerable Mother
Mary Elizabeth of the Cross of Jesus, who was born at Remiremont
in Lorraine on the 30th of November, 1592. Her parents were of
ancient nobility. From her childhood the young Elizabeth distin
guished herself by an extraordinary love of suffering. Young as
8he was, she wore a hair-cloth three times a week. Though coarse
food turned her stomach, she would take nothing else : she so
mortified her taste that she at length lost it. So many penances
made her very sickly. Hence, her mother was doubly anxious
about her : she took care herself to see her go to rest every evening
and to settle her bed. But when she departed, the little Elizabeth
would rise from her neatly arranged bed and lie down on the floor.
It was thus that this angel of expiation chastised her innocent flesh
and prepared the way for her vocation.
God, who from her earliest years wished to make her a perfect
victim, also permitted creatures to persecute her. She had all the
qualities of an accomplished young girl. Yet she became an object
of hatred and aversion to her parents, when they saw that she was
unwilling to engage in the bonds of marriage. Her mother began
by taking away her books of devotion. In their stead she was given
the most dangerous novels, and obliged to quit her confessor. Here
then was this holy girl deprived of the most powerful means of her
sanctification. Her mother would not stop. She made her daughter
wear all the finery most likely to show her off to advantage, and
took her thus into worldly assemblies ; but the young virgin never
1 Instead of speaking of the present, I should have spoken of the past :
this Order, like so many others, is, alas .' no more.
' Chateaubriand, t, IV., p. 115.
608
CAiKCUlSil Of PliliSl VKKAKCE.
ceased having recourse to God, and opposed nothing to evil example

but prayer, mortification, and the frequentation of the sacraments.
The mother, who made no progress this way, tried another.
She overwhelmed with insults the innocent lamb that would not
answer a single word. She once beat her so much that she became
sick herself, and was obliged to keep her bed for two months. This
sickness did not convert her. Hardly on her feet again, this un
natural mother dressed out her daughter in garments all rags. She
then took her, thus attired, through the most public streets of the
town. To make her more ashamed, she would stop and tell a great
many people whom she met that her daughter was mad. The
meek Elizabeth, on her side, thought herself happy in being exposed
to the contempt of men for the love of God.
At length her parents resolved on engaging her, whether will
ing or not, in the married state. They drew up an agreement
without her knowledge, and threatened to take her life if she did
not obey ; still they could not obtain any consent from her. Over
whelmed with ill-treatment, she fell sick. This did not prevent all
the preparations being made for her wedding. On the day appointed
this poor girl, who could scarcely stand, was made rise from her bed
in order to be taken to the church. It was thus that she was
married.
God was pleased to let her appear in all states a perfect model
of tho cross. A father's and a mother's anger had begun to plant
this cross in her heart, but it was sunk much deeper there by the
ill temper of a brutal husband, who increased her sufferings,
and even studied to invent new ones. He despised her, and took
from her the management of his house. From contempt he passed
on to insults, rough treatment, and a rage that induced him to beat
her cruelly.
One very cold day, both being in the country and on horseback,
it was necessary to cross a river that was pretty rapid. This heart
less man, mounted on a fine strong horse, had nothing to fear ; but
his wife, having only a little pony, was exposed to evident danger
in thus attempting to advance. He wished, however, that she should
try. She obeyed. But her pony, unable to resist the force of the
current, was swept away down a considerable distance, without this
pitiless husband's going to any trouble to save his wife. She would
have been lost only for some peasants, who drew her out of the
water.
Yet, far from complaining, never was there an affectionate wife
more untiring in keeping her husband company, and rendering him
services. Elizabeth acted as a most humble servant. At length
God put an end to her many sufferings. Her husband, father, and
669
mother, all died. Finding herself free, she retired to Nancy, where
ahe founded the Order of Our Lady, and died the death of the Saints
in 1649.'
To relieve their corporal miseries and repair the breaches made
in their virtues, is not the only way to do good to men. We are no
less useful to them if we render Ood propitious to them by fervent
prayers, which disarm His justice, prevent His chastisements, and
draw down His blessings.
This remark alone shows us how important it is to have Religi
ons Orders consecrated to expiation. But among all one of the most
useful is that of the Perpetual Adoration, established to repair the
outrages done to Our Lord Jesus Christ in the Most Holy Sacrament.
As a matter of fact, if God nowhere shows Himself more amiable
than in this mystery, must we not conclude that outrages done to
the Adorable Eucharist are the most painful to Him, and, con
sequently, the most capable of provoking His wrath and bringing
on the world the most dreadful punishments ? Such outrages re
quired a public, splendid, constant reparation. True, there were
Corpus Christi processions established for this purpose ; but, by the
malice of men, even processions became a new occasion of outrag
ing the Saviour. There remained one other means of reparation, a
Religious Order. Providence, which fears to be obliged to punish,
inspired the thought of it, and the Order of the Holy Sacrament
was established.
It sprang up at Marseilles in 1634. The founder was the
Reverend Father Anthony Le Quien, a Dominican. This Order is
intended to repair the outrages and irreverences that heretics and
the majority of Christians commit against the Adorable Eucharist,
and to obtain by fervent and continual prayers that Our Lord, shut
up in tabernacles, may be known by the whole world. The religi
ous of this Order, consecrated to recollection, observe a most strict
silence. They go very seldom to the parlour, and speak to their
relatives only twice a year at most. There are always two in ado
ration, day and night, before the Blessed Sacrament. They relieve
one another every two hours. Nothing, even to their dress, but
continually reminds them of the end of their vocation ! They wear
a black habit. On this habit there is a monstrance embroidered
with yellow silk near the heart, and another on the right arm, to
say to them continually that their affections and actions ought to be
referred to the honour of the Blessed Sacrament."
Though always repulsed, the devil was neither discouraged nor
' Hflyot, t. IV., p. 344, et M. Boudon, le Triomphe de la Croix ou Vie de la
V. Mere Elisabeth de Jttus.
jHflyot, t.lV., p. 424.
VOL. HI.
40
610
vanquished. On the contrary, the eighteenth century was about to

open, and with it a more general and bloody war. Childhood, so
dear to Our Lord, childhood, to which the future belongs, was going
to be warmly disputed about by impiety, certain that society would
belong to it if it could only possess itself of the rising generations.
To meet this new attack, and to preserve at least a small number of
the elect who would not, amid the general defection, bow the knee
to Baal, Our Lord brought out new auxiliaries to the numerous
congregations already devoted to the relief of the poor and the in
struction of the young. Among them we count the congregation of
the Hospital Sisters of St. Thomas of ViUanova, and that of the
" Nevers" Sisters of Charity and Christian Instruction.
In 1 624, there was born a man of God, who, having become an
Augustinian, bore the name of Father Angel Le Proust. A member
of the Bourges community, he was appointed Prior of the convent of
Lamballe in Brittany. In the course of his travels and missions, he
could not behold without pity a multitude ofchildren and poor people
quite abandoned, owing to the ruin of many refuges and hospitals. The
Spirit of God, with which he was animated, inspired him to found
a society of pious Sisters for the restoration of these places so dear
to Our Lord. The canonization of St Thomas of Villanova, Arch
bishop of Valencia, which occurred in 1659, under Pope Alexander
VII., confirmed him in this thought ; and the example of this father
of the poor led him to walk in his footsteps as far as circumstances
permitted. This was the reason why he placed his rising associa
tion under the protection of St. Thomas of Villanova, whose name
it retained.
God blessed the good man's project. From the beginning, a
great many young women presented themselves. He gave them
statutes and regulations conformable to the rule of St. Augustine.
He did more. Besides setting them a noble example, he communi
cated to them his spirit : a spirit of charity, simplicity, modesty,
and poverty. Faithful to its origin, the Congregation of the Sisters
of St. Thomas of Villanova has been, and still is, of great servioe
to the Church.
The mother house, which is in Paris, has the miraculous statue
before which St. Francis de Sales obtained deliverance from his
terrible temptation of despair. To this house is attached a dispen
sary, in which the charitable Sisters every day dress sores and
wounds gratuitously. Their Order counts a great many houses,
especially in Brittany, Picardy, and Normandy. At Paris they
have the Hospice of Sick Children or of the Infant Jesus. They
everywhere occupy themselves successfully with the care of the sick
and the education of poor children. They have also boardingschools for young girls of a higher class.
611
Their profession is accompanied with a ceremony which no one

can behold without being deeply moved. After the Nun has pro
nounced her vows, a poor little girl of seven or eight years comes
up to her standing near the Holy Table, and places a ring on her
finger, saying, ' ' Remember, my sister, that this day you become
the spouse of Jesus Christ and the servant of the poor." To whom
are these words addressed ? Sometimes to the daughter of a noble
house. By whom are they addressed ? By a poor little beggar. In
virtue of a miracle reserved to Catholicity alone, the tables are
turned : the mistress becomes the servant, and the servant becomes
the mistress.
Though not exactly the same, a like devotedness is the soul of
the Congregation of the Nevers Sisters.
Founded in the little town of Saint-Saulge, in 1683, by the
Reverend Father de Lavenne, a Benedictine Priest, this Congrega
tion, like all strong institutions, grew slowly, preserving with care
that spark of sacred fire which the pious founder seemed to have
taken from the heart of St. Vincent de Paul. Thus was it able to
survive the great catastrophe of the French Revolution, and, in
spite of difficulties, to enter on such developments that it counts at
present more than two thousand religious. Its zeal, increasing with
the wants of the Church and of society, embraces the most varied
works. The visitation of the poor and sick at their homes, hospitals,
refuges, schools for the children of the people as well as for girls of
the better classes, orphanages, penitentiaries, asylums : all these find
a place on its list. Though the nuns only make temporary vows,
they are no less faithful to their holy engagements, nor less attached
to their numerous and painful employments.
Prayer.
0 my God ! who art all love, I thank Thee for having mul
tiplied the means of preserving the just in virtue, and bringing back
sinners to repentance. Grant that, whether just or sinners, we may
profit of so much goodness.
daily make a little visit to the Blessed Sacrament.
612
LESSON LTI.
cnaisTiANrrr peeserved and propagated, (eighteenth centurt.)
The Church attacked : Philosophy ; Jansenism. The Church defended : the
Abbe De La SalleBrothers of the Christian Schools ; St. Alphonsus
LiguoriCongregation of the Holy Redeemer. The Church consoled :
Conversion of Princes of the Imperial Family of China ; Conversion of
the Illinois.
In the fifteenth. century, Paganism, having returned among Chris
tian nations, brought with it the principle of free thought Follow
ing this principle, professed before their day, Luther and the other
pretended reformers said to the peoples, " There is no religious
authority that can command you ; take the Bible : read it, and
believe whatever appears to you true, that is, whatever you like."
This fatal principle was only too well understood. The disciples of
Luther and Calvin maintained on the pretended authority of the
Bible all kinds of errors, and justified all kinds of excesses. Men
soon went further. They took the Bible aside, and every one, in
order to regulate his belief and conduct, interpreted it according to
the suggestions of his own corrupt heart. Whatever flattered the
passions was the truth.
Nevertheless this shameless and unbridled impiety durst not, save
timidly and rarely, show itself in France during the reign of
Louis XIV. But scarcely had this prince descended into the tomb
when Philosophy, that is to say, pagan incredulity, threw off its
mask. Under the regency of the Duke of Orleans, it brought about
a depravity of which the very recollection still makes and ever will
make all virtuous persons blush. Thus far, however, it had re
served its shameful mysteries for the upper classes of society. It
remained for it to silence the last whisperings of remorse in the
souls of its adepts, and to spread its poison among the people.
The philosophers set to work. There was a deluge of impious
and obscene pamphlets. France, at least in part, was covered
with them, and corrupted even to the marrow. A dull fermenta
tion, a general restlessness, the frightful symptoms of an approach
ing crisis, soon manifested themselves on all sides. Society found
itself in convulsions, like an unfortunate man that has just taken
poison. The Lord, who punishes only with regret, raised up great
Bishops to point out the danger, and to restrain the peoples on the
brink of the precipice. That He might move them, He revealed to
them the wonders of His love in the mystery of the Sacred Heart.
Finally, that He might keep alive at least a spark of faith, by
613
sealing up Christianity in the hearts of the lower classes, He called

forth a real man of faith and charity, if ever there was one.
It was time for him to appear ; for the moment was drawing
nigh when the shameful and pernicious doctrines of impiety were
about to descend even to the lowliest cottage. Already Religion,
the chaste daughter of Heaven, had been banished from the palaces
of the great. The people in their turn, slavish imitators of their
masters, were about to banish it with scandalous ingratitude from
the domestic hearth. Most parents would soon cease to mention its
name to their children ; they would no longer teach them to love
and bless it. What do I say ? They would teach them by their
language and example to despise, hate, and blaspheme it. So much
ingratitude was not capable of cooling the love of God towards His
guilty creatures.
As He chose the eve of His death to leave ungrateful men the
most wonderful token of His charity, by instituting the Blessed
Eucharist, it would seem that He wished, on the eve of the bloody
outrages that were preparing for him, to give the world one proof
more of His paternal solicitude. There was question of saving
childhood, of making up to the rising generations for the inability
or the perversity of parents. And behold ! God leads forth from
the treasure-house of His mercy one of those rare men destined
to procure the salvation of peoples and the edification of the Church.
This man was the Abbe De La Salle, so justly called the friend and
benefactor of childhood.
He was born at Rheims on the 30th of April, 1651, of a family
as pious as it was respectable. From his earliest years he gave
sure signs that he was born for virtue. The sacred names of Jesus
and Mary were the first that he distinctly pronounced. All his
delight was to make little chapels,, and to imitate devoutly the
ceremonies of the Church. It was enchanting to see him at the
foot of an altar : one would have said that it was an angel clothed
in a human body.
Meanwhile this child, enriched with so many graces, began to
apply to study ; but he sought after human knowledge only as a
means of one day fulfilling the duties of his state : very different
from most others, who work only through fear, vanity, ambition,
or a vain curiosity ! Though still young, he declared to his parents
that he thought himself called to the ecclesiastical state, and re
ceived the tonsure. He was soon afterwards appointed Canon of
Rheims, and sent to the seminary of Saint-Sulpice, Paris, to make
' his theological studies.
His modesty gained him the favour of everyone. Having
finished his course of theology, he returned to his family, and
614
began to show some of that ardent zeal which consumed him for
the salvation of souls. He laid the foundations of the Christian
Schools for little boys : some kind ladies helped him in his enter
prise. The good fruit of these first establishments inspired a desire
of having new ones; but the works of God must suffer contradiction.
That of the Abbd De La Salle should receive this glorious seal.
Because he had living with him the masters of the new
establishments, and had transformed his house into a religious
community, the world treated him as a fool, whose head was turned
with indiscreet zeal : the more reserved were satisfied to pity him.
He, on his part, arming himself with patience and confidence in
Him whose glory he was seeking, let people talk, and went on with
his work. After the storm followed a calm.
Informed of the benefits that the new Order was conferring on
poor children, the Cure of Saint-Sulpice, Paris, wished to have
some Brothers to direct the schools of his parish. The Abb6 De La
Salle agreed. The schools were established and a novitiate
founded. The Order grew amid contradictions, poverty, and con
tempt. The holy founder gave the Brothers a number of rules full
of wisdom, as well for their own guidance as for that of the chil
dren. These rules, still in vigour, are far superior to all the plans
laid down by men of the world for the education of youth.
Meanwhile, the Abbe De La Salle was suffering much from
violent rheumatio pains, and many a time did he sigh for the
moment of his deliverance. At length the Lord heard his earnest
prayer. After receiving the Last Sacraments with angelic piety,
he addressed the Brothers, assembled round his bed, in these words,
which apply equally to all Christians : "If you wish to persevere
and die in your state, never have intercourse with worldly people ;
for you would gradually begin to like their mode of acting, and
would enter so deep into their conversation that you could not help
admiring their discourses. This would lead you to unfaithfulness,
and, being no longer faithful in the observance of your rules, you
would become disgusted with your state and at length abandon it."
A cold sweat that set in prevented him from saying more. He
fell again into his agony, and pronounced these words : " Yes, I
adore in all things the dealings of God with me." A few hours
afterwards he joined his hands, raised his eyes to Heaven, and sur
rendered his soul to his Creator, the same day' that his Saviour had
died on the cross for all mankind : the 7th of April, 1719. This
great servant of God was then sixty-eight years of age.'
1 Good Friday is bere referred to. (Tv.)
* The process of his beatification has been begun.
615
Among the Brothers there is a rule, very difficult no doubt, but

full of wisdom. According to this rule, they cannot speak at
recreation until they have obtained the permission of the Brother
Director. This rule, as well as all the others that establish their
institute, was approved at Rome by Pope Benedict XIII. in 1 725.
God has blessed this useful Order. It counts at present more- than
three hundred establishments and two thousand Brothers, in France,
Italy, Belgium, and even outside Europe, giving a gratuitous and
Christian education to more than a hundred and forty thousand
children.
Never can this Order be esteemed as much as it deserves. For
the Brothers are (a) the instruments of the goodness of God in the
salvation of the poorest and most abandoned children. God wishes
that all men should come to a knowledge of Religion. But how,
especially in these evil times, can the children of the poor acquire
this knowledge, if there are no Christian and gratuitous schools in
which the truths of Religion are taught ? The Brothers supply (4)
for the deficiencies of fathers and mothers in the Christian instruc
tion of their children. The poor, employed as they necessarily are
in labouring for the support of their families, have neither the time
nor the means to instruct their children. How kind, then, is it of
Providence to give poor, abandoned children parents according to
grace, who make up for the most important duties of parents ac
cording to nature ! The Brothers are (e) the apostles and guardian
angels of the children. What is there more common in town or
country than to see idle and roaming young people, learning all the
evil that the devil puts in their way, engaging in amusements that
destroy shame and lead to the greatest crimes ? Now, what need
have these crowds of children that some persons should keep them
away from such disorders, and inspire them with so great a horror
thereof that they will themselves itvoid the danger !
All the benefits that the Brothers procure for little boys, the
Sisters devoted to instruction procure for little girls. What we
have said of the former must be applied to the latter. The same
devotedness merits the same praise.
While the institution of the Venerable Abbe* De La Salle was
depositing in the heart of society a germ of salvation that should be
developed after the catastrophe of which France was about to be
the victim, there was a holy Bishop accomplishing in Italy another
mission equally important. Jansenism, of which we spoke in the
last century, had united with impiety to sap the foundations of
Religion. Impiety struck its-blows in the broad daylight, and its
ally Jansenism worked in the dark. A fierce wolf, hidden under
the skin of a sheep, it strives to reach the heart of the Church.
616
CATECHISM OT PERBEVRRANCE.
Catechism, asceticism, literature, sermons, books of piety, theology,

liturgy : there is nothing but it touches, and whatever it touches it
defiles. A slavish fear takes the place of charity towards God.
The Sacraments are abandoned, are turned into mockery : the
August Eucharist, the vital principle of Catholic piety, is an object
of terror. The true spirit of Christianity is extinguished. But
Providence is present : numberless barriers will be set up against
the threatened invasion.
Among the men whom God called on this serious occasion to
combat Jansenism, and to renew piety by bringing men near that
admirable Sacrament which is its source, no one refuses to place the
holy Bishop Alphonsus Mary Liguori in the first rank. This great
Saint was born at Naples on the 17th of September, 1696. En
dowed with the happiest dispositions, Alphonsus learned, like the
young Tobias, to fear God from his childhood. Devotion towards
Our Lord and the Blessed Virgin, obedience to his parents, an
angelic modesty, and a great love for the poor were the virtues that
shone in him from the dawn of his career. His progress in the
sciences was so rapid that at sixteen years of age he received the
degree of doctor with applause in the University of Naples.
He soon practised the legal profession with success ; but an un
foreseen accident that happened to him while pleading a cause
made him feel more keenly than ever the vanity of worldly things,
and decide on entering the ecclesiastical state. His parents were
for a long time opposed to his vocation. At length the will of God
was so clearly manifested that they gave their consent. Once pro
moted to Holy Orders, Alphonsus applied himself earnestly to the
virtues of the sublime state which he had embraced. The poor in
habitants of the country were the special objects of his care. He
went about speaking to them of God, and, after the example of Our
Lord, preaching in the most obscure villages with admirable fruit.
This was because he added to eloquence the practice of mortification,
prayer, and poverty.
He soon gathered round him a number of Priests full of zeal for
the salvation of souls, and thus laid the foundations of the Congragation of the Most Holy Redeemer, intended for the instruction of poor
country people. After endless difficulties and contradictions raised
against him by all sorts of persons, Alphonsus obtained from the
Sovereign Pontiff a confirmation of this new Religious Order.
Providence blessed it. It is now spread over the various parts of
Europe, to the great edification of the Church.
His Congregation established, the Saint employed himself in
writing books for the direction of souls and the refutation of errors.
Such was the ability with which he fulfilled this difficult task that
CATECHISM OT PERSEVKRAHCE.
617
Sovereign Pontiffs have declared this pious and learned author to

have been raised up by Providence to stem the torrent of evil doc
trines spreading with frightful rapidity during the last century.
The Saint, in spite of himself, was appointed Bishop of St. Agatha,
in the kingdom of Naples. In his new position Alphonsus showed
himself, as elsewhere, a tender and watchful father, a firm and
enlightened superior, an experienced director, and a missionary full
of zeal.
He was so charitable towards the poor that, in a famine which
visited the country, he sold all that he possessed to relieve them.
This not sufficing for their wants, they went in crowds to look for
the charitable Bishop, who, meeting them, began to weep, and
said, " I have nothing more, my poor children j I sold all to help
you. I wanted to borrow for your sake, but I was refused." And
while these touching words fell from his lips, abundant tears ran
down his cheeks.
Ardent as was his charity for the poor, his love for God, espe
cially for Our Lord Jesus Christ in the Most Holy Sacrament, was
as lively and tender. He has left a proof of this in his excellent
works, so full of confidence and piety that they seem to have been
written on the burning Heart of the Saviour. "We need only men
tion his Visits to the Blessed Sacrament and the Blessed Virgin,
The Practice of the Love of Our Lord, and The School of Bethlehem.
That filial confidence in Our Lord which Alphonsus so elo
quently recommended to others he practised himself. We cannot
refrain from citing an example. One day his religious found them
selves in extreme want : the cash-box was empty. It was in the
morning, and there were only two loaves for dinner. The house
keeper came to inform him. *' Don't be uneasy," he replied.
Scarcely had he spoken when a knock was heard at the door:' it
was two beggars asking an alms. The Saint ordered the two loaves
that made up all the provisions of the house to be given them.
The housekeeper could not help remonstrating with him, and say
ing in a rather vexed tone that he would no longer be able to have
a dinner for the community unless care were taken to provide the
materials for it. "My brother," said Alphonsus to him, "have
you ever been in want of what was necessary ? Cannot Our Lord
change the very stones into bread ? He daily feeds the little birds :
will He abandon us ? Man of little faith, have courage !"
Hereupon the Saint withdraws, enters the sacristy, and puts on
a rochet. He then goes and casts himself at the foot of the altar.
After a moment's adoration, he ascends the steps, makes a profound
' A peine arait-il parl6 qu'on aonne a la porte. (7V.)
618
CATKCHI8M OF PER8EVERANCE.
bow, and, rapping gently at the door of the tabernacle, says with
singular confidence, " My God ! I know well that Thou art here.
We have no bread." He makes a second salutation, and retires.
How could Our Lord, who said, Come to Me all you that are
burdened, and I will refresh you? resist such childlike confidence and
simplicity ? Scarcely has the Saint returned to his room when he
hears a knock. He is called for ; he goes down : it is a messenger
with a large sum of money from an unknown lady. And so the
community have whereon not only to dine, but to maintain them
selves for a long time !
A few years before his death, Alphonsus renounced his bishopric
of St. Agatha to retire into a convent of his Order at Nocera, where
he lived to the age of ninety-one years. "When he was at the point
of death, the religious came to ask his blessing and last advice.
He granted them this twofold favour, and with a touching voice
concluded thus : " My children, save your souls." A little while
afterwards he fell into a sweet agony, and departed this life in the
peace of the Lord on the 1st of August, 1787.* Beatified by
Pius VII. in 1815, he was canonised by Gregory XVI., on the
26th of May, 1839.
The numerous conversions prepared by the Abbe De La Salle,
or effected by St. Liguori, were not enough to indemnify the
Church for the losses that she had sustained. In those most evil
days, impiety raised its head and marched to its purpose with
banners unfurled. Publications more licentious than ever before,
and full of the most detestable calumnies, were daily appearing, and
were dragging into the abyss a multitude of weak and presumptuous
souls. But God will always have the number of His elect ! If
to-day the Church sheds a tear of sorrow, she will to-morrow shed
one of joy. If great scandals afflict her, splendid conversions, noble
examples will show forth her glory, though it were necessary to
seek them at the ends of the earth. This is what happened in the
times of which we speak.
Missionaries had penetrated even to the court of the Emperor of
China. Among the princes of the royal family, there was one who
had thirteen sons. The third was a distinguished military officer,
well instructed in his religion, and in the sciences of his country.
He made the acquaintance of a Missionary, and asked him for an
explanation of some of the truths of the Christian Religion. The
Missionary hastened to gratify him. Grace worked on the heart of
the young prince, and he resolved to be baptised ; but many
' Matt., xi, 28.
' Ital lan Life of St. Alphonsus. Regarding the house of Nocera, aee the
Trois Rome, t. IJ.
619
obstacles stood in the way of so serious a step. Meanwhile, one of

his brothers was sent to the army. Before setting out, he asked for
Baptism with so much earnestness that the Missionary felt it im
possible to refuse him. He baptised him, and called him Paul.
He granted the same favour to the prince's wife, and gave her the
name of Mary. The brother whom we mentioned above, touched
by these examples, also asked for Baptism, and received it with all
his family. The other brothers had one after another the same
happiness.
But the cross is always the portion of the friends of God.
Through hatred of the Faith, all this illustrious family was con
demned to banishment, and the father, still an idolator, was in
cluded in the same sentence. They departed full of joy that they
had been thought worthy to suffer something, that is to say, the
loss of honours and riches, for the glory of Jesus Christ. This
family consisted of thirty-seven princes of various ages, as many
princesses, and about three hundred servants, most of whom had
received baptism. Banishment was only the beginning of their
sufferings : they should render a more illustrious testimony to Jesus
Christ. The Emperor commanded these generous confessors to be
degraded from their rank as members of the imperial family and
laden with chains.
New severities were soon tried. An order was given to take
some of these fervent neophytes with a view of putting them to
death, doubtless in the hope of terrifying the rest. They were
therefore summoned ltefore the tribunal of a superior mandarin, and
they appeared to the number of thirty-six. Nine chains were put on
each one of them,even on the smallest children, for whom there
were none suited to their age. Eight of the party were picked out,
and cast into various prisons. Several lost their lives in the midst
of the most unworthy treatment. Others were sent into a place of
exile where they died. Some of the princesses met the same fate.
This illustrious family of martyrs and confessors imitated the fervour,
the charity, the patience, the lively faith of the Early Christians,
and prepared the way, by their example and blood, for the new con
quests of Religion in the vast empire of China.'
Immense as that God who is its Author, the Catholic Religion
was filling up the places left vacant by modern pagans. In China
it is the princes of the royal family whom it bows under the yoke of
the Gospel. In North America it calls the savages, and makes them
the children of Abraham. Holy Religion ! how canst thou take so
many tones of voice and vary thy means so well as to find the way
i Extract from the Letters of Fere Parennin.
620
to every heart ? It is a secret of thine own ; it is the seal of thy

divine origin. "We are going to admire it in the conversion of a
new people.
Amid some of the coldest forests of America wandered the nation
of the Illinois. They were cruel and savage above all others, as one
trait in their character will show. Let us hear a missionary who
knew them before their conversion :
" The greatest glory of an Illinois," he says, " is to make pri
soners and lead them off alive. When he arrives with ope of his
prey, all the village tunis out, and lines the road along which the
prisoner has to pass. This reception is very cruel: some pull off
his nails ; others cut off his fingers or ears ; others beat him with
sticks. The prisoner being condemned to death, they immediately
drive into the ground a stake, to which they fasten him by both
hands. He is then obliged to sing his death-song. All the savages
seating themselves round the stake, there is kindled at a short distance
from it a large fire, in which are reddened their tomahawks, bullets,
and other such things.
" They then go, one after another, and apply these red hot in
struments of torture to various parts of his body. Some burn him
with flaming brands ; others slash him with their knives ; others cut
off a piece of his flesh already roasted, and eat it in his presence.
Others again fill his wounds with powder, and rub it all over his
body : after which they set a light to it. At length, all torment
him as they choose, and this for four or five hours, sometimes even
for two or three days. The louder the crie* that the violence of
these pains draws from the victim, the more amusing is the spectacle
to these barbarians."'
Such were the Illinois before their conversion. Now, behold
them after it : it is again a Missionary who speaks :
" The Illinois, having come to see us, delighted us by their piety
and their edifying life. Every evening they said the beads in two
choirs, and every morning they heard Mass, at which, especially on
Sundays and Holidays, they sang various prayers of the Church, in
keeping with the office of the day. This spectacle, which was new,
attracted an immense crowd to the church, and inspired a tender
devotion. During the course of the day and after supper they used
often, either alone or together, to sing sacred hymns, such as the
Diea Irte, Vexilla Regia, Stabat Mater, &c.
" Anyone hearing them would easily perceive that they took more
pleasure in singing these holy canticles than most savages and even
many French people take in singing light and often improper songs.
1 Lettres (dif. dbrig., t. IV., p. 102 et 314.
621
One would be surprised, as I myself was on arriving at this mission,

to see what an immense number of French people there are, not
near so well instructed in their religion as these neophytes. There
is hardly a story of the Old or the New Testament that they do not
know. They have excellent methods for assisting at the Holy Mass,
and receiving the Sacraments. These good savages have not been
left in ignorance of a single one of our mysteries or of our duties.
The first thought that strikes those who meet the Illinois is how
much it must have cost and must still cost the Missionaries to form
them in such a manner to Christianity. But their earnestness and
patience have been amply rewarded by the blessings which it has
pleased God to pour down on their labours.'"
It was not only over their cruelty that Religion triumphed in
converting the Illinois, but also over their gross ignorance. Of this
amazing ignorance, here is a simple proof. One of these savages,
named Chicagou, was brought to France. On his return home, all
that he related to his fellow-countrymen appeared incredible : he
himself sometimes seemed to regard his voyage as a dream. " You
have been paid," people said to him, " to make us believe all these
fine stories." " We would gladly believe," said his friends to him,
" that you saw what you tell us; but something must have bewitched
your eyes, for it is impossible that France could have been so grand
as you paint it." When he said that in France there were five cabins
on the top of one another, and that they were as high as the tallest
trees; that there were as many people in the streets of Paris as
stalks of grass in the prairies, or mosquitoes in the woods ; and that
people there walked about and even made long journeys in movable
leather cabins, he would no more be believed than when he said that
he had seen long cabins full of sick persons, where able surgeons
made the most wonderful cures. "Look here!" he would say
to them pleasantly, " if you lost an arm, a leg, an eye, or a
tooth, and were in France, you could get another in its stead,
without a sign of any difference appearing.'" This simple account
enables us to understand what the Missionaries so often repeat to
the savages, that before making them Christians they must make
them men.
Admirable Religion, ever old and ever new ! the miraculous
change that you have wrought for eighteen centuries one after
another on the various peoples of the world, you still work to-day.
As a proof of this fruitful power, we are going to present a letter
written to the Holy Father in 1 840 by the King of the Gambier
Islands, converted to the Faith with all his people four years pre1 Lettru idif. abrig., t. IV., p. 107 et 314.
* Ibid., t. IV., p. 102 et 314.
622
viously. "Who would believe on reading it that, a short time before,

the author was a cannibal f ,
" Onr Father,
" I love you who love us so much. Permit us to address our
homage to you, because we love God and we also love you. You
sent us a Bishop and some Priests to teach Mangareva the holy word
of Jesus Christ: you are the Sovereign Pontiff of the Church.
Bless us who now love God truly. Not long ago we were abandoned
to ourselves like the beasts of the fields ; we were a wicked people,
resembling the brute rather than man. It is only a short time since
we became good under the reign of God. We are now your chil
dren and the children of the Church. "What a happiness that you
were pleased to turn your thoughts towards us I
" We rejoice in the Blessed Mary. We have Our Mother at
Mangareva. It was the Missionary Caret who brought us her statue.
We are very fond of Mary, and this country has been consecrated to
her. Mary is, therefore, our Mother, and we are her children.
Mangareva has celebrated a festival in her honour, and it was a
most beautiful festival. Mary is the object of our warmest affec
tions.
" We have also a great love for Jesus Christ : we love Him above
all things. We are now building Him a stone church. We made
a very long journey in a procession of the Blessed Sacrament through
love for Jesus. We carried Jesus Christ in the procession and
solemnly did Him honour. These days are. days of grace. We love
God sincerely, and our whole study is to go to Heaven : this has
made us worthy to receive our First Communion.
" You made me a present of magnificent vestments, which wiU
be carefully preserved, and used on great solemnities. The King of
France has likewise sent me a magnificent sword, which will also be
kept for grand ceremonies. I set great value on the robe that you
sent me : I think it very handsome. It is now some time since the
Missionaries settled at Mangareva. We think that Caret and Laval
were not here merely as travellers. It was they who taught the
good word to the people of Mangareva. Pray for graces for them.
" Formerly we were almost without food : we had nothing but
maize ; now we have plenty. We used to be idle ; we are now
laborious. The Missionaries have accustomed us to work.
" You are good and clement. You have shown yourself such
towards a people lost in these distant seas. My heart belongs entirely
to Jesus Christ: I am one of those who approach the Holy Table
most frequently. Cyprian is my confessor. We are firmly attached
to the word of Jesus Christ, and the Missionaries excite us to
virtue."
CATECHISM OF PERSEVERANCR.
623
This letter, of touching simplicity, renders a splendid testimony

to the truth, so often proved in this Catechism, that the Gospel never
makes way among a people without bestowing on them two benefits:
virtue and civilisation.
Prayer.
0 my God ! who art all love, I thank Thee for having accom
plished in so evident a manner the prophecy that the people of the
East and the West would embrace the Gospel, while the children of
the kingdom should be cast out. Graciously preserve the Faith
among us.
as myself for the love of God; and, in testimony of this love, /
will never read doubtful books.
LESSON LIII.
CHRISTIANITY PRESERVED AND PROPAGATED. (EIGHTEENTH CENTURY,
continued.)
The Church attacked : Voltaire. Judgment of God on Voltaire. Rousseau.
Judgment of God on Rousseau. Voltaire and Rousseau judged'eaeh by
the other and by himself. The Church defended : Bergier, Ncnnotte,
Bullet, Guenee. The Church consoled : Madame Louisa of France.
The pagan ideas sown in Europe by the Renaissance, and developed
by Machiavelli in political affairs, by Luther in religious affairs, by
humanists in philosophy, literature, and the drama, and by artists in
painting, sculpture, and architecture, had gradually spread over the
public mind, and prepared the way for a complete change in the
social as well as in the religious order. In proportion as these ideas
acquired new strength, they were more concisely formulated. They
ended by finding personification in a band of pretended scholars,
known under the name of philosophers. Supported by the autho
rity of kings themselves and by the openly professed opinion of the
classes coming forth from the colleges of the Renaissance, the new
pagans throw off the mask, and boldly declare that their object is
to destroy Christianity. For fifty years their war-cry is the horrid
blasphemy, Let us crush the monster !
Great and little set to work. Some search in the bowels of the
earth ; others question the stars. These ransack the annals of ancient
peoples ; those make calculations. All strive to find Religion in fault,
and to set it in opposition with natural science, the traditions of races,
and the monuments of history. To this task of blackening, they add
that of boasting.
624
CATECHISM Or PEE8EVFRANCE.
Pagan antiquity is praised to the skies. The arts, the litera

ture, the men, the freedom, the republican institutions of Rome and
Greece, are the everlasting subjects of eulogy. At the same time,
heaps of pamphlets are scattered about, and infidelity and libertin
ism are preached from the house-tops. Man becomes flesh, and, as
it was in the days before the deluge, the Spirit of God, no longer
able to rest in him, prepares to depart.
Among those men whose names should be pronounced only with
horror, since by their malice they drew down innumerable scourges
upon us, there were two in particular who ought to be known, that
little children themselves may learn to fear the poison of their doc
trines : Voltaire and Rousseau, doubly guilty, because they were
apostates from the Faith and abusers of genius. For the rest, their
scandalous lives could not but make them enemies of religion and
apostles of infidelity. You must never forget that infidelityshame
on it Ialways takes its rise in the mire, and is never defended but
by libertinism. On the contrary, the Catholic Eeligionall honour
to it !has never any opponents but men whom no virtuous soul
would wish to resemble.
Young people, who respect the words of Voltaire or Rousseau !
men of mature years, who keep their books in your libraries ! come,
I will unveil for you the baseness of your masters, the vileness of
your idols.
Francis Mary Arouet, called De Voltaire, was born atChatenay,
near Paris, in 1694. His father was a notary. He was brought up
in the college of the Jesuits at Paris. In studying pagan authors,
he acquired a passionate relish for Paganism that never left him.
Voltaire was a soul devoid of Christianity, intoxicated with Pagan
ism. The rashness of his opinions soon frightened his masters.
One of them told him one day that he would be the standard-bearer
of impiety in France : the result justified the prediction only too
well. At the age of sixteen years, the young Arouet left the
college, and lived, as seemed his right, in the most elegant and cor
rupt society of the capital. Several quarrels that he had with his
father decided the latter on sending him into Holland as secretary
to an embassy. Scarcely had the decent young man arrived at La
Haye, when he found himself under orders to return to his family,
in consequence of his libertinism. He recovered the friendship of
his father only by taking employment with an attorney; but bis
negligence and little taste for jurisprudence soon made him give it
up.
A bad son, Voltaire was also a bad citizen. In 1715 he received,
for causes more than trifling, a blow from an old actor in scenes of
comedy. A short time afterwards, he was marked with a gash by
an officer whom he had calumniated.
625
A bad son and a bad citizen, Voltaire was also a bad subject.
After the death of Louis XIV., some low lampoons appeared regard
ing the departed monarch. Voltaire, justly suspected of being the
author of one of them, was put into the Bastile. Scarcely out of
prison, he was obliged to leave Paris, because, linked in friendship
with the authors of a conspiracy that had just been foiled, he was
accused of taking part in it. He retired to a country residence at
Sully, where his libertinism was not slow to manifest itself.
He next set out for Holland, where he remained for some time.
His restless spirit brought him back to the capital. The insolent
language that he dared to use towards a young nobleman, merited for
him a severe beating with sticks from the servants of the latter; and
then, on the part of the authorities, six months in the Bastile, with
an order to leave France after the expiration of his term.
Thus, at the age of thirty-one years, Voltaire had been driven out
of his father's house and an attorney's house, sent off to Holland,
buffeted by a play-actor, more roughly treated by an officer, thrown
into the Bastile, banished from Paris, ill-used by valets for insult
ing their master, thrown again into the Bastile, and banished from
France. Philosophers ! admire the conduct of your apostle.
Coming out of the Bastile, Voltaire passed over to England, then
peopled with "Freethinkers," who worked with all their might to
destroy the foundations of Christianity. At London he published
hia " Henriade," and cheated his bookseller, who renewed on the
poet's shoulders that correction administered three years pre
viously by the servants of the Knight De Rohan. This painful oc
currence made Voltaire implore permission to return to France. He
obtained it. Lodging on the outskirts of Paris, he there led for some
time an obscure and almost hidden life, dividing his time between
literary labours and financial speculations. Associated with others
in the work of supplying the army of Italy, the philosopher made
an income of a hundred and sixty thousand francs. The poor man !
Denounced to the Keeper of the Seals on the subject of the
deification of a play-actress, which was only one series of attacks
on Religion and its ministers, and on the nation in general,
Voltaire fled to Rouen, where he concealed himself for seven months
in the house of a printer, whom he ruined a short time afterwards
by a swindle worthy of the occupants of the galleys.
The remainder of Voltaire's life corresponded to these begin
nings. It presents nought but one long record of libertinism, im
piety, flattery of the great, hypocrisy, and sacrilege, closed by a
frightful death. The wicked writer had retired to Ferney, near
Geneva. It was thence that he flung out against his enemies,
against Religion, and against the government, a multitude of diavol, m.
41
626
tribes, wherein we know not which to despise most, the raging

fanaticism of the patriarch of modern philosophy or his shocking
cynicism. " Heap on lies, heap on lies boldly, my friends," he
wrote to his acolytes: " something of them always remains. . . It
is of great importance for me to be read, but very little to be be
lieved."
In 1778 he obtained leave to go to Paris. His entrance into the
city was a real triumph. The triumph of Voltaire : these words
cause a shudder and a blush ! The triumph of Voltaire, that is to
soy, of cynicism, of impiety, of all vices, foreshadows, by giving us
an idea of French society in those days, both the terrible catastrophe
which five years later on should redden the soil of France with
blood, and the unexampled degradation which should show to the
world the first of nations offering its incense to the refuse of crimi
nalsMarat I But the living God, outraged for seventy years by
the most ungrateful of men, was soon to have His turn.
Voltaire had reached his eighty-fourth year. A few days after
his entrance into the capital he was seized with a vomiting of blood.
This did not prevent him from becoming a freemason. But all is
over; the measure of justice is filled up ; the hour of the divine
justice is come. Let us remark in the first place that the end of the
standard-bearer of impiety was so much the more striking as he was
attacked by his mortal illness at the very time when he was promis
ing himself the triumph of atheism. His partisans themselves pub
lished the letter in which he wrote these words to Alembert : " In
twenty years God will be a plaything." This blasphemous predic
tion bore the date of the 25th of February, 1758. Now, it was on
the 25th of February, 1778, that he was seized with the vomiting
of blood that brought him to his grave : twenty years of an interval,
day for day 1
The violence of the disease soon made him belie his profession of
incredulity. He called for one of those Priests whom he had so
often insulted and calumniated in his writingsthe Abbe Gauthier,
Vicar of Saint-Sulpice. On his knees, he acknowledged his faults.
He also deposited in the hands of this clergyman an authentic re
tractation of his impieties and scandals.
He declared particularly that he died in the Catholic Religion.
This profession offaith seeming very suspicious from a man who had
already made similar ones, the Curl of Saint-Sulpice wished to visit
Voltaire ; but his friends took precautions to prevent him, as one of
them said, from making a new plunge. They would not leave him
for a single moment, and thereby rendered useless the zeal and
charity of the Cure of Saint-Sulpice.
Meanwhile, the guilty old man was drawing near to his eternity.
CATECHISM OF PBHsEVERANCE.
627
Perhaps he flattered himself with the hope of completing the great

work of his reconciliation with God ; hut death anticipated the last
succours. The philosopher finds himself seized with awful fears.
In a terrible voice he cries out, " I am abandoned by God and men I"
He invokes the Lord whom he has blasphemed ; but half a century
of sneers at Religion seems to have worn out the patience of the
Most High. No Priest arrives. The sick man falls into the raging
convulsions of despair. With rolling eyes, pale and trembling, he
throws himself into every position, he tears his flesh, he devours
his excrements ! That hell which he has so much ridiculed he sees
open before him ; he groans with terror, and his last sigh is that of
a reprobate.
I am abandoned by God and men ! These dreadful words, and
the manner in which they were uttered, almost froze with fear the
celebrated Tronchin, who attended Voltaire in his last illness.
" Call to mind all the rage and fury of Orestes," says this Pro
testant physician, who witnessed this frightful death, " and you will
have only a faint idea of the rage and fury of Voltaire in his last
illness." " It would have been well," he used often to repeat, " if
our philosophers had witnessed the remorse and frenzy of Voltaire :
a more salutary lesson could not have been given to those whom he
had corrupted by his writings." The Marshal De Richelieu beheld
this fearful spectacle, and he could not help exclaiming, " Truly,
this is too much ; no one can bear it." Thus died the patriarch of
infidelity on the 30th of May, 1778.'
While Voltaire was corrupting youth and addressing himself to
shallow minds, John James Rousseau spoke to men who prided them
selves on their powers of reflection, and thence took the title of Free
thinkers. A Protestant, Rousseau developed and applied to society
the dangerous principles of Pagan Caasarism and of the Reformation.
Impious, faithless, debauched, he was worthy to be reckoned among
the enemies of a Religion which condemns all vices and commands
all virtues.
John James Rousseau was bora at Geneva in 1712. His child
hood was spent in reading pagan authors. " At eight years of age,"
he says, " Plutarch became my favourite. The pleasure that I took
in reading him again and again cured me somewhat of novels. By
those delightful readings was formed that free and republican spirit,
that indomitable and proud characterimpatient of yoke or slavery
which has tormented me all my life. Continually occupied with Rome
and Athens, living so to speak with their great men, I imagined
myself at one time a Roman, and at another a Greek."
1 See hia life and the lives of his disciples in our Vollairianisme, t. V de U
involution.
628
Bousseau's father, who was a clockmaker, placed him as a

boarder with a Protestant minister. The only fruit that the pupil
derived therefrom was to learn a little Latin and to contract some
very bad habits. Engaged bb a clerk by the registrar of Geneva, he
was declared unfit and sent away.
A fter an apprenticeship of some months to an engraver, during
which time idleness, lying, and stealing became his favourite vices,
as he acknowledges himself, he passed into Savoy. A kind ecclesi
astic of this country supplied him with means to go to Turin, where
he had himself instructed in the Catholic Religion. Two months
afterwards he renounced Protestantism. Making nothing by his
pretended conversion but twenty francs, he entered the service of
the Countess of Vercelli as a lackey ; but, soon turned out of her
house on account of a theft which he had committed, and of which
he falsely accused a young maid, he found employment with Count
Gouvon, first equerry to the Queen of Sardinia. To the kindness of
his new master, Rousseau corresponded with a misbehaviour and
impudence that necessitated his banishment.
Without means, without influence, he feigned piety, and ad
dressed himself to a lady who welcomed him and lavished on him
the care of a mother. By her advice he entered a seminary, in
order to embrace the ecclesiastical state ; but he was dismissed as
good for nothing. No longer knowing what to do, he wended his
way through Switzerland with a pretended Greek bishop who was
making collections for the Holy Sepulchre. These two honest tra
vellers had to be arrested at Soleure and put in prison.
The French ambassador, pitying the condition of the young
vagrant, helped him to go to Paris. Here, he felt all the horrors of
destitution. At last he went to Lyons, and succeeded in getting into
the house of M. De Bably, provost of this city, as tutor. He stole
this gentleman's Arbois wine, and drank it with delight while read
ing novels. After various other acts quite as honourable, followed
by a journey to Italy, Rousseau returned to Paris in 1745, and gave
himself up publicly to libertinism. This scandalous life he led for
twenty-five years in the face of all Europe. To libertinism he added
impiety. He had abjured Calvinism for Catholicity; and, having
gone to Geneva, he soon abjured Catholicity for Calvinism.
His principal work, Emile, was censured by the Sorbonne, con
demned by the Archbishop and Parliament of Paris, and burned even
in Geneva by the hand of the public executioner. Pursued by the
authorities of France and Switzerland, Rousseau fled to England.
Ill received, drenched with misfortunes, he sought and by dint of
earnest entreaty obtained permission to settle again in Paris, on
condition of never more writing on religion or politics. A last trait
629
will make known this patriarch of philosophy. John James, who

wrote so forcibly on maternal tenderness and the duties of parents
towards their children, coldly put his own offspring into the House for
Foundlings ! Such as the life is, such is the death. According to
all probabilities, Rousseau shot himself with a pistol, after taking
poison, and died in 1778.
Voltaire and Rousseau, the last of men after those who esteem
them : these0 philosophers of our days and irreligious men of all
shades and conditions !these are your two apostles, your two
evangelists, your two saints, the authors of what we have seen' and
of what we see. Imitate therefore your fathers, fall down before
them, and say, if you dare, I wish to he like them ! For the rest,
before you utter the words, it is well that you should know them,
not only by hearsay, but from themselves. Come, therefore, to Ferney
and Geneva ! Lend an ear to the complimentary language that they
use ; and, by their esteem for each other, learn to regulate yours.
Voltaire writes of Rousseau that he is a runaway from Geneva ;
a person who has played his pranks well ; a scoundrel ; a black
guard ; a wild mountebank, gathering crowds on the new bridge ; a
Tillage fool, writing absurdities worthy of Bicetre ; a boy of impu
dent loquacity, which women mistake for eloquence; a hypocrite;
an enemy of the human race ; a sour and stubborn terrier ; a cun
ning desperado, full of pride and rancour ; a shabby fellow ; an im
pious wretch; an atheist; a poor rustic, who might be able to
clamber up a ladder ; an author who deserved to be hanged for his
abominable books ; a man without faith or religion. This is Rous
seau ! His pretended wife is an infamous old hag, whose crooked *
hands are all bitten by the dogs of hell.
You are very accomplished, Monsieur De Voltaire ! You belong
to a neatly attired family. But was it not you, a distinguished
writer, a model of politeness and refined taste, who said that, in the
conversations of respectable people, all express their opinions but
none offend, and it is permitted to enlighten but not to insult?
Now, you offend, you insult. Therefore, you are nota gentle
man!
Less clever in the art of insulting, Rousseau answers Voltaire by
attacking his writings :Abject soul, thou wishest in vain to de
grade thyself. It is thy sad philosophy that makes thee like the
beasts ; but thy genius declares against thy principles, and the very
abuse of thy faculties proves their excellence in spite of thee.
1 Voltaire did not see all that he did, but he did all that we see ! Thus wrote,
in tbe midst of the blood-stained ruins of thrones and altars, the philosopher
Condoreet, an admirer and disciple of Voltaire. A few months afterwards he
might have repeated these words at the moment of committing that suicide tc
which the doctrine* of hi* master hod led him.
}30
If therefore you ask Voltaire who is Rousseau, he tells you that

he is a scoundrel, a blackguard, a dog, a wild mountebank.
If you ask Rousseau who is Voltaire, he tells you that he is an
abject soul, like the beasts.
But there is something better still, and less to be suspected : it
is Voltaire and Rousseau doing justice to themselves and to their
writings. Would you like to hear them ?
Listen to Voltaire : I have lost all the days of my existence in
composing an immense lot of trash, the half of which should never
have seen the light.
Now to Rousseau : To say and prove with equal readiness both
the for and the against, to maintain everything and to believe nothing,
has always been the favourite amusement of my mind. I cannot
look at any of my books without a shudder. Instead of instructing,
I corrupt; instead of feeding, I poison. But passion leads me
astray, and with all my fine discourses I am only a criminal. All
that I desire is some corner of the earth where I may die in peace,
without touching pen or paper.
Voltaire and Rousseau : philosophy, then, has nothing better to
oppose to us ! 0 great God, God of holiness, God of purity, God of
all virtues ! can it then be that Thou wouldst choose them as Thy
representatives on earth, as the interpreters of Thy sacred truths, as
the teachers of the human race, whilst Thou wouldst condemn to
error all the most virtuous men that ever were, all the most intelli
gent, all the most like to Thee ?
And now you will ask me, perhaps, how are we to explain the
eulogies and the fanatical admiration of which Voltaire and Rousseau
were the objects. The answer is not difficult : they spoke aloud
what their century thought secretly ; their impure voices were
echoes of the corrupt hearts with which the world was full.
So many scandals required a reparation ; so many attacks, a
prompt reply. The reply was made, and made well, by learned
apologists, such as Bergier, Nonnette, Bullet, and Guenee. The
expiation was offered chiefly by an illustrious victim who drew on
herself the eyes of all Europe, and by the martyrdom of the purest
among the clergy and laity.
On the steps of the fairest throne in the world was born a young
princess, the idol of the court by her brilliant accomplishments, the
joy of her mother by her innocence, and the love of her sisters by
the vivacity of her mind and the sweetness of her disposition.
This princess was Madame Louisa of France, daughter of Louis XV.
All of a sudden, in the bloom of youth, at the moment when a long
future of festivities and honours was opening out before her, at the
moment when she was already tasting the joys of Versailles, she was
631
to be seen taking the way to St. Denis's, and humbly begging to be

admitted among the daughters of St. Teresa ; quitting the gilt
apartments of the Trianon for a poor cell, and changing the robes of
a daughter of France for the coarse drugget of a Carmelite. God
alone knows how much this sacrifice weighed in the scales of the
sanctuary ; but what we know is that it mude the deepest impres
sion on the public mind, especially when it was seen continuing for
long years with a steadiness and contentment that never flagged.
As a matter of fact, Louisa became the model of the Daughters of
St. Teresa and the glory of the Carmelites. Two days after her
entrance she received a visit from the princesses her sisters.' This
first interview presented a most touching scene. The three prin
cesses, while embracing their sister with the tenderest expressions,
burst into tears, as well as the whole community, affected by the
sight. Madame Louisa, with joy in her heart and serenity on her
countenance, strove to console them, set before them some gay pro
jects, and assured them that they had no reason to weep for her,
unless they envied her the perfect happiness which she enjoyed.
It was then Easter time, a time at which the Carmelites interrupt
their fast. The princesses were curious to be present at their sister's
supper, and went to the refectory. The order of the day brought
fried potatoes and cold milk there. They saw Madame Louisa
joining cheerfully and with a good appetite in this country repast,
which at the court had put an end to indigestion for ler, and they
concluded hence that with her courage and piety she was really less
to be pitied than congratulated in her solitude.
Accustomed in the world to wear very high shoes, it was a tor
ment to her to use the low slippers of the Carmelites. Her legs
swelled so much that she could scarcely walk. When this was
noticed, she was advised to lay her slippers aside. " But," she
answered, " I must return to them sooner or later, and hence I
desire to put my sufferings over me all at once." The very hard
bed used by the inhabitants of Carmel is so narrow, that the prin
cess often struck against the wall, and one day she did this so vio
lently that the result was a contusion of the head. Having occasion
to write to the princesses, her sisters, she remarked to them that
she had got a lump on her head from coming too roughly against
the curtains of the Carmelites. It was thus that, in her good
humour, she made light of whatever inconveniences she met with
in her new state.
Equally satisfied when she had taken the Carmelite habit, the
princess often spoke of her happiness, but never of her sacrifices.
If she sometimes compared her past life with that which she was
1 Seo her Life by M. Projart.
632
leading at Camel, it was only to prove that she had left little to
find much. Behold, how she used to establish a parallel between
these two states, so different in themselves !
" Believe me,'' she would say to her companions, with that
tone of candour which carries conviction along with it, " I am
truly happy beyond all that I deserve. In a physical, as well as in a
moral point of view, I have gained immensely by coming here. It
is true that at Versailles I had a good bed, but in that good bed I
slept only a broken sleep. I had a well served table, but often no
appetite to eat at that table. Here I have only a mattress stuffed
with straw for my bed, but on this mattress I sleep amazingly well.
Our refectory offers me meagre fare enough, but I go there with an
appetite that seasons to perfection whatever is set before me; indeed
it is often a scruple to me that I take so much pleasure in eating
our pease and carrots.
" As for the peace of the soul, what a difference ! It is with
the utmost truth that I can say that a single day in the house of
the Lord brings me more real contentment than a thousand would
bring me in the palace where I dwelt. We have our observances
here. The court has its also, but much harder than ours ; and,
when people live at court, they must, in spite of their repugnances,
follow the order of the court exercises. Here, for example, at five
in the evening, I go to prayer ; at Versailles, somebody would be
telling me that it was the hour for the comedy. There is never any
rest at court, though the same circle of vain enjoyments goes round
and round.
"What beautiful mornings I lost in that land, partly lying in
bed after the fatigues, often disagreeable, of the previous night,
partly in wearying myself at my toilet, partly in listening to pests !
Here, as I sleep at night, I am well able to rise in the morning.
The whole of my toilet does not take two minutes. I am employed
all the day in a manner agreeable to my mind, because I feel that
it is profitable to my soul. Lastly, whatever I met at court pro
mised me pleasure, and yet I tasted none. Here, on the contrary,
where everything seems done to sadden nature, I enjoy pure con
tentment ; and, during the year that I have been here, I have daily
said to myself, Where, then, are the austerities that it was thought
would frighten you?"
If it were not admitted in all ages that virtue and piety are the
sources of true happiness, what Madame Louisa here says, after
ample experience, would suffice to convince thereof any man not
blinded by passion or prejudice.
While Madame Louisa was mistress of novices, one of them,
sick for some time, could not make up her mind to take a medicine
CATECHISM OP PEE8EVERANCE.
633
that she required. The mistress, after trying in vain all the argu
ments that she thought most forcible, ended by saying, " I see, my
child, that you are not generous. Well, what you have not the
courage to do, either for love of yourself or for love of me, or even
for love of Him who was drenched with vinegar and gall for our
sakes, you are going to see me do, solely to prove to you that medi
cine is not poison."
While she was speaking, she poured out some of the medicine
into a cup. She now drinks it off, and says to the patient, Here I
am ! The latter, surprised" and confused, asks for the remainder,
takes it, and acknowledges that the sacrifice desired of her is not
above human strength ; but she feels at the same time that the sight
of a great example makes one overcome the greatest difficulties.
It cannot be imagined into what details the good princess de
scended, when she was superioress of the community. One of her
children was excessively timid. Madame Louisa, who knew her
failing, had the kindness to accompany her to the various parts ot
the house where she would not dare to go alone. She did more ;
she let her put up a bed in her own narrow cell, from which she
suffered much during the heat of the summer. Yet never but once
did she mention it to the sister, saying as a joke rather than as a
reproach, " At all events you would do well to keep your fears for
winter, for when there are two of us here we are suffocated."
Distracted one day by many labours, and the numerous cares of
her office, Madame Louisa forgot that there was a nun unwell, and
that she had not comforted her. This thought breaks on the mind
of the good princess in the middle of the night : her heart is dis
turbed ; she cannot taste the sweets of sleep. She rises, goes to
her child, and says, " I ought to have visited you yesterday, my
dear sister, and it was my intention to do so. I cannot forgive my
self this forgetfulness, which perhaps has added to your pains, and
I come to make amends for it." Moved even to tears by such ex
traordinary kindness, the nun did not know how to express her
gratitude to her prioress. " No thanks to me," said Madame
Louisa, " for what I have done ; it is as much for my own ease as
for yours. How could I sleep quietly when I recollected that you
were not at rest ?" She did not leave her until she had restored
the calm of her soul.
A sister of the white veil, appointed to wake the community on
Easter Sunday at two o'clock in the morning, was very much afraid
of missing the hour. Remembering in her embarrassment that her
prioress was well able to control sleep, she went to her, told her
how great her fears were, and added in a simple way that, all things
considered, there was no one in the house on whom she could rely
634
with so much satisfaction as on her to be waked up at the proper

time. She accordingly begged this favour of her. Charmed with
so much confidence, Madame Louisa replied, " I am delighted that
I can set your mind at rest. . Go and take a sound sleep. Depend
on me." Next morning, before two o'clock, the lay sister heard
her prioress, the daughter of her king, tapping at her door. Such
little occurrences, though consecrated by religion, are still among
those to which the world itself cannot refuse its admiration.
One day as she was in the infirmary, a nun advised her for the
sake of her health to withdraw herself from a particular observance
of the Order. " The need that I have of a dispensation," said the
princess, then prioress, " does not seem great enough to justify me
in desiring it ; and, besides, I ought to fear more than anyone else
that my example would authorise relaxation in the house." The
nun having remarked that she might easily use a dispensation with
out any person's knowing of it, Madame Louisa reprimanded her, and
replied sharply, " Do you then recommend hypocrisy to me ? God
forbid that I should ever, in presence of Heaven, permit myself an
action that would make me' fear the eyes of the world ! Let us
everywhere be what wo ought to be ; let us nowhere be afraid to
appear what we are."
A pious lady remarked to the princess that it was very surprising
how, being so delicate in health, and having been brought up as a
king's daughter, she had embraced a kind of life so austere as that of
the Carmelites. " As for me. Madame," replied Madame Louisa,
"nothing surprises me more than your surprise; for you know the
Gospel, and you know it offers no special secret to people of delicate
health or to the daughters of kings for saving their souls without
doing penance." "It is a great mistake," she said on another
occasion, " to extol my sacrifice so much. What cost me anything,
was not to make it, nor to have made it, but to have been obliged
to spend so many years without being able to make it."
During a recreation, Madame Louisa, then prioress, while warning
for a second time a nun about her resorting to the parlour, told her
that she had to be waiting for her. The nun, whom curiosity to hear
the end of a story delayed, answered that it might very well happen
sometimes to the mother prioress herself to keep a person waiting.
" Yes," answered Madame Louisa, " but our reasons cannot be the
same." Such a superioress might be congratulated on her modera
tion, after opposing only these few simple and true words to the
language of disrespect.
But the princess feared that she had yielded to pride, and the
next moment she cast herself at the feet of her sisters, kissed the
ground, asked pardon for trying to justify herself, and exclaimed,
635
" I have always been proud; and, after leaving all things, I still
find in myself the foolish conceits of self-love." This behaviour
may excite the contempt of worldlings, who follow only false prin
ciples in regard to points of honour, but it will assuredly be admired
by all who understand the excellence and value of Christian hu
mility.
An old nun, commendable for her virtues, and who had preceded
Madame Louisa in the office of superiority, submitted for her exa
mination some resolutions that she had made in a retreat. The
princess, having read them, returned them to her saying, " There
was only one article wanting, but so essential, that I thought it my
duty to supply the omission." She had written at the foot of the
resolutions, " I will be faithful in warning and reproving our
mother about her faults."
Nothing seemed ever to surprise Madame Louisa in the abode of
poverty. She who all her life had been clad in soft and costly gar
ments, was content to wear like her companions a chemise of
common serge, and her bed sheets were of the same material. Her
stockings were of coarse cloth, and her slippers, tied with a string,
had no heels. Her habit was of the coarsest grey drugget ; she
never had more than one. When it was torn, she mended it.
During the seventeen years that she was a Carmelite, she used only
three, and wore the last for eight years. Nothing showed poverty
better than this old habit of the princess, then prioress. She had
patched it in several places with new stuff, so that it presented a
variety of colours.
A nun, who wanted to make her get a new one, told her that
the community would be ashamed if any of the royal funiily should
see her so badly dressed. Madame Louisa reproved this false deli
cacy, and said, "When, pray, did it become a cause of shame to
follow the spirit of our holy state ? Does not my family know that
I have made a vow of poverty, and that one in my position ought
more than any one else to set an example thereof?"
For some time she occupied the gloomiest and most uncomfort
able cell in the house. It was proposed that several repairs, which
she had judged necessary for all the other nuns, should be made for
herself. But she looked on them as useless, and would not let them
be made. Her window frames fitted so ill that the wind used to
put out her lamp. She, therefore, stopped up the chinks with
paper, but had to repeat this operation as often as the windows were
opened. At a time when she was sick and confined to bed in the
infirmary, it was proposed to her to change into a room where she
might receive the royal family ; this she firmly refused. Her sisters,
the princesses, having come to see her, added their representations
636
.CATECHISM Of PERSEVERANCE.
to those of the nuns, and told her that she would be much more
comfortable in the other place. " Oh ! more comfortable," she
answered, " there is no doubt about that. But the most comfort
able is not what is sought here ; and, in sickness as well as in health,
we must remember that we are Carmelites."
The princess found all the food set before her delicious ; and,
fearing that the numerous sacrifices, required of the daughter of a
king in a Carmelite refectory, would be too highly valued, she
availed herself of every occasion to declare that the pleasure which
she took at her meals was a cause of scruples to her. "No," she
would often say, " never could the cook at Versailles season a dinner
as do fasting and labour here." Hence a good sister, who was con
nected with the kitchen, thinking that she had acquired, since
Madame Louisa's entrance into the house, a talent for her office
which no one had ever suspected, said to the nuns, " Do you notice
how much this royal stomach relishes our pumpkins ? I hope we
shall never again hear anybody saying that we know nothing about
cookery."
A lay sister had once taken an artichoke that was quite rotten
out of the pantry, with the intention of throwing it away ; but
another sister, not perceiving anything wrong, mixed it up with the
rest, and so sent it into the refectory. The cook was expecting
that it would be sent back to herself with some reproaches; but,
not seeing it return, she concluded that it must have fallen to the
prioress. She was not mistaken. Madame Louisa, on receiving the
artichoke, noticed its decayed state, and, letting no one else see it,
ate it. The cook, greatly afflicted at this accident, went to apolo
gise to the princess, who said to her, " There is no harm done, since
it fell to me ; but take care that you never serve up the like again,
for all the sisters have not as good an appetite as I."
During his stay in Paris, the King of Sweden wished to pay a
visit to Madame Louisa, whose heroic sacrifices had excited the
admiration of all Europe. On entering her cell, and beholding its
furniturea crucifix, a wooden chair, and a bundle of straw laid
on two trestlesGustavus exclaims, " What ! is it here that a
daughter of France lives?" "It is here, too," answers Madame
Louisa, " that one sleeps better than at Versailles ; it is here that
one finds the health which you see me have, and which I had no
where else." She gave him an account of the ordinary diet and
occupations of a Carmelite, took him to the refectory, and showed
him the place that she held there among her sisters, and the articles
set aside for her use, consisting of a wooden spoon, an earthen mug,
and a little earthen jug.
Astonished at what he saw, and still more at what he did not
637
see, as surroundings to a great princess, this King of the North,

with sentiments like those of the Queen of the South contemplating
the wisdom of Solomon in all his magnificence, could not help
admiring the much greater wisdom of her who was able to find her
happiness in want and in the contempt of all magnificence.
Scarcely could he believe his senses. A witness of the pure and
sincere joy and contentment of a princess who daily gave herself
up to all the rigours of penance, he exclaimed, " No, Paris and
France, Rome and Italy, have shown me nothing to compare with
the wonder shut up in the Convent of the Carmelites at St. Denis's."
Meanwhile, Madame Louisa had placed in the scales of the
divine justice an immense counterpoise to the crimes of her age.
"Who knows?perhaps it was to the heroic virtues of the royal
Carmelite that France was indebted for the preservation of that
spark of Faith which impiety could not extinguish in waves of
blood. Be this as it may, the day of reward was come, and the
angel of prayer and expiation quitted this land of exile on the 23rd
of December, 1787.
Prayer.
0 my God ! who art all love, I thank Thee for having opposed
to the scandals of the world such beautiful examples of virtue.
Grant us the grace to fear the one and to profit of the other.
as myself for the love of God; and, in testimony of this love, J will
never read doubtful looks.
LESSON LIV.
CHRISTIANITY PRESERVED AND PEOPAGATED. (EIGHTEENTH CENTUBY,
continued.)
The Church attacked : States General ; Constituent Assembly ; Suppression of
the Religious Orders ; Oath of Conformity. The Church defended :
Language and Conduct of the Bishops in the National Assembly. The
Church attacked : Plunder and Destruction of Holy Places ; the Goddess
of Reason. The Church defended : Martyrs of the Oarmes ; the Clergy
of Nevers ; Pius VI. ; Judgment of God on France, on Persecutors, es
pecially on Collotd'Herbois. The Church consoled : Election of Pius VII.;
Conyersion of Heretics ; Progress of Beligion in the United States ; Mis
sion of Corea. View of Religion since the beginning of the Nineteenth
Century.
Intbodt/ced by the Renaissance and by education into minds and
manners, Paganism is about to proceed to open deeds. The French
Revolution will only he, as has been said with so much truth, a
putting on the stage of collegiate studies. By each of its words,
638
CATECHTBM OP PERSEVEKAIfCE.
by each of its acts, it will prove its origin and its genealogy. If,
as is pretended, it was the daughter of Luther or Calvin, it would
at least once name its father, and invoke his authority. It never
does so. On the contrary, it has continually on its lips the names,
the words, the examples of the Greeks and the Romans. Even to
day the Revolutionists proudly proclaim their pagan genealogy,
saying, " We are the sons of the Revolution, and we are proud of
it ; but we were the sons of the Renaissance before being the sons
of the Revolution."1 Now the Revolution is Paganism, Satanism
returned to the world, with its old undying hatred of Christianity.
It remains for us to unroll before your eyes the picture of its inso
lent triumph.
The pagan league, which had sworn to annihilate Christianity,
grew stronger day by day. That fanatical admiration of the Greeks
and Romans, that impiety, and that libertinism, of which it was
the apostle, were become all the fashion. In vain did the Lord beg
of France to return to Him. In vain did He announce, by the
mouth of His ministers, that terrible punishments would be the
reward of her obstinacy. To all these warnings the philosophic
gang, spread over the whole kingdom, answered with disdainful
laughter, and with that fierce shout which for the first time re
sounded through the streets of Jerusalem a few hours before the
death of Our Lord : We will not have Him reign over u !
God, driven out, went away!
Forthwith impiety set to work, and swore to bury in one grave
both religion and royalty. In 1789 the States General assembled
at Versailles to deliberate on the means of paying the public debts,
and remedying some abuses. Paganism, which rules in the
Assembly, is not slow to manifest its hatred of Religion. It de
clares that all ecclesiastical property belongs to the nation. It for
bids the reception of novices into religious communities. Ere long
it suppresses the Religious Orders, and, that it may destroy them
for ever, takes possession of their houses. Now, there were existing
at that time in France more than twelve thousand abbeys, convents,
priories, and other such houses for religious of both sexes.
These houses, founded gradually by the piety of kings, princes,
and private individuals, rendered, as we have seen, the most import
ant services to society. Everywhere, in town and country, they
were asylums for virtue and learning. Most of them had some
relics of antiquity, literary treasures, or other precious articles.
These numerous and admirable establishments, so dear to youth, to
the unfortunate, to all classes, disappeared with all that they pos1 This truth, as well as the genealogy of present evils, is demonstrated with
the evidence of a geometrical problem in our work La Sivolution.
CATECHISM 0E PERSEVERANCE.
639
sessed ! Philosophy, wielding the revolutionary hammer, destroyed

in a few moments the work of ages.'
The Monastic Order overthrown, impiety attacks the Church
itself : when the enemy has destroyed the outer fortifications, he
rushes to the very heart of the citadel. The Assembly therefore
passed a schismatical act, known under the name of the " Civil
Constitution of the Clergy," requiring that all Priests should take
an oath of conformity, that is to say, should abjure the Catholic
Faith and the submission due to the Holy See.
But God, who was watching from the summit of Heaven over
France, the chosen portion of His inheritance, suddenly disconcerted
all the projects of impiety. Heroic Confessors of the Faith gave one
of the grandest spectacles of which the history of Religion has pre
served the memory. The day came when, according to the decree
of the National Assembly, all the ecclesiastics that were members
thereof should be severally called on to take, in the face of the
Legislative Body, the oath of maintaining the civil constitution of
the clergy, that is to say, as we have already remarked, of solemnly
renouncing the true principles of the Catholic Faith.
Their enemies had left no stone unturned to effect their defeat
and secure a victory for themselves. They had taken care to gather
round the hall and in the passages a horde of paid miscreants, who,
after heaping insults and threats on the faithful Bishops and Priests
that attended the Assembly on the day when the oath should be re
quired of them, filled the air with the death-yell, " Away with the
Bishops and Priests that will not take the oath !"
Reminded by this signal that it is time to begin the attack, the
president rises and takes in his hand the list of unsworn ecclesiastics.
The first that he summons to swear is M. De Bonac, Bishop of Agen.
"Gentlemen," answers the Prelate, "the sacrifices.of fortune cost
me little ; but there is one which T cannot make, that of your esteem
and my faith. I should be only too sure to lose both, if I were to
take the oath asked of me." This answer, spoken in a grave and
dignified tone, captivates for a moment the admiration, or rather re
presses the first effects of the rage, of the Left."
The president calls on M. Fournel, of the same Prelate's diocese.
" Gentlemen," says this worthy Cur6 in his turn, "you have pre
tended to set before us the early ages of Christianity. Well, with
all the simplicity of that happy period of the Church, I will tell
you that I glory in following the example Which my Bishop has
j ust given me. I will walk in his footsteps, as the Beacon Laurence
1 Abregt du Memorial de la Revo!., par Jolly, in-12, p. 221.
* This was the name given to the members who sat on the left side of the
hall, and who had formed a plot to " uncatholicise" France.
640
CATECHISM OF PER.9EVERAHCE.
walked in those of Sixtus, his Bishop. I will follow him even to

martyrdom." On hearing this answer, regret begins to be felt at
having afforded the Clergy an opportunity of rendering before the
world such a proof of their constancy in the Faith. However, as it
is hoped that the same firmness will not be found in all the Priests,
the president calls on If. Leclerc, Curd of Cambre, in the diocese of
Seez. Leclerc rises, and says, " I was born in the Catholic, Apos
tolic, Soman Church. I will die in it. I would not do so if I were
to take the oath that you present to me."
The Left wants no more such firm and concise professions of
faith. It asks that an end should be put to this nominal appeal.
Id. Baupoil De Saint-Aulaire, Bishop of Poitiers, fears to lose so
fine an opportunity of bearing witness to the Faith, and, with an
eagerness that seems to make him throw off the weight of his years,
advances to the bench. Here, in the face of the president, he asks
to be heard. He then pronounces these words : " Gentlemen, I am
seventy years of age, and thirty-five of them I have spent in the
episcopate. I will not disgrace my grey hairs by taking the oath
of your decrees : I will not swear." All the Clergy of the Eight
rise, applaud this announcement, and show that they are of the same
dispositions.
Vexation and rage are pictured on the faces of the members of
the Left. They quit their seats, form into groups, and discuss the
means of cloaking their shameful defeat and disparaging the con
stancy of the Clergy. Inside, the hall resounds with their clamour.
Outside, the mob repeats again and again its angry shout, " Away
with the Bishops and Priests that will not swear I" These Bishops
and Priests, always calm, always immovable, await the resuming of
those summonses so important for their Faith. They ask, they
press, they solicit that the appeal by name may be continued. Does
not this remind us of the challenges of the ancient Confessors to the
tyrants of the Primitive Church ?
Meanwhile, there comes forth from the noisy deliberations of the
Left an advice, which the swearer Gregory is appointed to develop.
He harangues the Clergy of the Right, and endeavours to persuade
them that it has never been the intention of the Assembly to touch
Religion or the spiritual authority, and that, in taking the oath,
there is no engagement to anything contrary to the Catholic Faith.
" We ask," reply the Bishops and Priests of the Right, " that this
explanation may be turned into a decree."
This would have been a means of atoning to some extent for the
injuries done Religion ; but the dominant party of the Assembly had
no such intention. It refuses to confirm the explanation, and asks
with loud cries that, instead of calling on the Clergy individually,
641
one general summons should be given to all, to take the oath. The
decree of appeal by name being thus set aside, the president
says, " Let all the ecclesiastics that have not yet taken the oath
rise and stand forward to take it." Not one rises, not one stands
forward !
At the sight of this bold resistance, the Jacobins pass from con
fusion into a fit of despair, and, in order to have revenge for the
shame with which they are covered, straightway decree that the
King shall have other Bishops and Cures elected instead of those
-who have not sworn. But this tyrannical law did not keep those
Priests who, without being Jacobins, had thought that they might
anticipate the appeal by name, and take the oath with restrictions,
from giving up their error and making reparation for it.
Encouraged by the example of their brethren, struck at the
obstinate refusal of the Assembly to admit any explanation favour
able to Beligion, and no longer able to dissemble regarding the fact
that open war has been declared, they cannot endure the reproaches
of their conscience. Several of them approach the bench, and fear
lessly retract an oath which everything at length proves to be that
of apostasy. All who have gone astray like them join in the re
tractation. They wish to lay their declaration on the table : they are
repulsed. They insist : they are repulsed again. But next morn
ing the press makes their conversion public.
Thus ended this ever memorable contest, and thus, in presence
of a most hostile assembly, and in spite of the threats of a reckless
populace, did the college of Bishops and Priests present the sublime
spectacle of the most solemn and authentic Profession of Faith of
which the annals of the Church have preserved a record. They
passed out from the formidable senate amid the insults and shouts of
a hired rabble, whose fury could hardly be restrained by numerous
guards ; but they went away calm and rejoicing that they had been
thought worthy to suffer insults for the name of Jesus Christ.' Their
confounded enemies paid to so much firmness at least the tribute of
admiration. One of them was forced to exclaim, " We have their
money ; but they have their honour."
By way of revenge, impiety set itself to plunder and waste the
holy places. Under the hammer of these destroyers there fell more
than fifty thousand churches, chapels, and oratories. Many other
churches were converted into private dwellings, magazines, resorts
of stock-jobbers or usurers, stables, theatres, and, often, under the
name of " club-houses," dens of profligates and .murderers. Tho
bells, crosses, chalices, ciboriums, the sacred vessels and all kinds of
*Act.,v, 41
vol. m.
42
642
Catechism of perseverance.
plate, belonging to churches, were broken or stolen by the Repretentativea of the People ! From the diocese of Nevers alone, Fouche
sent to Paris many packages : at one time, a thousand and ninetyone marks of gold and silver, and at another, seventeen trunks full of
gold and silver, taken from churches.'
To destroy Christianity was with the Revolution only half its
work. Its first religious act was to place an idol of flesh on altars,
and offer adoration thereto. The world at the feet of Venus ! such
will always be the end of Paganism, and the certain punishment of
those individuals and peoples who withdraw themselves from the
empire of the Holy Spirit or of Christianity. Either adore the
Host High God or the most low god : there is no medium !
Modern pagans, therefore, were to be seen carrying pompously in
a litter, and afterwards placing on the high altar of the metropoli
tan church of Paris, an actress adorned with garlands of oak leaves,
and having in her hand a pike, on her head a red cap, and under
her feet a crucifix ! There was an order that this frightful, this
execrable impiety should be imitated in the cities, towns, and -vil
lages of the Republic.' Happily France did not with one mind
obey this sacrilegious injunction. A great many concealed Priests
preserved in families some sparks of the Faith, and upheld the cou
rage of the Faithful.
Impiety turned all its rage against them. "Words are powerless
to describe the cruelties to which they were subjected : to tell the
tale of these unparalleled atrocities would require some new kind
of language. Already, in August, 1792, a large number of Priests,
arrested in Paris, had been shut up in prisons, or in convents turned
into prisons. On the night between the 2nd and 3rd of September,
a band of cut-throats, excited by intoxicating drink, are led from the
Hotel de Ville to the prisons. Here, with sword and gun at hand,
they fall, like tigers thirsting for blood, on the innocent victims de
livered to their rage. The massacre continues till the 7th : three
Bishops and more than three hundred Priests perish !
Among the number was one of those Prelates who shed most
' In the Moniteur of the 14th of November, 1793, we read, " A coffer full
of crownspart of the contents of a waggon full of gold and silver, received
from the department of Nievreis drawn by ten men into the hall of the Con
vention amid general applause and shouts of Vine la Bepublique /"
And the neit day, the 15th of November, the same paper snys, " The de
partment of Nievre brings, for the third time, a rich gift to the country, nine
hundred thousand livres in specie and two millions in plate."
J The Revolution did not confine itself to the worship of the Goddess of
Reason : it raised a temple to Cybele, in the Champs-Elysees, Paris. See Oar
Hiatoira d* la Bivoluiion.
CATECnlSM OF PERSEVERANCE.
643
lustre on the Church of France by his learning and virtue. This

was Monsignor Dulau, Archbishop of Aries, from whom the impious
themselves could not withhold their esteem. While he was in the
church of the Carmes, with a hundred and twenty other eccle
siastics there imprisoned, awaiting a cruel death, he was often ad
vised to avail himself of the services of his friends, or at least to
make some account of his infirmities, in order to be let return homo.
" No, no," he would answer, " I am only too well here, and in too
good company." He was so well satisfied that he not only did not
ask the least solace, but if he took advantage of any regard had for
his dignity, it was to see that the other prisoners were provided
before him with whatever they needed. Up to the third night of
his imprisonment he had not been supplied with a bed. It was
now impossible to make him accept one, for he had counted the mat
tresses, and there was one wanting for a new-eomer.
The savage guards took pleasure in heaping insults on him,
because they had seen him the most exalted in rank, but his patience
and piety made him insensible, as it were, to all their ill-treatment
Par from complaining of his sufferings, he thought himself the hap
piest of all, because he had the most to suffer. On the eve of the
2nd of September, a fierce gendarme came and sat down insolently
near the holy Bishop. Then, mixing bitter irony with coarse im
piety, he said to him, " What a fine figure you will cut on the
guillotine !" He then rose up, made a profound bow, and addressed
him in mockery with all his titles that the Assembly had abolished.
He added, " My lord, on to-morrow Your Highness will be put to
death."
The patient Archbishop disconcerted the impiety of the gen
darme by his calmness as well as by his silence. The latter, enraged,
lighted a pipe, and sitting down again near the venerable old man,
blew the smoke of it into his face. The Prelate was still silent, until,
being nearly sickened with the smoke, he was satisfied to change
his place. The brutal guard followed him, and desisted from his
cruel sport only when he saw his obstinacy itself vanquished by the
patience of Monsignor Dulau. This great man was such a master
of his soul, was so ready to give it up to God, that at midnight one
of the prisoners, disturbed by some supposed noise, and waking him
suddenly out of his sleep in order to say to him, " My lord, the as
sassins are come," he answered calmly, " Well, if the good God
asks our life, the sacrifice ought to be made," and after these words
he again fell asleep.
When on Sunday, the 2nd of September, the brigands came to
do their work on the prisoners, the Archbishop was in the garden
of the Carmes, near an oratory, with the Abb6 De La Pannonia,
644
who said to him on seeing the sabres and bayonets, " This time, my
lord, I think they have come to slaughter us." " Well, my dear,"
answered the Archbishop, " if this is the hour of our sacrifice, let
us submit, and thank God that we can offer Him our blood in so
noble a cause." As he was uttering these words, the assassins came
forward crying out, "Where is the Archbishop of Aries?'' He
waited for them without 'the least emotion. Having arrived near
the group in front of which he was, by the side of Father De La
Pannonia, they said to the latter, "Are you the Archbishop of
Aries?"
Father Pannonia joins his hands, casts down his eyes, and makes
no answer. " Are you then, wretch, the Archbishop of Aries ?"
they say, turning towards Monsignor Dulau. "Yes, sirs, I am."
" Ah ! wretch, it was you then that caused so much blood to be
shed in the city of Aries !" " I am not aware that I have ever
done evil to anybody." "Well, I am going to do it to you," says
one of the gang. The next moment he strikes the venerable Arch
bishop heavily on the head with his sword. The Prelate, unmoved
and standing erect before the assassin, receives the first stroke oil
the forehead, and awaits a second, without uttering a word.
A new miscreant comes up and nearly cleaves open his face.
The Prelate, all the while silent, merely puts his two hands to the
wound. He is still standing, without having made a single step
backwards or forwards, when he is struck a third time. He falls,
reaching out one arm to the ground, as if to prevent the violence of
his fall. Then one of the murderers, grasping a pike, drives it into
the Prelate's breast so violently that it cannot be pulled back. He
then lays his foot on the body, and, taking out Monsignor Dulau's
watch, holds it up before his accomplices as the reward of his
triumph.
Such was the martyrdom of this great Prelate, who, continually
sacrificing his tastes to his duties, knew the sweets of society only
to deprive himself of them, made no other use of his riches than to
relieve the distressed, and found no pleasure but in doing good. You
need not be surprised that the Jacobins recommended their emissa
ries to make him the first victim of their fury. They wanted those
men particularly, who, attached to Religion, were as capable of
defending it by their talents as of honouring it by their virtues.
According to this rule, the Archbishop of Aries deserved a prefer
ence.
The Bishops of Saintes and Beauvais soon met the same fate as
Monsignor Dulau. They were inhumanly butchered ; and, while
falling under the strokes of their assassins, congratulated themselves
on their happiness iu shedding their blood fur the Faith. If the
645
other Bishops of France escaped being slaughtered, it was because

they provided against it by flight. But in preferring exile and
poverty to the enjoyment of their sees and of a portion of their re
venues, which they could have retained only by a betrayal of Re
ligion, they showed that they looked on it as their glory and their
duty to prefer death to apostasy.
The persecution, begun in the prisons of Paris, soon extended to
the whole capital and the provinces. Among its most revolting acts,
acts most likely to draw on our revolutionary impiety the curse of
the human race, we must place the murder of the venerable Abbe
Fenelon, so justly named the " father of orphans."
The Abb6 Fenelon, who of all the members of his family most
resembled by his virtues the great Archbishop of Cambrai, won
special admiration for himself by his zeal in relieving and instruct
ing the poor known in Paris under the name of " Savoyards." He
loved these good people as his own children. He helped them all ;
but he had a predilection for the youngest, because they had most
wants, and were most exposed to danger.
At his house he had all sorts of clothes for these poor children,
besides a supply of tools and other things that they often required
to earn a living. He would himself distribute these little articles
according to each one's needs. His door was always open for them,
but he had days and hours fixed when they should assemble, either
to let him know their wants, or to give him an account of their
conduct, or to receive religious instruction.
When the good Abbe had a number of them well instructed, he
fixed on a Sunday when they should make their First Communion.
He prepared them for it by a retreat, during which he took care
that they were reconciled to God in the tribunal of Penance ; and,
in order that outward cleanliness might correspond with inward
purity, he made them dress in a new suit of clothes. The ceremony
came off with much pomp. It was generally a Bishop who, in the
morning, gave Communion to these children, and one of the most
celebrated preachers in Paris who, in the evening, preached them a
sermon, after which they renewed their baptismal vows. All this
religious display struck their minds as well as their senses, and left
impressions on their hearts that would hardly ever be effaced.
The spirit of zeal and charity that animated the Abbe Fenelon
inspired him with a special means of inducing young Savoyards to
conduct themselves well. He had a supply of copper medals with
an inscription to the effect that they were the reward of wisdom.
But this reward should be merited, and no one obtained it till after
repeated proofs of docility and good behaviour. The children that
wore this medal kept it as a precious jewel. They would sometimes
646
CATECHISM OF PERSEVRRAJJCI!.
display it as an ornament, and never failed to produce it when they

had need of a recommendation. This medal was known to the police,
and was of great weight in favour of any one that possessed it.
The income of the Abbe Fenelon, who had only a little priory,
was not enough for all the great works that he wished to do. When
his means were exhausted, he used to beg at the court, through the
city, and of those wealthy houses with which he was acquainted.
It was especially in times of public affliction that he tried this re
source. " I have a great many children scattered over Paris," he
would say ingenuously to those whose alms he sought, " and I im
plore your help for this poor and numerous family." In the world
he was decreed the honourable title of " Bishop of the Little
Savoyards."
It would seem that a man who acted thus as a father to the
children of the people should not only he spared, but even pro
tected and cherished, by those who called themselves exclusively
the friends of the people ; but these impostors soon showed that
this friendship of theirs was only a name to hide their wicked de
signs. Notwithstanding the services which the Abbe Fenelon was
continually rendering to the unfortunate orphans of the capital, he
was arrested on suspicion at the age of eighty years and lodged in
the prison of Luxembourg.
As soon as the news of his arrest spreads, the young Savoyards
of Paris, seized with the deepest grief, meet and decide on going in
a body to the doors of the National Assembly, that they may claim
a restoration to liberty for their benefactor and father. They draw
up a petition, in which they agree to use some expressions that their
better feelings condemn, but that they judge indispensable to the
success of their movement. On the 19th of January they arrive, with
their petition in their hands, at the door of the terrible convention.
They cannot be refused admission.
One of them, named Firmin, standing forth in the name of all,
expresses himself thus :
" Citizen legislators 1 Under the reign of despotism, the young
Savoyards had need of some help in France. A respectable old man
became a father to them. The care of our conduct, the first instru
ments of our industry, our very existence, were for a long time the
fruits of his zeal and benevolence. He was a priest and a noble
man. But he was affable and compassionate. He was therefore a
patriot.
" This man, so dear to our hearts, and we venture to say so dear
to humanity, is the citizen Fenelon, aged fourscore years, detained
in the prison of Luxembourg, as a measure of public safety. We
are far from condemning this measure. We respect the law. The
647
magistrates are not bound to know this old man as his children know
him.
"What we ask, representative citizens! is that it may please
this august senate to set our father at liberty on ofr kesponsibilitt.
There is not one among us that would not be ready to take his place :
we would all together offer ourselves even if the law did not stand
in our way.
" If, however, legislative citizens ! our sensitiveness makes us
indiscreet, command that a speedy report may make our father
known to you. You will surely applaud his civil virtues, and it
will be as sweet for his children to have laid them before you as it
will be consoling for this good father to receive such a testimony of
yourjustice and of our gratitude."
The petition being written, he who has read it lays it on the
table, and it is signed, Fiemin, in the name of all his comrades. The
Assembly is satisfied to order that it shall be referred to the Com
mittee of General Safety : in other words, to those who desire the
death of the Abbe Fenelon. On hearing this hard answer, one of
the young Savoyards cries out in dismay, " To the Committee of
General Safety ! Our father is therefore lost ! Citizen legislators !
you announced peace to cottages and declared war on castles. Can
you not forgive the holy Abbe Fenelon for having been born in a
castle, a man who for sixty years has been the benefactor and friend
of cottages ?"
This cry of filial grief had no effect on the ferocious dema
gogues.
The alarm increasing more and more, the Abb6 Fenelon soon
saw that he should prepare to make the sacrifice of his life. He
redoubled his fervour, and became a model of resignation for all
those who shared his chains. His example touched the other pri
soners, and inspired a great many with his own sentiments : he heard
their confessions, and disposed them to die well.
One of these little Savoyards, whom the Abbe" Fenelon had in
structed and assisted, was turnkey of the prison of Luxembourg.
Seeing his benefactor among the victims set aside for death, he
throws himself, forgetful of what he is doing, into his arms, and
holds him fast. "Father, father," he cries out, "what is this?
You to go to death, you who never did anything but good I" He
continues to press him, hinders him from going forward, and wishes
to pull away the hands of the gendarmes that lead him. " Be con
soled," says the venerable old man : " death is not an evil for him
who can do no good. Your tenderness at this moment is a most
sweet recompense for my heart. Adieu, Joseph ! Think of me
sometimes." " Ah," replies Joseph, " I will never forget you."
648
CATKCHIS1I OF PERSEVKRANCK.
And he bursts into tears. In pun.snment for his filial piety, this
young man was deprived of his situation.
Another Savoyard, whom the Abbe Fenelon had instructed and
prepared for First Communion, finding himself among the number
of persons arrested on suspicion, came also, and threw himself into
his arms, exclaiming, "What! my father, you here!" The Abbe,
in an affectionate tone, replies, " Do not weep, my child ! It is the
will of God. Pray for me ; and, if I go to Heaven, as I hope to do
through the great mercy of God, I promise you that you will have
a good protector there."
The Abbe Fenelon was condemned by his bloodthirsty judges on
the 28th of June, 1794. Mounted on the fatal waggon with sixtyeight other victims, he exhorted them along the way to detest their
sins, to put their trust in God, and to offer up with resignation the
sacrifice of their lives. Having reached the foot of the scaffold, he
exhorted them to make from their hearts an act of contrition. All
having humbly bowed their heads, he pronounced over them the
words of absolution. Eye-witnesses declared afterwards that the
executioner was so struck by the venerable appearance of the AbW
Fenelon that he bowed like the others. All the prisoners edified the
spectators by the resignation with which they met the stroke of death.
Thus died this fine old octogenarian, who had lived only to honour
religion by his virtues and humanity by his services, and whose
simple but active, obscure but well-filled, life was a new proof that
one Priest, animated by the spirit of his state, does more good in a
single day than all our modern teachers, so rich in schemes and so
proud of their " liberal ideas," during their whole lives.
While the Abbe Fenelon and a great many other Priests were
sealing the Faith with their blood on the scaffold, a still greater
number were confessing it in loathsome dungeons, to which they
had been consigned by revolutionary impiety. It is by thousands
that we must count these holy victims. To tell the insults and
outrages that they had to endure would be impossible. Never were
the prisons of Constantinople or Tunis witnesses of greater horrors.
It is questionable if the Early Christians, shut up in the dungeons
of Nero and Diocletian, could compare their lot with that of our
Modern Martyrs. It is enough to know that impiety, furious at
having been unable to overcome the courage of the Priests and ob
tain a sacrilegious oath from them, had given a fiendish order to its
agents to exhaust their patience.
Let us hear one of these venerable confessors, the last survivor
of many victims,1 who is going to relate for us himself what he
lM. Irabert, Archpriest, Canon, and 0ur6 of the Cathedral of Neven.
Pied in 1843.
649
saw and experienced. Though different in circumstances from that

of the Priests of Nevers, the treatment of the faithful Priests of the
other dioceses of France was substantially the same. Everywhere
might be seen, on the one hand, prisons, misery, disgrace for the
present, and death in the future; on the other, resignation, angelic
meekness, serenity, and even cheerfulness. This private account
which we are going to read may therefore be regarded as a general
history of the Catholic Clergy of France from 1792 to 1795. The
Early Christians used to listen with deep respect to the reading of
the Acts of the Martyrs : they derived new courage therefrom. Let
us also recollect ourselves to read with profit these lines, traced by
a confessor of the Faith on the wet straw of his dungeon :
" After a detention of fifteen months between the Abbey of NotreDame and the Great Seminary, converted into prisons, we learned
that an order was issued to send us to Nantes, there to take shipping
for Guiana. Our guards and the members of the committee vied
with one another in stripping us of our effects. The little that they
chose to leave us was carried in the boat that waited for us near
the bridge.
" At length the day of our departure arrived : it was the 14th
of February, 1794. It had just struck nine o'clock in the morning,
when we received the order to clear out. There were forty-eight
of us altogether : of whom thirty-two were over sixty years of age.
We were chained in pairs, and obliged to pass between two ranks of
the National Guard, who heaped all kinds of insults on us. The
people gathered in crowds along the street and on the quay. They
could not behold without emotion these Priests, most of them whitehaired, laden with chains like criminals and led to death for the sole
crime of being Priests : many a tear flowed. As I was going down
in my turn to the boat, my mother wished to see me for the last
time. She offered a sum of money to the jailer's wife that she
might obtain this favour, but was refused.
" We were put into an inconvenient boat. Here we met with
thirteen Priests brought from other houses of detention in the city,
and sentenced like us to transportation : we were in all sixty-one.
After recognising one another and casting a look on the city which had
witnessed our birth, on the seminary which had served as our sacer
dotal cradle, and then on the prison ; after saying farewell from the
bottom of our hearts to all that was dear to us, we made our sacri
fice, and awaited in peace the moment of our departure.
"A large vessel near our boat was mounted by sixteen guards
ordered to accompany us, or rather to rob us of the little money
that was left to us, and even of our miserable food. The care that
we took to appease them, by sharing with them whatever was given
650
us daily, served only to make them more barbarous. Their conduct

reminded us involuntarily of the ten leopards, that is to say, the ten
Roman soldiers, who escorted St. Ignatius of Antioch to Rome, and
we thought ourselves happy in having some resemblance with the
illustrious Martyr.
" At length we weighed anchor. The weather was poor : a pre
vailing west wind hindered us from making progress, and for a long
time we were able to rest our eyes on the places which we had so
often visited, and which most of us should never see again. From
the moment of our departure, Providence watched over us in a very
remarkable manner. It was the contrary wind that saved our lives.
If we had arrived at our journey's end a few days sooner, not one of
us would have escaped death.
" When we were come near Orleans, our guards made me get
ashore. Their leader, who did not know how to write, obliged me
to pen, under his dictation, a letter in which he informed the Club
of Nevers that the escort had not yet found an opportunity of ridding
themselves of us, and that, for the rest, they could not but praise
our submission and meekness. If, however, we were not drowned
on the passsge, we owed it only to the honesty of the crew that had
the task of conveying us.
" Our guards, in order to console themselves for not having yet
thrown us into the river, kept continually saying to us, 'We have
a right to do away with you, either by cutting your throats or by
drowning you ; and, if we cannot do it on the way, it will be done
at Nantes, where you will no longer have your protectors {the ereic).
It is there that heavy strokes will be given. We hope, however,
that it will not be necessary to go so far.' In the midst of these
assurances we arrived at Tours.
" We were received here with many insults, as well as at Pontde-C6, where the soldiers, called volunteers, said on seeing us land,
' Here is something to fatten our scads !' We spent the night in
sickening dungeons, with no other food than bread and water. The
mob, convinced that we were going to be drowned, came to the
air-holes of the prison, and cried out to us, ' Give us your assignats ;
throw them to us with whatever else you really do not want, for
you are going to be drowned.' These threats were not executed.
" On leaving Pont-de-C, we could every moment see fettered
corpses floating on the water, or lying on the rocks or on the shore.
We had this sad sight, auguring so ill, before our eyes from Bouchemaine to Angers, where numerous executions were then taking
place. At the same time we began to see, on the left bank of
the Loire, the flames rising from the towns and villages of Vendee,
to which the republican armies were setting fire.
CATECHISM OF PRRSEVETUHCE.
651
" It -was on the 3rd of March that we disembarked at Angers,

in the midst of an angry mob, who mistook us for Vendeans on the
way to death. Our guards extorted from us whatever silver or
notes remained in our possession, under the pretext that our last
hour was come. They swore to us that they would give this moDey
back to us if we returned to the vessel, or remit it to our friends if
we perished : we never saw a fraction of it afterwards. Led be
tween two rows of soldiers to the Bishop's residence, where the
revolutionary court held its sittings, we were stripped almost naked
tinder the pretext of searching us. We remained there eight hours,
a butt for outrages and threats of every kind. A member of the
court said to one of the guards in our presence, ' You were a very
stupid fellow to bring them here ; why did you not slip them down ?'
" After our linen, our handkerchiefs, our breviaries, had been
taken from us, we were divided into three parties, and led separately
into the dungeons of the castle. We remained there eleven days.
During this time, the only food that we received was a little bad
bread and half a glass of water daily, and our bed was rotten straw.
Yet we had among us an old man of fourscore, and thirty sexegenarians, stooped under the weight of their infirmities !
" On the 1 3th of March, about midnight, we were suddenly
dragged out of our dungeons. The guards and crew from Nevers
had left us. A man named Marquet, the leader of the new escort
that was to accompany us as far as Nantes, caused us to be chained
or rather chained us himself two and two. Our escort consisted
of fifty soldiers. As soon as we were made fast, he commanded his
troop in these barbarously equivocal terms : ' To the river ! march !'
That moment we were pulled along towards the harbour. We re
mained from one o'clock till seven in the morning, standing or sitting
on rocks, exposed to a piercing wind from the north. During
this time, search was being made in the prisons of the city for fif
teen septuagenarian Priests of Nevers. They were led down to
the boat intended for us. We found ourselves very closely packed
here, each of us having scarcely the space of a square foot.
"The soldiers, much better accommodated in a frigate, had
turned their cannon against our boat with the intention of sending
it to the bottom in case that any attempt should be made from the
Vendee side to rescue us. Our resignation amid so many physical
sufferings angered the soldiers to such a degree that one of them
jumped into the boat, holding in his hand an ivory crucifix which
he had taken from us, and with it struck many of us on the face,
accompanying this diabolical action with the most horrible blas
phemies. To all this ill-treatment we endeavoured to make reply
like our Divine Masterby returning good for evil.
652
CATECHISM OF PFRSETERANCE.
"One of the soldiers fell into the Loire, from which he was
drawn out benumbed with cold. Immediately one of our companions
had the charity to take off his coat and lend it to him until his own
would be dry. Doubtless the soldier's heart will be touched : he will
make haste to return with thanks the garment that has saved his
life. Foolish hope ! When on the following day our confrere asked
back his only coat, he received no answer but insults and a refusal.
"At length, on the 15th of March, we arrived before Nantes.
Since leaving Angers, that is to say, for two days, we had been in
want of food. Yet we were left in the boat all the day of the 15th
perishing of hunger, till nine o'clock in the evening. "We were
then taken to the neighbourhood of the ' Dry-house,' close to a
galiot captured from the Dutch, the hold of which was to be our
prison.
" It was necessary that our dear seniors, worn out with fatigue
and hunger, should ascend to the deck by a wooden ladder, and
descend into their dungeon by a rope one. Some of them having
no longer any strength, the soldiers passed ropes under their arm
pits, and then, after hoisting them up, let them fall heavily into the
hold : one of them had his arm broken. Before throwing them into
this grave, ' as it might be termed, the soldiers took possession of
nearly all the garments that remained to them.
" Hurried into the galiot in the midst of the thickest darkness,
abused, disfigured, exhausted, we groped about for a place where we
might seat ourselves. Our apartment was very small ; it might at the
most accommodate forty passengers in health, and we were seventysix, nearly all sick. We found nothing for chairs and beds but the
keel and some tarred cordage. We soon noticed that we were in
water : we thought that our last hour was come. Happily, the
water did not increase during the night. There is no mistake in
supposing that it was impossible for us to take any rest
" Besides, there was on deck a guard of soldiers who seemed
determined not to let us sleep. After completely closing the hatch
way, the only means by which the air in our prison could be
changed, they danced most of the night over our heads with affected
fury. To their wild stamping, they joined the most obscene songs.
They also addressed the grossest insults to us. This frightful
tumult added much to the painfulness of our situation ; and, when
day broke, we were all amazed to find ourselves still alive.
" Yet an innocent cheerfulness, a sweet serenity, beaming on
every face, would have led a stranger to suppose that we had
suffered nothing, if our paleness and weakness, caused by hunger,
had not but too plainly demonstrated the contrary. A new guard,
which relieved that of the night, granted us permission to pump the
653
water out of our dungeon, and seeing that most of us, even those of
the hardiest constitutions, were quite languid, helped us in this
laborious task. We eventually made the hold somewhat healthy,
and assigned ourselves places, giving the best to the sick. The
youngest and strongest undertook to serve them. In spite of all
this mutual care, the most heartrending sorrows quickly over
whelmed us. Two of our old men expired in our arms the first
day. One of them died of starvation ; for it was three days since
we had received an ounce of bread.
" The second night having come, sleep ought to have come to
us with it ; but, deprived of any nourishment for so long a time,
how could we sleep ? A member of the National Guard opened
the hatchway to tell us that he would get us some bread, if we
gave him twenty-five francs. Hunger making us credulous, we
managed, not without difficulty, to scrape together this sum, which
we gave him ; but the only use that he made of it was to buy wine
for himself and his comrades. When they were drunk, they lavished
insults on us.
" At daybreak we were obliged to bring on deck the bodies of
our two deceased brethren, and a public officer made his appearance,
requiring that they should be laid on the bank. There they lay,
almost naked, a great part of the day ; after which they were re
moved to the cemetery. It was the same with the many others
among us who expired in the galiot.
" We were already eight days without food, when the watchman
of the vessel brought us a small piece of meat that had been sent
to us by way of alms. It was divided into seventy-two parts, and
disposed of in one mouthful, along with the crumbs of stale bread
that we were able to gather up in the corners of our pockets. Two
old men, having discovered among the cordage some mouldy crusts,
softened them in a little water ; this was on the ninth day that we
were left without food. They ate them, and, poisoned thereby, died
in the most violent pain.
" We were now mere skeletons. We had nothing to drink but
the water of the Loire, which was so unwholesome and disgusting
on account of the multitude of persons drowned lately that the
police authorities had forbidden the inhabitants of Nantes to use it.
We had not been able to sleep for a moment, and to so many
evils were added the most lamentable sights. Nearly every day
there were boat- loads of women and childrenmany of whom were
at the breastbrought out before our eyes, and, the following night,
all drowned together. Their piteous cries reached us in the depths
of our hold, and rent our souls. Next day we could see in the
water the remains of these unfortunate victims. The tide coining in
654
dashed frightful heaps of them against our galiot. These women

and children were from Vendee.
" The effects of famine appearing violently among us, we were
nearly all afflicted with dysentery, accompanied with a fever that
hore every mark of incipient putrefaction, and we could not even
get warm water to relieve ourselves. It was impossible for us to
change our linen, and we had to breathe a mephitic atmosphere,
laden with all kinds of diseases.
" On the tenth day at last, after repeated requests to the con
stituted authorities of Nantes, each of us received half a pound of
bad bread and two ounces of rice cooked in water. This was too
much for our weak and shrunken stomachs, and yet it did not
appear at all sufficient. Four of our number expiated by their
death the kind of greediness with which they partook of this
wretched allowance. So many deaths occurring among us made the
inhabitants of Nantes suppose that the plague was raging in our
vessel. The guards refused to render us any service, and we could
not obtain a visit from any doctor, nor any medicine. It was for
bidden people of the city to walk on the quay of the ' Dry-house,'
about five hundred feet distant from the place where we were, in
the middle of the Loire.
" However, the ingenious charity of the Nantese succeeded first
in sending us secretly a canoe laden with eighty shirts and a quan
tity of eatables and drinks, among which we found some syrups
proper to stay the course of the dysentery. A few days afterwards
they sent us in the same manner another supply of linen, blankets,
clothes, and whatever else they thought necessary for us. Other
private alms were intrusted to the watchman of our galiot ; but he
kept a large share of them, and out of what he did surrender to us
he made us pay him well besides. At length an officer of health
came down into our prison, holding a smelling-bottle of strong vine
gar to his nose, and he did not conceal from us that we had no help
to expect. Yet several of our number were in their agony, and
most of the others dangerously ill.
" Between the 16th of March and the 18th of April there died
thirty-one of oursfrom Nievre; and of the fifteen belonging to
Angers there remained only one, whose state was next to hope
less."
After a sojourn of six weeks in the galiot, the survivors were
conveyed to Brest. Six died on the passage. Those who outlived
it were thrown into a narrow prison, where they were waiting for
death when the fall of Robespierre changed the face of affairs, and
let them have a glimpse of the possibility of a return to their homes.
They did indeed return, but with a train of infirmities that made
their life a long seriesôf sufferings.
655
It was a small matter for impiety to have thinned the holy

tribe : to annihilate the priesthood, the head should be destroyed.
Armies pass into Italy, enter Rome, and seize the venerable Pontiff,
Pius VI. A wicked man penetrates into the palace of the Pope,
confined by a serious indisposition, and makes known to him that
he is no longer King of Rome, but that the French Republic wishes
to offer him a pension.
" Of a pension," answers the Vicar of Jesus Christ, with dig
nity, " I have no need. A habit of drugget is enough for him
whose Master died naked on the cross. I adore the hand of the
Almighty, who punishes the pastor for the faults of the flock.
You have all power over my body, but my soul you cannot touch.
You may destroy the habitations of the living and even the tombs
of the dead, but you cannot destroy our holy Religion. It will
exist after you and me, as it existed before us, and will continue to
the end of ages."
He to whom the Pontiff addressed these noble words was a
Calvinist. On retiring, he orders the Prelate in the hall in front
of the Pontiff's room to go in and tell him to prepare for his depar
ture from Rome, which must take place at six o'clock the next
morning. Seeing that the Prelate hesitates to fulfil so cruel a mis
sion, he enters himself and conveys the barbarous intelligence to
Pius VI., who cannot help replying, "lam eighty-one years of
age, and I have been so sick for the last two months that I believe
my last hour is at hand : it is scarcely possible that I shall recover.
For the rest, I cannot abandon my people nor my duties. I wish
to die here."
The republican answers impatiently, " You will die as well
elsewhere ; and, if I cannot induce you to set out freely, there will
be severe measures taken to compel you to leave."
As soon as he went out, the Pope hastened to renew his strength
at the foot of his crucifix in an adjacent room, and, returning to
those who attended him, said, " God wills it : let us prepare to
suffer whatever His Providence has in store for us."
It was on the night between the 19th and 20th of February,
1798, that the republicans came to carry him off from the Vatican.
Pius VI. wished first of all to hear Mass : it was celebrated in his
room. But the impatient soldiers are angry at the slowness of the
Priest who offers the holy sacrifice. Fearing lest the people may
rise up against them, they are most anxious that His Holiness
should quit Rome ere the dawn ; and with fresh blasphemies they
threaten to drag the Pontiff away before the Mass is ended. It is
scarcely over when, two hours before day, they tear him from his
apartments. As by reason of his age, and of the paralysis which
656
has been making notable progress with him, he can only go slowly,
especially in descending the stairs of the Vatican, the satellites take
the liberty of pressing him by words, and even more rudely, to
quicken his speed.
At length, after placing the Pontiff in a coach, intended for his
domestics, he is eagerly hurried off. Already, on the 22nd of Fe
bruary, he arrives near Lake Bolsena, where there are a number of
French Priests wandering about in disguise for the sake of security,
some as beggars, and others as soldiers, by the help of uniforms that
compassionate French soldiers have given them. Listening no
longer to any sentiments but those of gratitude and faith, one- of
them draws near during a few moments of relay.
Pius YL, who recognises him, and retains in the midst of his
sufferings the holy joy of a pure soul, says to him with a smile,
" Are you then become a soldier ?" " Holy Father," he answers,
" we are all soldiers, and will always be the soldiers of Jesus Christ
and Pius VI." " To what a sad state you are reduced !" " It is our
glory to belong to your suite !" " But where are you going?" "Alas,
Holy Father! the sheep follow the steps of the shepherd ; and if we
cannot always follow you, you will always be accompanied with our
wishes for your safety." " Well, keep up your strength and your
courage." " Yes, Most Holy Father, we have so great an example
before our eyes that we should be very guilty not to imitate it."
The coach whirls off, and the Pope is borne away from their
homage. He is left, on the 25th of February, at Sienna, in the Con
vent of the Augustinians, where he remains till the 26th of May.
He has time to breathe here, and one of the Priests whom he has left
at Bolsena, the same who has had the happiness of speaking to him,
is admitted to see him. He seems uneasy in his sufferings. " I
suffer," answers the Holy Father, with St. Paul, " but I am not
cast down : Potior, aed non confundor.
This Priest envied the happiness of Ifonsignor Marotti, who,
as Secretary for Latin Letters, never separated from the Holy
Father. He compared him to St. Jerome, charged in former days
with a similar office near Pope Damasus, also persecuted for the
Faith. "Yes," answered Pius VI. with the most touching humi
lity, "but Pope Damasus was truly a Saint, and we are only a
miserable sinner."
The facilities which the Pope had for communicating with his
subjects, and above all the fear that he might take advantage of the
proximity of the sea to escape, but less than the occurrence of an
earthquake, determined his suspicious persecutors on removing him
to a Carthusian monastery, about two miles from Florence. As
pious souls knew that he was left without pecuniary resources, and
CATECHISM OF rRRSEVEEANCE.
657
yet tyranically required to pay the expenses of his journey, they

offered him sums of money. His heart was greatly touched by
these generous offerings, inspired by a sense of religion ; but he
was equally satisfied to be able to dispense himself from accepting
them, because the munificence of the sovereigns of Europe had. felt
it due to his dignity as a monarch to provide for all his wants.
Among the marks of consideration which he received at this
time, there was one which in several respects formed too striking a
contrast with the barbarous conduct of the revolutionists not to be
some consolation to him. It was a present of a silver chalice, with
its paten, having at the foot of it the arms of France on one side,
and a small cross on the other. It was sent to him by the Bey of
Tunis, who wrote to him at the same time thus: "Most Holy
Father, those perverse French who have robbed you of everything
have certainly not left you a chalice, and I beg you to accept that
which I regard it as a duty and an honour to offer to you.'" Would
not one be inclined to say that the ashes of St. Cyprian were then
exhaling a miraculous perfume of Catholicity along the shores of
Carthage, and that Arabs were settled on the banks of the Seine?
The Directory, alarmed at the interest taken in Pius VI., and
at the entrance of the Austrian troops into Italy, sent an order to
bring him to France. His paralysis was growing worse, and he
had much to suffer. Nevertheless, the French agents, regardless
of his condition, pulled him away rudely from the monastery, and
brought him to an inn at some distance beyond Florence. Here he
spent the night. Next morning he was obliged to set out before
sunrise.
"What new tortures for the holy Pontiff to pass, during, the four
months that he has yet to travel, through so many villages and
towns disturbed by the fever of revolution, and to meet everywhere
the standard of rebellion ! What rest will he find in the wretched
lodgings prepared to receive thirty horsemen and their commander,
under whose guardianship he is led ?
We must, however, in order to do homage to the truth, say that
on arriving at Parma the holy Pontiff was somewhat consoled by the
respectful kindness of the French Governor of this city, who, fol
lowing only the dictates of his own heart, merited a most flattering
1 For details on the authenticity of this fact, see History of Pius VI., by
Baldassari, p. 363.
To this fact, so strange, we shall add another no less so, but of more recent
date. Meheraet Ali, Viceroy of Egypt, having been informed of the burning
of St. Paul's Church in Rome, ordered four superb pillars to he cut out of an
alabaster quarry, lately discovered, and presented them to the Sovereign Pontiff,
that he might help in the reconstruction of the basilica. O the depth of the
counsels of God : 0 altitucb !
vol. ill.
43
658
CATECHISM OJ PERBEVERANCE.
expression of gratitude from the Pontiff. The health of the HolyFather was sinking day by day. It would seem that no one could
have the barbarity to drag him farther, when, at midnight, the cap
tain of the escort made known to him an order to set out in four
hours.
This order, conceived in the most threatening terms, was the
result of a false alarm about the approach of the Austrians, who, it
was supposed, would deliver him. The venerable old man, not
suspecting anything, opposes his dangerous condition to the obliga
tion to depart. Physicians are called in to decide the case ; and,
obliged by the republican captain to lift ths bedclothes, in order
that he may see naked this sacred body, so cruelly treated, and
even bleeding in some places from the application of remedies,
they declare that the Pontiff runs the risk of dying on the highway,
if again exposed to the fatigues of a journey. The officer leaves the
room for a few moments, and, returning with the air of a tyrant,
says, " The Pope must go dead or alive !"
In point of fact, he had to set out very early in the morning for
Turin. He hoped that here at least his painful journey would end,
and that he should have a convenient lodging; but, finding himself
thrown into the citadel, he raised his eyes and hands to Heaven,
and adoring the divine will, said, "I will go wherever they wish
to take me."
The second day after this, at three o'clock in the morning, he
has to leave for Susa ; and, in order to carry over the Alps the
venerable old man, who hitherto could only be placed in a coach or
removed out of it by means of a soft folding-chair, he is seated in
a kind of, Sedan chair, little better than a barrow. The Prelates,
as well as the other persons of his house, will have mules to climb
the rocks. It is towards the terrible pass of Mont Genevre that
the course is directed. The Holy Father is borne up the mountain !
For four hours he hangs over a narrow path that lies between a
wall of snow eleven feet high and frightful precipices. The Piedmontese hussars offer him their furred cloaks, to save him from
the bitter cold that reigns in this elevated region; but the ills of
earth have no longer any effect on this heavenly soul. He thanks
them, saying, " 1 am not suffering, and I am afraid of nothing.
The hand of the Lord is evidently protecting me amid so many
dangers. Let us go on courageously, my children, my friends !
Let us put our trust in God !" And it is with these sentiments
that he at length enters the French territory.
After seven hours and more of a cruel journey, he reaches
Briancon on the afternoon of Tuesday, the 30th of April. Oh, how
much this great Pontiff, insensible to pain, is consoled as well as
CATECHISM OF PEE8EYERANCE.
659
surprised on seeing so many of the people of Briangon running to

him, and, animated hy their faith, giving him with a holy enthu
siasm the liveliest proofs of their devotion ! They are the first to
merit this exclamation from the Pontiff : Verily, J say to you, I
have not found to great faith in Israel.'
He is lodged at the hospital in a very close and uncomfortable
room, and forbidden to appear at a single window, knowing that he
is a hostage to the Republic. He is soon made to feel new grief,
by being deprived of most of his attendants, who are sent as hos
tages to Grenoble. There only remain near the Holy Father his
confessor, Father Fantini, and his faithful chamberlain, named
M orelli, whose removal is no less improbable. But the success of
the Austrians in Italy causing the Directory to fear that they will
come and carry off the Pope from Briangon, an order is issued to
take him to Grenoble. And the Vicar of Jesus Christ is borne away,
in a very plain conveyance indeed, having by his side the only two
consolers who are left to him !
The "homage which the people of Grenoble showed to him during
the three days that he spent among them cannot be expressed. They
all gathered round him when he was leaving for Valence, where he
arrived on the 14th of July. On drawing near this town, the Holy
Father saw, as he had seen so often elsewhere along his way, a
multitude of the Faithful eager to ask his blessing: an admirable
and consoling contrast to the conduct of those fierce republicans
who, the previous year, on the anniversary of the first terrible
triumph of the Revolution, had burned with many other portraits
that of Pius VI., even in Valence !
The Pontiff was taken to the house of the governor, whose
garden overlooked the Rhone ; but this was enclosed within the
walls of the citadel, and the central authorities of the department
of Dr6me, sitting in the town, declared by a public act that he was
under arrest here. They enjoined on persons of his suite not to do
or say anything outside that might maintain fanaticism.
All communication was expressly forbidden between the grounds
of the mansion and those of the Convent of the Cordeliers, in which
there were imprisoned thirty-two faithful Priests, most of whom
had experienced the kindness of the Pope during the period of their
detention in Italy. They, on their side, received a most strict pro
hibition not to be trying to see their august and saintly benefactor,
to whom it was even forbidden to leave the enclosure of the garden,
lest, as was said, this might give rise to meetings and troubles. No
person could go near him without a written permission, in granting
which the administration was very sparing.
i Matth., viii, 10.
660
Meanwhile, the Directory of the French Republic had hecome

more moderate ; for, out of the five members composing it, the
three who were most furious against the Pope had been obliged to
give place to more humane men. One no longer saw sitting there
fore Treilhard, or Merlin (of Douay), or worst of all that Lareveillfire Lepeaux who, by violent means as well as by subsidising some
of the vilest revolutionists, tried to establish his absurd religion
called Theophilanthropy.
The Directory, thus reformed, sent only moderate orders and
instructions to the Commissioners whom it had appointed in all the
administrations. The government commissioner near the depart
ment of Dr6me congratulated himself on not receiving any contrary
to the sentiments of respect with which the virtues, the age, and
the sad position of the Sovereign Pontiff had filled him. But all
the administrators, one alone excepted, retaining the strong antiCatholic spirit of Lareveillere, prevailed over the government magis
trate, and continued to torment Pius VI. till he sank into the tomb.
The new successes of the Austrian and Russian armies in Italy
had brought them near the summit of the southern chain of the
Alps. The terrified Directory imagined that it could see them
descending on Valence. Fear leading on to cruelty, it ordered that
the Pope should be transferred to Dijon : this being well understood,
it added, that " the journey shall be made at his own expense."
It even expressly forbade that any stay should be made at Lyons, a
citT renowned for its devotedness to the Holy See. When the
order arrived, the obstacles that the infirmities of the Holy Father
placed in the way of his removal were insurmountable ; and he
himself had no doubt of his approaching end.
At the sight of the tomb opening before him, that pastoral soli
citude for all the churches with which he has always been animated,
does not forsake him. " My corporal sufferings are nothing," he
says, " in comparison with the pains of my heart. . . . The Car
dinals and Bishops dispersed ! . . . Rome, my people ! . . . The
Church! ah, the Church! . . . This is what torments me day and
night. In what a state I um going to leave all !"
He spends some days almost entirely in prayer. Even during
the night, he can be heard reciting psalms, and applying them fer
vently to his present state. On the 20th of August, he is seized
with vomitings and other symptoms no less serious, which too plainly
tell of the progress of his paralysis. He calls for his confessor,
and it is decided to administer the Holy Viaticum to him the next
day. Pius VI., unwilling to receive it otherwise than with all the
marks of respect in his power, requires to be helped out of bed, and
clothed with his soutane, rochet, camail, and stole. Bitterly regret
661
ting his inability to kneel or to stand while receiving his God, he

consents to communicate sitting in an arm-chair.
The Holy Eucharist being brought to him by the Archbishop of
Corinth, this Prelate thinks it a,duty to ask him before all, when
presenting to him the Body of Jesus Christ, if he forgives his ene
mies. "Oh, yes, with all my heart, with all my heart!" answers
immediately the Holy Pontiff, raising his eyes to Heaven, and
bringing them back to a crucifix which he holds in his hands. His
" Chapel-Master " reads in a loud voice the Profession of Faith
given down in the Pontifical ; and Pius VI., as if he were receiving
new strength from his own faith, manifests his adhesion thereto in
a manner better than by words : he lays one hand on the Holy
Gospels and the other on his breast. At length, he communicates
in an angelic manner, and all present are moved to tears.
The next day, at eight o'clock in the morning, the Archbishop
of Corinth judges that he should not defer administering to the
venerable sick man the Sacrament of the Dying. And, with a
tender piety, the Holy Father joins in the prayer which accom
panies each of the anointings. After an hour's recollection, he
dictates and signs a codicil by which he makes some special grants
in favour of those who serve him. He intrusts its execution to
the same Archbishop, whom he also charges to watch over the
clauses of his will relating to the place and circumstances of his
burial.
Freed from every care foreign to the salvation of his soul, his
only occupation henceforth is to offer to God the sacrifice of his life.
His frequent aspirations only express his impatience to be reunited to
Jesus Christ. In the interval, he recites the Miserere and the De
Profundi*. He often repeats these words of the Ambrosian hymn,
so proper to maintain his confidence in God : le ergo qutesumus
famulis tuis subveni qws pretioso sanguine redimisti, "We beseech
Thee, therefore, 0 Lord, help Thy servants whom Thou hast re
deemed with Thy precious blood ; and In te, Domine, speravi, non
confundar in teternum, 0 my God, since I have placed my hopes in
Thee, I shall never be confounded !
His prayers are so continuous during the rest of the day, that
it is thought necessary to prevail on him to moderate his fervour,
lest his illness may increase. It succeeds, however, in exhausting
his strength, though it leaves him perfectly conscious. He avails
himself of this calm to offer affectionately his paternal hand to all
those of his suite who go near his bed ; and, taking theirs, presses
it tenderly iu order to express how sensible he is of their devotedness
and grateful for their care.
About midnight new symptoms inform him, as well as the atten
662
CATECHISM OF PEB.8EVKRANCE.
dants that he is soon to draw his last breath. The Archbishop begins
to recite the prayers for the agonising. Pius VI., who wishes to follow
them with due attention and an affectionate piety asks him by a
sign to say them slowly. Inwardly repeating every word, he takes
up in some manner the thoughts. The prayers were still going on
when the Holy Pontiff's soul fell sweetly asleep in the bosom of
God, an hour and twenty-five minutes after midnight, the 19th of
August, 1799. He was then eighty-one years, eight months, and
two days old.
Never did the death of a Roman Pontiff cause so great a sensa
tion, and never perhaps did a Pope, on leaving this land of exile,
receive so many tributes of regret, love, and veneration. In Italy,
in Spain, in Germany, in France even, in every region, Pius VI.
was celebrated as a martyr. Even Petersburg and London heard hi?
praises. Among our separated brethren, some splendid conversions
were the fruits of this glorious death.
Geneva itself was moved, and one of its most distinguished
citizens wrote these remarkable words : " The Roman Catholic will
glory in the memorable victory won by his chief over impiety, and
Christians of other denominations will see clearly where the true
Church is to be found. So many tribulations, reserved for the
Pastors of the Roman Church alone, will show that a religion whose
ministers give no offence to the apostles of impiety and infidelity is
not safe, and that error, when it openly fraternises with vice, mast
not be let have its way. These, I hope, will be the fruits of the
outrages committed against the Pope, during his life and after his
death.'"
The great victim was sacrificed. The waves of impiety, after
extending their ravages far and wide, had touched, like those of the
ocean, the barrier raised by the divine hand. Already a triumph ;s
preparing for the Church by the miraculous election of a new
Pontiff, and the justification of Providence is appearing in the
punishment of the guilty.
France dared to say to the Lamb that rules the world, We trih
not have Thee reign over us! Men are drunk with the blood o-.
martyrs ; and the hand of God weighs heavy on France and on per
secutors. A frightful hurricane rises. France is shaken to itfoundations : monuments, riches, citizens, all perish ! For ten year*
the history of this kingdom, formerly Most Christian, but now re
bellious to Jesus Christ, is written with a sword dipped in blood.
Never have the generations of men beheld so sad a sight. The great
culprits who have driven France on to rebellion do not escape thr
strokes of the divine vengeance : one is devoured by dogs ; another
1 See Baldassari, p. 557.
CATECHISM OF PER8EVEEA.NCE.
663
dies in extreme misery ; many lay their heads on the scaffold ; others
drag out, in exile, a dishonoured life !' He who has added sacri
legious mockery to crueltyCollot d'Herboisfrightens the very
negroes by the horrors of his death. Let us give a short account of
it: a warning to persecutors !
Collot d'Herbois, a furious atheist and leading revolutionist, was
intimately associated with Robespierre, whom he aided in his de
testable schemes. He was the chief author of the massacres of
Lyons. Sent to this unfortunate city in 1793, he put to death by
the hand of the executioner, by guns, or by cannons, sixteen hun
dred victims, whose only crime was to have wished to shake off the
yoke of tyranny. But the arm of the Lord was not slow to fall on
him. The Convention, afraid to resist public opinion, which had
strongly declared against this monster, ordered his arrest on the 2nd
of March, 1795, and afterwards his transportation to Cayenne, where
he was abhorred not only by the whites; but also by the blacks, who
in their own language called him " the destroyer of the religion of
mankind."
An eye-witness of his conduct there tells us that he used often
to exclaim, / am punished : this abandonment is a hell ! In the midst
of these regrets, a violent fever attacked him : he called God and
the Blessed Virgin to his aid. A soldier to whom he had preached
atheism asked him why he had mocked them a few months pre
viously. Ah, my jriend ! he answered, my mouth was imposing
on my heart. He then went on : My God, my God! can I yet hope
for pardon ? Send me a consoler, send me some one to turn away my
eyes from the fire that consumes me. My God ! grant me peace. The
sight of his last moments was so dreadful that he had to be put in a
retired place. While search was being made for a Priest, he ex
pired on the 9th of June, 1797, his eyes half open, his limbs twisted,
blood and froth flowing from his mouth. The negroes, eager to go
to a dance, gave him a very imperfect burial : his body became the
food of unclean animals. ...
After justifying Providence by teaching the world that neither
men nor empires, no matter what they are, can despise the Lamb
with impunity, and that as often as the deicidal cry of the Jews is
heard from a nation, a storm of punishments bursts upon it and
leaves it a monument to the eternal justice, God consoled the Church
hy giving her new children instead of those who had rendered them
selves unworthy of her benefits.
i Of the Presidents of the National Conyention, to the number of sixtythree, sixteen were guillotined, three committed suicide, eight were transported,
six were imprisoned for life, four became idiots or died at BicStre, and only two
escaped free of all condemnation.
664
First, He miraculously restored her visible head. When impiety

seemed to sit triumphant on the ruins of broken crosses, an infidel
said, with a kind of taunting glee, " Take good care of your present
Pope : look after him well, and embalm him when he dies ; for I
tell you, and you may be sure of it, that after his death you shall
never have another.'" Never was the lie given more plainly or more
promptly to such a prediction 1
God takes by the hand the young General Bonaparte, the con
queror of Italy, and flings him over to the East. Scarcely is he gone,
when Providence calls from the North the liberators of the South.
The Russians and English march on Italy, drive out the French, and
give the scattered Cardinals time to meet for the election of a new
Pope. That this event may bear the characteristics of supernatural
interference, God chooses the hereditary protector of the Greek
Church to be the defender of the Roman Church.
It is the Czar that he employs to change the face of Italy, and
to remove every obstacle in the way of a new conclave assembling
quietly, regularly, and without the least pretext for division. Venice
has the happiness and glory of giving a welcome to the sacred col
lege : its members meet here. All desires are fulfilled. Pius, VII.
is proclaimed ; and the Church has a head worthy to repair her evils
and to heal her wounds. Thus did Divine Providence strengthen
the foundations of the Catholic Religion, by not letting the succes
sion of Roman Pontiffs be interrupted or a schismatical religion rend
Catholicity.
The election of a new Pontiff was not the only consolation that
the Man- God gave His dearly beloved Spouse. While some of the
holy tribe were doing honour to her by their constancy under the
axe of the executioner, the rest were making her known and re
spected in heretical countries. Forty thousand French Priests had
quitted all rather than renounce Religion. Go, ye illustrious pro
scribed ! Heaven calls you to a new apostleship : you shall be the
instruments of a new miracle that will confound impiety !
Glorious Confessors of the Roman Faith, our Bishops and Priests
are to be met with in all parts of Europe. The character of the
persecution of which they are the victims, their learning, their zeal,
their charity, and their purity of intention, make the old prejudices
that have so long divided the fold of the Saviour fall to the ground.
They speak, and innumerable conversions crown their words. This
movement spreads, and princes, scholars, men of all classes, return
to the pale of the Church ; and henceforth, children full of respect
1 Barruel relates in his Mimoires pour tervir it Vhistoirc du Jacobini&me that
this remark was made even to the Secretary of the Apostolic Nuncio in Paris,
by the apostate Cerrutti, than editor of the Feuille Villageout.
CATECHISM OF PEESE VERAHCE.
665
and piety, they vie with one another in wiping away the tears of the
august Spouse of Jesus Christ. Neverhow admirable !were
conversions more frequent among the separated communions than at
this period.
Thus the terrible storm of the French Revolution, which, in the
minds of the wicked, was to annihilate the Church, proved, in the
counsels of Providence, only a favourable breeze that carried the
evangelical seed to distant lands, where it has since borne fruit a
hundred-fold.
This is not all. America stretched out her arms to the Roman
Church. The Protestant government of the United States asked
for Bishops, and the most remote nations of the East, stirred at the
name of Jesus Christ, fell on their knees before the cross. In point
of fact, at the very moment when triumphant impiety was endeav
ouring to extinguish the torch of the Gospel in the blood of French
Priests, Providence had it carried to a land where it had never before
been seen : this was Corea.
Corea is a peninsula of about the same extent as Italy. It is
connected with China, and is separated from Japan by an arm of the
eea some ninety miles wide. Christianity was introduced thus. In
1784, there arrived at Pekin, the capital of China, a young mau
named Ly, the son of an ambassador of the King of Corea. This
young man, a great Jover of mathematics, applied to the European
Missionaries for some books and lessons on this science. The Mis
sionaries availed themselves of the opportunity to lend him also some
books on religion. Grace acted on his heart : he was converted, and
was baptised under the name of Peter.
Having returned to his own country, the new disciple of Jesus
Christ acquainted his relatives and friends with the principles of the
true Faith. He distributed among them the books which he had
received. This reading, together with the earnest preaching of the
neophyte, soon brought a multitude of the Coreans to the know
ledge of the true God. He baptised many of them ; and many others
were baptised by the new Christians whom he had appointed catechists. In the space of five years the number of Christians rose to
about four thousand.
The propagation of the new religion could not be long hidden
from the King of Corea, and he made many arrests. But in all ages
and climes persecution invariably increases the number and fervour
of Christians. AmoDg the arrested Christians were two brothers
named Paul and James. Questioned by the governor, they confessed
Jesus Christ with a noble sincerity. Paul demonstrated the truth
of religion. His words astonished the pagans, and set the judges in
a rage.
666
The king was written to. He ordered that a careful search

should be made for all Christians, and that, when found, they
should be put in prison and not allowed to depart until they bad
renounced their religion, by word or in writing. As for the two
brothers, he had them brought forth, and questioned again. In re
ply to all the inquiries made of them, they answered, " We profess
the Christian Religion, because we have perceived its truth ; we wish
to live and die Christians, according as God pleases."
This short but very forcible answer displeased the court. It
ordered that the two brothers should be put to the torture, until
they had renounced Jesus Christ. Amid their sufferings, the two
athletes only became more steadfast in the Faith. Kindnesses were
next tried. All was useless. Then the judge pronounced sentence
of death on them. According to the custom of the kingdom, this
sentence was presented to the king in order to be confirmed. He
was struck sad. Knowing the genius and admirable character of
Paul, for whose family he had a great regard, he sent some persons
to the prison to exhort the two brothers to renounce Christianity.
It was in vain. Angered by thia resistance, the king commanded
that the law should take its course.
The generous Confessors were immediately removed from the
prison to the place of execution, followed by an immense crowd of
Pagans and Christians. James, half dead under the cruel tortures
that he had been subjected to, could scarcely pronounce now and
again the holy names of Jesus and Mary. But Paul went forward
with an air of gladness to death : he seemed going to a splendid
banquet. He spoke of Jesus Christ with so much dignity that the
Christians, and even the Pagans, were out of themselves with admi
ration.
At the place of execution, they are again asked if they are willjug to renounce their Faith. On their replying in the negative, the
cflktr commands Paul to read his own sentence of death. Paul
takes it up, and reads it in a loud voice. Full of a heavenly joy,
he has no sooner read it than he lays his head on a large wooden
block, pronounces repeatedly the names of Jesus and Mary, and
with great coolness makes a sign to the executioner to do his duty.
The executioner cuts off his head, as well as that of James, who,
though half dead, has still strength enough to pronounce the holy
names after his brother.
The bodies of the Martyrs remained nine days without hurial.
On the ninth day, the relatives, who had obtained permission from
the king to bury them, and the friends who came to the funeral,
were greatly surprised to find the two bodies without any signs of
corruption, vermilion-coloured, and as flexible as if they had been
667
beheaded that very day. Their surprise was increased when they
saw the fatal block still wet with blood as fresh as if it had been only
a moment out of the veins.
The Pagans complained very much against the injustice of the
judges, and proclaimed the innocence of the two brothers. Some,
touched by the miracle, which they had carefully examined, were
converted to the Faith. The Faithful blessed the Lord, and the
blood of these two Martyrs was a seed of Christians.
In 1 800, a persecution more terrible than the first was kindled in
Corea. The only Missionary there was taken and put to death.
But he left behind him a great many fervent and pious neophytes,
some of whom lately came over to China, asking new apostles and
promising an abundant harvest. Several Missionaries have just
entered this kingdom. May God bless their devotedness, and the
fervour of the Corean Christians!'
It does not enter into the plan of the Catechism to continue the
history of Religion during the nineteenth century. Let us content
ourselves with casting a rapid glance over the years that separate
1799 from 1840. This picture, like that which we have given in
Lesson XLVIIL, will, by showing the Roman Church full of ener
getic life at the supreme moments when its enemies are proclaiming
its defeat, be a victorious answer to their death-cries, and make all
Catholic hearts thrill with Faith, Hope, and Love.
I see this Church, after the death of the Pontiff, who, as impiety
declared, was to be the last, coming as it were to life again with the
glorious Pius VII., miraculously elected at Venice. After that fright
ful storm which, according to the prediction of her enemies, would
sweep away her very name, she returns to France, poor in the goods
of this world, but rich in virtues and bright with the stigmas of
martyrdom. One of her hands she employs to fight, with the calm
ness and firmness of justice, against the giant who, after throwing
down at his feet so many royal crowns, thinks of placing on his
head the tiara of the Pontiffs. The other gathers up one by one the
scattered stones of the sanctuary, and, in spite of the opposition of
temporal powers, in spite of the sneers of impiety, she raises again
with unwearied courage the walls of the Holy Jerusalem.
I see her, after a contest of ten yearsdelivered by her Divine
Spouse, who has armed in her cause both men and the elements
1 No 93 of the " Annals of the Propagation of the Faith" contains an ac
count of tbe new persecution that burst oyer Corea, and examples of faith
and courage, worthy of the early ages, given by the neophytes.A very cruel
persecution has occurred recently in Corea. See " Annals" for the years
1865-6.
668
taking again in triumph the road to the Eternal City, while her per
secutor is gone, captive and despoiled, to end his days on a lonely
rock in the midst of the ocean !
1 next see her healing her wounds ; setting in order once more
the ranks of her militia, thinned by the axe of impiety; and oppos
ing gentleness, charity, and prayer to the endless outrages of her
enemies. Then, God blessing her tears, I see innumerable wonders
wrought as if by magic at her word, and covering the soil of France.
Thirty thousand churches repaired or built; ten thousand schools
and hospitals; fifty thousand Priests; a hundred thousand Reli
gious, men and women ; the most austere of all Orders, that of La
Trappe, more numerous than ever; more than twenty millions of
good books published ; an unexampled activity in regard to the spi
ritual and corporal works of mercy : such is the amazing sight that
meets the eyes of all, and is the consolation of Faith as well as the
anguish of impiety !
In other countries, she shows herself no less active or fruitful.
In Prussia and Russia, she opposes to enthroned heresy and schism
the firmness of her Pontiffs, and draws shouts of admiration from
her persecutors until such times as she can induce them to let the
weapons fall from their hands. In Great Britain, she bursts the
chains riveted for three centuries on the hands and feet of Faithful
Ireland; saps the foundations of a most oppressive system of Protest
antism ; and, after a few years, brings back two million sheop to the
fold. Bishoprics are established in the very metropolis of error, and,
in the blood-stained dominions of Henry VIII. and Elizabeth, there
are built more than six hundred churches.
If from Europe we turn our eyes to the rest of the world, we
behold this immortal Church displaying an activity and power like
wise unexampled. Between her and error with its hundred voices
and hundred arms, the conflict has become more fierce : at no dis
tant period, the whole world must, as in the early days of Christi
anity, be the prize of the conqueror. What part of the earth has not
seen the married missionaries of Anglicanism, the hired hawkers of
biblical societies, taking the lead in winning to error the new
peoples whom the progress of navigation brings to light every day
in the bosom of the sea ?' It is Simon the Magician going before
Peter to Rome !
1 The Anglican missionary receives an allowance of about two hundred and
forty pounds for himself, forty pounds for his wife, and twenty pounds for each
child under age. If money and bibles were enough to work conversions, the
world would now be Protestant. But see what barrenness ! One of these pre
tended apostles lately acknowledged that the Anglican mission of Macao had, in
the space of twenty years and after an expense of some twenty thousand pounds,
converted as many as seren Chinese, including the servants of bis own house i
669
But the Catholic Church does not lag hehind. We see her
spreading far and near that spirit of fire which descended on her in
the Upper Chamber. We see her pointing out to her Missionaries
the distant nations which must be snatched from error ; and Angels
of Peace, borne on the wings of the wind, hasten to the four corners
of the earth, to-day the Apostles of the good seed and to-morrow its
Martyrs. A wonderful thing : if the eighteen centuries that have
gone before us do not offer us the constant repetition of the same
prodigy, it is at the moment when impiety proclaims in Europe the
death of this undying Church that she displays a superabundance of
life and stretches out her empire to the farthest limits of the world I
Name any point of the globe, name any island lost in the far
off seas, that has not lately received a visit from one of her Mis
sionaries. On what distant or terrible shore have they been afraid
to tell her greatness, or to shed their blood for her sake ? All honour
to their zeal ! From the snowy mountains of North America to
the burning plains of the Ganges, from Corea to the most distant
islands of Oceania, from Tibet to the Cape of Good Hope, the tree
of life, planted on the summit of Mount Calvary, extends its benefi
cent branches, and presents to all the tribes of the human race its
imperishable fruits.
A still more wonderful thing : it is on the morning after a revo
lution as quick as lightning and as dreadful as thunder, a revolu
tion which in three days has overturned three generations of kings,
and buried under its blood-stained ruins the ancient throne of St.
Louis, regarded as an indispensable footstool for the Church ; it is
on the morning afterno, but on the very day ofthe culmination
of these woes that the zeal of the Apostolate is revived in the holy
tribe with an ardour quite new ! While, from 1815 to 1830, the
Seminary for Foreign Missions sent out only forty-six apostles to
infidel nations, it despatches seventy-six from 1830 to 1839. While
the Congregation of St. Lazarus counted only seven departures be
tween 1815 and 1830, it beholds more than forty between 1830 and
1839. From this period the number goes on increasing. That no
people may be forgotten, two Religious Orders are established to
evangelise the newly discovered lands. Eastern and Western Oceania
become the vast field in which is exercised the zeal of the Congre
gations of Picpus and Mary.
There was a circumstance whose appropriateness, adding also
to the marvellous in apostolic enthusiasm, rendered visible that
Providence which watches day and night over the Church. When,
in 1830, the French Government withdrew from the missions its
support, and the alms which the Most Christian Kings had always
granted to them, and, in consequence of this measure, there was a
670
CATECHISM OF PER8ETKRANCE.
thought entertained of closing the Seminary for Foreign Missions,

lo ! a work altogether French, the work of the Propagation of the
Faith, previously like the grain of mustard-seed, which is the least
of all seeds, suddenly took an astounding and unaccountable growth.
The Catholics of France first, and then those of the rest of Europe,
seized with the spirit of the Apostolate, unite their prayers and
their alms to bring help to the missions, and to secure victory for
the Church in the battle that is waged between truth and error at all
points of the globe. The sum of their annual offerings rises rapidly
from a few thousand to five million francs.
In this unexpected movement women themselves take part.
The spirit of the Apostolate descends on them; and, what was never
seen beiore, the Virgins of Jesus Christ, notwithstanding their na
tural weakness and timidity, become Apostles. Like the Missiona
ries, they leave their families and their homes, brave dangers,
disregard climates, and complete the evangelical work by doing for
persons of their own sex what the Missionaries do for men. Thanks
to this concurrence with Providence, thiett-eight French and
other Orders or Congregations, devoted to missions beyond the
seas, are able to continue their labours 1 The fate of old Christian
regions is secured. We may even form new ones, double the num
ber of evangelical labourers, build churches, found seminaries, ran
som captives for the Faith, and let the sun of grace shine on every
place visited by the sun of nature. So successful are we that, at
the present day, the Roman Church counts outside Europe, in
countries where not long ago her name was hardly known, a hun
dred and twenty Bishops and five million neophytes. If you add
hereto the old Catholic populations of the four quarters of the world,
you will have altogether on the side of Catholicity eight hundred
Bishops not counting coadjutors, suffragans, and other prelates
and a hundred and eighty million disciples !
She is not dead, then, as impiety would have it, that old Ro
man Church which still lays her Creed on bo many millions of
minds, and which daily extends her empire by magnificent con
quests. See ! while the wolf and the eagle, bloody images of ancient
Rome, are met on the banks of the Euphrates and the Danube with a
desperate resistance, Modern Rome carries her peaceful symbols, the
lamb and the dove, to the borders of the Ganges and the Mississippi,
and yet farther, over unknown lands and among nameless peoples !
She is not dead, that Roman Church which, to-day, as in the
days of her youth, has still in her heart a charity as large as the
world, and in her veins blood enough to shed in every part of the
worlda generous blood, which, far from weakening her, becomes
the blessed seed of new Christians !
CATECHISM 07 PEESEVERiSCB.
671
She is not dead, that Church whose word calls forth from bar
barism the most degraded tribes of the human species, and seats
them at the banquet of civilisation, while her mighty hand raises
up schools, convents, and hospitals in idolatrous countries, where
children are nonentities, women are slaves, and the poor are an im
pure caste !
She is not dead, that Church whose light alone makes the differ
ence between civilisation and barbarism. Cast your eyes over the
globe : wherever the torch of Christianity shines, there is light :
wherever it does not shine, there is darkness. Hence, as regards
intelligence, Oceania is below zero, Africa is nowhere, and Asia is
dead. There is no intellectual life but in Europe and America,
that is to say, among Christianised human beings.
This geographical distribution of intelligence not only supplies
a triumphant answer to the war-cries of impiety, but also settles by
itself alone all the great questions of Religion, of the Church, of
philosophy, and of history. It is geographically demonstrated that
human intelligence is Christian intelligence, that human reason
is Christian reason; and, if you ask history whence came, or whence
come, those floods of light which it describes, it will point out for you
without a moment's hesitation the loved hills of the Eternal City.
She is not dead then, ye erring men, that Church, your Mother
and mine, the source to which you are indebted for all your intel
lectual and social life. I know it, the decay of faiththe apostasy
of nations, families, and individualsthe rebellion growing more
and more general against the Church, is a lamentable fact that daily
brings new evils on Europe. But beware of saying, for all that,
that the word of the Catholic Church is cold and lifeless. You do
not see that you are accusing yourselves.
Is this word cold and lifeless? How do you know : have you
heard it, have you felt it, have you studied it ? Can this word then
oblige the blind to see, or the deaf to hear? If during three centu
ries it has been insulted, calumniated, parodied, ridiculed, is it to
blame for your no longer understanding it, your no longer loving
it ? Why does it not make on you the same impression that it
made of old on so many noble minds and generous hearts? Are
you quite sure that it is Catholicity that is dead, and not yourself?
Are you quite sure that it is the sun that has ceased to shine, and
not your eyes that have been struck with blindness ?
What I know is that when man becomes flesh, the Spirit of
God departs from him, the lamp of life goes out. Read again cer
tain pages of your history, certain pages of the history of the peoples
and individuals who now proclaim the death of Catholicity, and per
haps you will there find the explanation of this mystery. And if
672
CATECHTSM OP PERSEVERANCE.
you be not yet satisfied, go and ask the whole world for enlighten
ment on your doubts. Go and question all those nations, all those
statistics, all those facts, which I have just set before you.
If then, in regard to society, activity and influence are signs of
life, the Roman Church lives, and lives, not like human institutions,
with a local life, but with a universal, and consequently a divine
life. In effect, consider those newly believing multitudes of Catholics
scattered over the earth : four hundred thousand Negroes ; two
hundred thousand American Indians ; three hundred and twentythousand Chinese ; four hundred and fifty thousand Annamites ;
eight hundred thousand Hindoos ; two hundred thousand English
colonists ; a million two hundred thousand citizens of the United
Statesand, if you can, refuse to acknowledge the universality,
and consequently the divinity, of a religion which prevails in every
clime, in every variety of race, in every degree of intellectual de
velopment, in all social institutions, a religion consequently inde
pendent of those conditions of time and place which are necessary
for all human creations.1
Hail, then, immortal Church ! how grand is the view that un
folds itself before thee ! Hail, beloved Mother, who didst smile
upon my cradle and wilt stand by my grave I the arm of thy Divine
Spouse is not shortened ! As thou didst begin and hast continued,
thou wilt accomplish thy beneficent mission in the midst of battles !*
The crown of thorns, the untransferable diadem of the lawful Spouse
of the God of Calvary, will ever adorn thy virginal brow, and the
divine torch which was placed in thy sacred hands will never be
extinguished : I am sure of it.3
1 See "Annals of the Propagation of the Faith," n. 71, p. 350.
J Sanguine t'undata est Ecclesia, sanguine crevit, sanguine succrescit, san
guine finis erit.
3 We cannot complete this picture of the Church hetter than by quoting the
eloquent words which M. Apirisi addressed in 1865 to the Spanish Cortes :
" There is, gentlemen, an institution that is the work 'of God ; if it were
not the work of God, men, on seeing it so great, so magnificent, so excellent,
would never take it to be their work. It is the Catholic Church, which
was born in the catacombs and rose thence to the throne of the Cassars, in
order to spread her light over the world, buried in darkness. The Catholio
Church has come down to us through the centuries, crowned with glory or
with thorns, but always preserving the sacred deposit of the Faith. Around
her everything grows old, and she is always young, because she is immortal.
Around her everything changes, and she is always the same, because
ahe is true. At the head of this Church is a man, and this man sits
on the loftiest throne in the world : he is the first among all men.
And when he ascends to this sublime position, it is not by right of blood, it is
not by tlje strength of the sword : he rises from the middle classes, sometimes
from the humblest classes, of society. What raises him to this sublime position
is learning and virtue, in order to show the world that learning and virtue are
673
Will it always shine on my native land ? I hope so. Oh, no,

my God! Thou wilt not take away the Faith from the Eldest
Daughter of the Church ; from her whom Thou hast so evidently
created and placed in the world to be the joy, the strength, the
voice of her mother ; from her who, notwithstanding her infidelities,
still leads towards Catholicity all the other peoples of the earth, as
the sun draws on their course all the planets of heaven; from her
who, at the cost of her alms, her prayers, and her blood, is still the
first to make Thee known, loved, and blessed by the tnost remote
nations, seated in the shadow of death !' And thou, 0 Mary, power
ful Protectress of France, Mother of Mercy ! thou wilt not belie
the solemn oracle delivered lor thy glory and our consolation by one
of the most worthy mouthpieces of thy Son : The kingdom of France
it the kingdom ofMary, it will never perishRegnum Gallia, regnum
Marioe, nunquam peribit !" And, for France, not to perish, is to become
Catholic again.
worth more than steel and gold. He belongs to the humblest classes, because
he must be the representative of all, and chiefly of the humble and the poor.
. . . This is not a human but a divine institution.
" He who sits at present in the Chair of St. Peter is Pius IX. He is the
only king who remains fearless in the world, and he is fearless because he has
faith. Advanced in years, unarmed, without material resources, surrounded
by enemies and snares, you may contemplate him with cross in hand, or with
eyes raised towards heaven, or uttering words of truth and life to earth. There
have been days when he spoke, and all the Bishops of the Universal Church,
and the Universal Church with them, listened with respect, and all we that
axe Catholics should listen to his words with the same respect.
" Yet this man, this king all graciousness, adorned with the triple diadem of
holiness, age, and misfortune, before whom the Calvinistic Guizot and the Vol
tairian Thiers bow their heads, this man, the noblest figure in the world, has
been called a fool, and treated as an impostor ! His last encyclical has been
mocked. . . . Behold what has been done, what has been said in this Europe
of ours, where there is not a spot of ground but has been made glorious by the
valour of a Christian hero or the blood of a Christian martyr !
" There are wretches who go still further. While they ask for all kinds of
liberty, which they use and abuse, thanks to the guilty toleration of
government, which should never let liberty be employed for evil ; while, ja
virtue of their own authority, they make known to their followers the words of
the Pope in order to see them ridiculed, they have the truly amazing effrontery
to ask for the punishment of the Bishops, those Princesof the Church, who, in
publishing the words of the Vicar of Jesus Christ, have only fulfilled a sacred
obligation, and done so in virtue of the will of God, as successors of the Apostles!
These wretches have insulted the Bishops by calling them fools and factionists.
They have railed against their courageous language. In a word, according to
a most happy expression. these men, who make all things a barricade against
the throne, now make the throne a barricade against the Church /"
' It will easily be understood that, unfortunately, these praises do not per
tain to France as a nation, but to French Catholics.
' Benedict XIV.
Vol. III.
44
674
Prayer.
0 my God ! who art all love, I thank Thee for having moved
me to read this history of Thy charity towards men. God loving
men, loving them always, always intent on doing them good : such
are the great truths written on every page of Religion. How, after
this, can we fail to love Thee? For Thou hast loved us bo much
only to obtain our love. It seems as if Thou couldst not be happy
without us.
1 renew, therefore, with fresh good will, my resolution to love
God above all things, and my neighbour as myself for the love of
God.
SMALL
CATECHISM.
FIRST LESSON.
CHRISTIANITY ESTABLISHED. FIRST PREACHING OF THE APOSTLES.
(F1RST CENTURY.)
Q. Whither did the Apostles retire after the Ascension of the
Saviour ?
A. After the Ascension of the Saviour, the Apostles retired to Jeru
salem with the Blessed Virgin, and entered the Upper Chamber, to await
in prayer and meditation the descent of the Holy Ghost, whom they re
ceived on the day of Pentecost.
Q. Relate the history of this miracle.
A. About nine o'clock in the morning, a great noise, like that of a
mighty wind, was heard throughout the whole house in which the
Apostles were assembled. At the same time there appeared tongues, as
it were, of fire resting on every one of them. They immediately began
to speak different languages, and, changed into new men, went forth to
preach Jesus crucified.
Q. Continue.
A. A multitude of people, hearing of what had just occurred, ran to
the Upper Chamber ; and, though this multitude consisted of people of
all nations, yet all understood the Apostles. This miracle, joined with
St. Peter's sermon, at once converted three thousand persons.
Q. What did the Apostles do next ?
A. The Apostles baptised the new believers, after which Peter and
John went up to the temple, where they miraculously cured a man lame
from his birth.
Q. What was the effect of this new miracle ?
A. This new miracle, accompanied with a second sermon from St.
Peter, converted five thousand persons.
Q. What did the chief priests do ?
A. The chief priests, alarmed at the progress of the Gospel, caused
the Apostles to be snized and scourged, and forbade them to preach in
the name of Jesus of Nazareth.
676
8MALL CATECHISM OF PERSEVERANCE.
Q. What answer did the Apostles make ?

A. The Apostles made answer, We ought to obey God rather then
men. And they continued their mission ; but the Jews, more angry than
before, condemned St. Stephen to be stoned.
Q. What was the result of this persecution ?
A. The result of this persecution was to propagate the Gospel at a
distance ; for some of the disciples spread through Samaria and Judea,
where they made a great many conversions.
Q. What conversions did Philip the Deacon make ?
A. Philip the Deacon converted, among others, a famous magician
called Simon, of the city of Samaria, and a minister of the Queen of
Ethiopia, who had come to Jerusalem to adore the true God.
Q. Whither did St. Peter and St. John go ?
A. St. Peter and St. John went to Samaria, in order to give Confir
mation to the new believers.
Q. What did Simon the Magician propose to them ?
A. Simon the Magician proposed to them that they should seU him
the power of giving the Holy Ghost and performing miracles. St. Peter
reproved him. But, instead of repenting, he became a personal enemy
of the Apostles.
Q. Who was the most eager persecutor of the Church ?
A. The most eager persecutor of the Church was a young man named
Saul, who bad just set out for Damascus, at the head of a body of
soldiers, to arrest the Christians of this city.
Q. What happened to him on the way ?
A. On the way, he was suddenly surrounded with a bright light, and
thrown to the ground. At the same time, he heard a voice from heaven
saying to him, Saul, Saul, why persecutest thou Mef
Q. What did Saul answer ?
A. Saul, trembling, answered, Lord, who art thou t The voice said
to him, I am Jesus whom thou persecutest. What, asked Saul, wilt Thou
have me to do f Go to Damascus, added the voice, and there it shall be
told thee what thou must do. He went and was baptised.
Prayer, p. 12.
SECOND LESSON.
CHRISTIANITY ESTABLISHED. LIVES OF SS. PETEB ANT) PAUL,, CON
TINUED. (FIRST CENTURT.)
Q. What did the Apostles do after preaching the Gospel in Judea ?
A. After preaching the Gospel in Judea, the Apostles set out to
preach it to the whole world.
SMALL CATECHISM OP PERSEVERANCE.
677
Q. Whither did St. Peter turn his steps ?

A. St. Peter went to the town of Joppe, where God made known to
him that the Gentiles were about to be called to the Gospel, and that it
was he, as head of the Church, who should open the way for them.
Q. With whom did the conversion of the Gentiles begin ?
A. The conversion of the Gentiles began with a Roman officer, named
Cornelius, then in garrison at Caesarea. This man, fearing God and very
charitable, sent for St. Peter, who baptised him and all his house.
Q. Whither did St. Peter go on leaving Caesarea ?
A. From Caesarea Sc. Peter went to Antioch, the capital of Syria,
where he fixed his see. He then travelled through a great part of Asia,
and went to Rome, where he encountered Simon the Magician and con
verted great numbers. After this he set out for the East.
Q. What did he do at Jerusalem ?
A. He presided in the Council of Jerusalem, at which the other
Apostles were present, and which decided that the converted Gentiles
should not be required to follow certain practices of the Law of Moses.
Q. How many letters did St. Peter write ?
A. St. Peter wrote two letters, in which we find all the tenderness
of a father and all the dignity of the head of the Church.
Q. To whom did he address himself in these letters ?
A. He addressed himself in these letters to all the Faithful scattered
over the Roman Empire.
Q. What did he do next?
A. He next returned to Rome, where he was to receive the crown of
martyrdom in company with St. Paul, who had shared his struggles.
Q. Who was St. Paul ?
A. St. Paul was a Jew by descent, born at Tarsus, in Cilicia, and a
Roman citizen by birth. After persecuting the Christians, he became
the most earnest Apostle of the Gospel, which he preached first at
Damascus, whence he was obliged to flee from the fury of the Jews.
Q. Whither did he go ?
A. He went to Jerusalem, where he saw St. Peter ; and then to
Antioch, where, in conjunction with St. Barnabas, he made so many con
versions that the Faithful here received the name of Christians.
A. He next set out for the island of Cyprus, and converted its
governor, named Sergius Paulus, in memory of which he took the name
of Paul.
Q. What countries did he next visit ?
A. Accompanied by St. Barnabas, he next travelled through Asia
Minor, and went to the city of Lystra, where he restored health to a man
crippled from his birth. At the sight of this miracle, the inhabitants,
who were pagans, thought that the two Apostles were gods, and wanted
to offer sacrifice to them.
678
SMALT, CATECHISM OF PERSEVERANCE.
Q. What happened to St. Paul in the city of Philippi ?

A. St. Paul, having gone to Philippi, a city of Macedonia, with a
disciple named Silas, delivered a young female slave possessed by the
devil.
Q. What did the girl's masters do ?
A. The girl's masters were highly provoked ; for she used to pretend
to foretell the future, and thus brought them a great deal of money. They
therefore got Paul and Silas beaten with rods and thrown into prison, ai
disturbers of the public peace.
Q. What was the result ?
A. The result was that, during the night, the foundations of the
prison were shaken, the doors were opened, and the chains of the prisoners
were broken ; the gaoler was baptised with all his family ; and, next day,
Paul and Silas, who had converted a great many persons in the city, were
released.
Prayer, p. 22.
THIRD LESSON.
CHRISTIANITY ESTARLISHED. LIFE OP ST. PAUL, CONTINUED. (FIBST
CENTURY.)
Q. Continue the history of St. Paul.
A. On leaving the city of Philippi, St. Paul went to Thessalomca,
where he founded a church of fervent Christiana, to whom he wrote later
on two of his letters. He next went to Athens, appeared before the
senate called the Areopagus, confounded philosophy and idolatry, and
shortly afterwards set out for Corinth.
Q. Did he remain there long ?
A. He remained there eighteen months in order to found a Christian
community, to whom he addressed two epistles, in which are displayed
all the zeal, charity, and prudence of the Great Apostle. From Corinth
he passed to Ephesus.
Q. What happened to him at Ephesus ?
A. He was the object of a violent tumult, raised by a silversmith,
who made statues of Diana ; but, before leaving the city, he wrote his
admirable letter to the Faithful of Rome.
Q. Whither did he go on leaving Ephesus ?
A. On leaving Ephesus, he directed his steps towards Jerusalem,
bearing to the Faithful of this city the alms of their brethren scattered
ovr all Asia. On his way he passed through Troas.
Q. What miracle did he work here ?
A. While he was preaching, a young man, sitting at a window and
SMALL CATECHISM OF PERSEVERANCE.
079
overcome by sleep, fell down from the third story and was killed. St.
Paul restored him to life, and set out for Miletus.
Q. What did he do at Miletus ?
A. At Miletus he assembled the Bishops and Pastors of the Church
of Ephesus, to whom he bade his last farewell, informing them that they
should never see him again in this world. All burst into tears, and ac
companied him to the ship on which he embarked for Jerusalem.
A. At Jerusalem, he was arrested in the temple by the Jews, and
delivered to the Eoman Governor, who sent him to Rome to be tried at
the tribunal of Nero. St. Paul spent two years in prison here, preaching
the Gospel to all who came to see him.
Q. Did he obtain his liberty ?
A. He at length obtained his liberty, passed again into the East, wrote
to the Churches and to his disciples Titus and Timothy, and re-entered
Rome with St. Peter. They filled with Christians not only the city, but
even the palace of Nero, who could not endure a religion so holy as
Christianity.
Q. What did Nero do ?
A. He condemned the two Apostles to death. St. Peter was crucified
with his head downwards ; St. Paul, being a Koman citizen, was beheaded.
Their glorious martyrdom occurred on the 20th of June, in the vear of
Our Lord 6C or 67.
Prayer, p. 36.
FOURTH LESSON.
CHRISTIANITY ESTARLISHED. LIVES OF THE OTHER APOSTLES. (FIRST
CENTURY.)
Q. Who was St. Andrew ?
A. St. Andrew was a brother of St. Peter. He was ranked among
the Apostles by Our Lord Himself, carried the Gospel into Asia Minor
and the country of the Scythians, and was at length crucified in the city
of Patras.
Q. Who was St. James the Greater ?
A. St. James, surnamed the Gieater, was a brother of St. John the
Evangelist, and a son of Salome\ cousin-german of the Blessed Virgin.
After Pentecost, he preached to the twelve tribes of Israel scattered over
the various countries of the earth, and made his way as far as Spain.
A. He next returned to Jerusalem, where he was beheaded by coni-
680
mand of Herod Agrippa, who had not long to await the punishment of
his crime, for he died soon afterwards, eaten up alive by worms.
Q. Who was St. John ?
A. St. John was the youngest of the Apostles, and a special favourite
of Our Lord. After Pentecost, he preached the Gospel to the Parthians,
a famous people, who alone disputed with the Romans the empire of the
world. He returned to Asia Minor, and settled in the city of Ephesus.
Q. What happened to him ?
A. The Emperor Domitian had him brought to Rome, where he was
thrown into a caldron of boiling oil ; but he came forth from it full of
life.
Q. What did the tyrant do ?
A. The tyrant bainshed him to the island of Patmos, where he wrote
his Apocalypse, that is to say, a revelation of the things which would
occur to the Church in the course of ages. He afterwards returned to
Ephesus, wrote his Gospel, as well as three letters to the Faithful, and
died at about the age of a hundred years.
Q. Who was St. James the Less ?
A. St. James the Less was son of Alpheus and Mary, a near relative
of the Blessed Virgin's. He was the first Bishop of Jerusalem, from
wMfch he wrote a letter to all the churches. The Jews, out of hatred to
Christianity, threw him down headlong from the top of the temple.
Q. Who was St. Philip?
A. St. Philip, a native of Bethsaida, in Galilee, was one of Our
Lord's first disciples, and preached the Gospel in Phrygia, where he died
at a very advanced age.
Q. Who was St. Bartholomew ?
A. St. Bartholomew was also of Galilee. After Pentecost, he di
rected his steps towards the most barbarous countries of the East, pene
trated to the extremities of India, and returned to Armenia, where he
was martyred.
Q. Who was St. Thomas ?
A. St. Thomas was a Galilean by birth. He became the Apostle of
the extreme East, and particularly of the Indies, where he sealed his
faith with his blood.
Q. Who was St. Matthew?
A. St. Matthew was a publican or tax-gatherer, converted by Our
Lord Himself. He was placed in the number of the Apostles, and, after
Pentecost, preached the Gospel in Africa, where he died.
Q. Who was St. Simon ?
A. St. Simon was of Cana, in Galilee. After Pentecost, he set out
for Persia, where he was martyred by order of some idolatrous priests.
Q. Who was St. Jude ?
A. St. Jude, called also Thatldeus, was brother of St. James the
Less. He planted the Faith in Libya, returned to Jerusalem, and died
in Armenia, after writing a letter to all the Churches that he might put
SMALL CATECHISM OF PERSKYERANCE.
681
them on their guard against the rising heresies of the Nicolites and
Gnostics.
'
Q. Who was St. Matthias ?
A. St. Matthias was, according to tradition, one of the shepherds
who had the happiness of adoring Our Lord in the crib. Having become
His disciple, he was chosen in the Upper Chamber to replace Judas.
History does not acquaint us with his evangelical conquests, nor with the
particulars of his death.
Q. How many Evangelists were there ?
A. There were four Evangelists : St. Matthew, St. Mark, St. Luke,
and St. John. They are so called because each of them wrote a Life of
Our Lord.
Prayer, p. 61.
FIFTH LESSON.
CHRISTIANITY ESTARLISHED. BANNERS OF THE PAGANS. (FIEST
CENTORY.)
Q. What was the state of the world at the death of the Apostles ?
A. At the death of the Apostles, there were two societies standing
face to face with each other, and ready to come to blows : pagan society,
worn out with crimes and excesses, and Christian society, young and
shining with virtues. Bome was then the capital of the world and the
centre of idolatry.
Q. What kind of a place was Rome in those days ?
A. Rome was an immense city, which counted about five million in
habitants, eight hundred bath establishments, and four hundred and
twenty temples of idols, in which there were adored thirty thousand
gods. One of its amphitheatres accommodated eighty-seven thousand
spectators. Twenty-nine roads, paved with large flag-stones, and bor
dered with marble tombs, ornamented with gold and brass, led out from
Bome to the provinces.
Q. What was the wealth of the inhabitants ?
A. The wealth of the inhabitants was beyond all that can be told.
Q. What was their religion ?
A. The Romans having adopted the religions of all the peoples whom
they conquered, there were assembled in Rome the grossest superstitions
and the most hideous deities known over the whole earth.
Q. What were their morals ?
A. Their morals were such that one would be ashamed to speak of
them. It is enough to know that the most shocking crimes were
authorised by religion, by the silence of the laws, and by custom, and
that they were committed publicly by children and old people, by the
rich and the poor.

Q. What were their laws ?
A. Their laws were laws of hatred and cruelty : the hardest oppres
sion weighed on all who could be oppressed.
Q. On whom ?
A. On woman : she was first the slave of her father, who might kill
or sell her, and then of her husband, who might sell or dismiss her ac
cording to his caprice. On the child: the laws let it be destroved
before its birth, nay, required this in certain cases ; they let it be killed,
abandoned, or sold after its birth, and religion chose it in preference for
slaughtering or burning in honour of the gods.
Q. On any others ?
A. On slaves : they were sold like beasts ; they were branded on the
forehead with a Ted hot iron ; during the day they were urged to their
work with heavy lashes of a whip, and during the night chained
down in subterranean dungeons ; they were put to death for the least
awkwardness. On prisoners of war : they were reduced to slavery ; they
were slaughtered on the tombs of conquerors ; they were obliged to
slaughter one another in the amphitheatre for the amusement of the
people.
Q. On any others besides ?
A. On debtors : the law permitted creditors to cut in pieces the bodies
of their insolvent debtors. On the poor : they were called unclean
animals ; they were insulted for their poverty ; and one emperor, to be
rid of them, loaded three ships with them; and sent them out to be sunk
in the open sea. Such was Pagan Rome when St. Peter entered it.
Prayer, p. 66.
SIXTH LESSON.
CHRISTIANITY ESTARLISHED. MANNERS OF THE CHRISTIANS. (FIRST
CENTURY.)
Q. Was there not another Rome under Pagan Rome ?
A. Under Pagan Rome there was another Rome, a Subterranean
Rome, inhabited by the Early Christians, and called the Catacombs.
Q. Are the Catacombs very extensive ?
A. The Catacombs form an immense city, in which we meet with
chapels, streets in great numbers, squares, cross-roads, and a multitude of
tombs.
Q. What is the meaning of the word Catacomb t
A. The word Catacomb means a place under ground, and also a
cemetery.
KM AM, CATFCHI8M OF PERSEVT.RANCF..
683
Q. By whom were the Catacombs hollowed out ?

A. The Catacombs were hollowed out by our ancestors in the Faith :
they are full of paintings and inscriptions which remind us of their confi
dence, resignation, and charity, as well as of the principal truths of
Religion.
Q. What was the use of the Catacombs ?
A. The Catacombs served as a retreat, a church, and a burial-place,
for the Early Christians in times of persecution.
Q. Did the Christians remain long in the Catacombs ?
A. Great numbers of Christians remained continually in the Cata
combs during the persecutions, which lasted for three hundred years
almost without interruption.
Q. What was their life ?
A. It was an admirable life of sanctity and innocence. To the pride
of the Pagans they opposed humility, seeking neither to be honoured
nor to change their condition ; to the luxury of the Pagans, a modest
simplicity, which was particularly remarkable in their dress and furni
ture ; and to the debaucheries of the Pagans, temperance and fasting.
The greatest sobriety presided at their private repasts, and even at their
innocent feasts, called Agape.
Q. What were the Agapte f
A. The Agapa were charitable repasts which the Early Christians
gave among themselves. The rich defrayed the expenses, the poor were
invited, and all ate together without distinction, as children of the same
family. The repast began and ended with prayer.
Q. What were their fast days ?
A. They fasted not only in Lent, but on Wednesday and Friday
every week. The Church at Rome fasted also on Saturday, in memory
of St. Peter's triumph over Simon the Magician.
Prayer, p. 70.
SEVENTH LESSON.
CHRISTIANITY ESTARLISHED. MANNERS OF THE CHRISTIANS CON
TINUED. (FIRST CENTURY.)
Q. What did our ancestors in the Faith oppose to the shameful dis
orders of the Pagans ?
A. To the shameful disorders of the Pagans, our ancestors in the Faith
opposed the purity of angels: even their enemies were obliged to ad
mit it.
Q. What virtue did they oppose to that thirst for gold which was so
remarkable in the Pagans ?
A. To that thirst for gold which was eo remarkable in the Pagans,
684
SMALL CATECHTSM OF PERSEVERANCE.
our ancestors opposed detachment or voluntary povertv. Satisfied with

the necessaries of life, they gave everything over and above to relieve the
Soor, or to assist widows and orphans. They looked on riches as a hinrance to liberty of seul.
Q. To all the crimes in general of the Pagans, what did they op
pose ?
A. To all the crimes in general of the Pagans, they opposed a life of
prayer and sanctity. They rose at an early hour. Their first action was
the sign of the cross. They dressed themselves modestly. The whole
family then assembled in a private room, where the father said morning
prayers aloud.
Q. How did they pray 1
A. They prayed kneeling or standing, the head bare, the eyes raised
to Heaven, the arms stretched out, and the face turned towards the
East.
Q. Where did they go after prayer ?
A. After prayer they went to the church, in order to hear Mass, at
which they communicated daily. They then left the church modestly,
and returned to their homes or went to their work.
Q. "With what action did they begin their work ?
A. They began their work with the sign of the cross. At nine
o'clock they prayed again, after which they continued their work till
noon, the time for taking their repast.
Q. How did they take it ?
A. Before nourishing their bodies, they nourished their souls by
reading some passages from the Holy Scriptures. They then blessed the
food which they were about to take. After the repast, they returned
thanks, read again some passages from the Bible, and went back cheer
fully to their work, during which they used to sing pious hymns.
Q. What work engaged them after noon ?
A. After noon those who had leisure gave themselves to various
works of charity, such as visiting the poor or prisoners for the Faith. At
three o'clock they prayed again.
Q. How did they spend the evening P
A. In the evening all the family met together, and the parents in
structed their children. Supper was taken, sacred canticles were sung,
the Scripture was read, prayers were said, and all retired to rest, having
first made the sign of the cross over their beds.
Q. Did they pray during the night 1
A. They rose again at midnight to pray. Such was the life of our
ancestors. By imitating it we shall also become Saints. We shall,
moreover, oblige bad Christians to respect Religion, as our ancestors
obliged the Pagans themselves to respect it.
Prayer, p. 87.
SMALL CATECHISM OF PERSEVEKANCE.
685
EIGHTH LESSON.
CHRISTIANITY ESTARLISHED. MANNERS OF THE EARLY CHRISTIANS
CONTINUED. (FIRST CENTURY.)
Q. What did our ancestors oppose to the law of hatred and cruelty
that reigned among the Pagans ?
A. To the law of hatred and cruelty that reigned among the Pagans,
our ancestors opposed the law of universal charity, and fulfilled to the
letter this command of the Saviour : Thou shalt love thy neighbour a*
thyaelf.
Q. Explain your answer.
A. Fathers and mothers loved their children : instead of destroying
them before or after birth, as the Pagans did, they took the utmost care
of them, regarded them as a sacred deposit, and neglected no means of
training them to virtue.
Q. What was the chief object of their vigilance ?
A. The chief object of their vigilance was to keep their children far
from dangerous companions and books : the Gospel was the only work
that they placed in the hands of their little ones.
Q. Did fathers and mothers love each other ?
A. Fathers and mothers loved each other with an affection quite
supernatural- It appeared in their constant affability, in their tender
thoughtfulness, in their anxious cares, and above all in the fervent
prayers of one when the other had not the happiness of being a
Christian.
Q. Did the children imitate the example of their parents ?
A. The children imitated the example of their parents, and loved one
another with a most sincere love. They were to be seen praying, suffer
ing, and dyiDg together in the amphitheatres.
Q. Did the Early Christians love one another ?
A. The Early Christians loved one another to such a degree that the
astonished Pagans cried out, "Behold how they love one another, and
how they are always ready to die for one another 1"
Q. What names did they give themselves ?
A. They gave themselves the names of father and mother, brother
and sister, son and daughter, to show that they were all only one
family, and this charity extended to Christians of the most distant
Churches.
Q. Who were the special objects of their charity ?
A. The special objects of their charity were the ministers of the
Lord, the poor, and Christians condemned to the mines on account of the
Faith.
686
SMALL CATECHISM OF PERSEVEKANCE.
Q. Did they loye all mankind ?

A. They loved all mankind, even their persecutors ; did them all
kinds of services, prayed for them, paid the taxes faithfully, and ac
quitted themselves of all the duties of good soldiers and good citizens.
Q. Did their charity extend to any others ?
A. Their charity also extended to the dead. They took great care
of sepulchres ; they washed the bodies of the deceased, embalmed them,
and wrapped them up in fine linen or silk, and offered prayers and alms
for the repose of their souls.
l'rayer, p. 102.
NINTH LESSSN.
CHRISTIANITY ESTARLISHED. (FIRST CENTURY.)
Q. How did our ancestors in the Faith arrive at such great sanctity ?
A. Our ancestors in the Faith arrived at such great sanctity by en
deavouring to perform all their actions well every day, and by"dividing
their time between prayer, labour, and the practice of works of charitv,
but above all by avoiding the occasions of sin.
Q. What were those occasions?
A. Those occasions were chiefly shows, dances, and public festivities,
at which our ancestors used never to appear, for reasons that are still of
the same weight with their children.
Q. What are they ?
A. The Early Christians rightly considered shows, comedies, and
tragedies as a school of libertinism, and thought that a Christian ought
not to go to see those things which he is forbidden to imitate, because
it is very difficult to keep oneself from yielding to passions when every
thing around one tends to excite them.
Q. Continue your answer.
A. They said that age could not excuse it, because one is human, that
is, always weak ; that custom could not authorise it, because the custom
of the world is no rule for a Christian ; that, by going to plays, the
neighbour is scandalised ; and that if there were no spectators, there
would be no actors.
Q. What did they say of balls and public festivities ?
A. They said the same of balls and public festivities, and asked the
Pagans, who reproached them for not attending thereat, if the lords of
the earth could not be honoured in any way but by abandoning oneself
to the excesses of intemperance and offending the Lord of lleaveu.
687
Q. "Was this virtuous conduct pleasing to the Pagans ?

A. This virtuous conduct was no more pleasing to the Pagans than
the conduct of good people is pleasing to the bad Christians of our own
days. The Jews and the idolaters spread ever so many calumnies against
our ancestors and against Religion.
Q. Who refuted them ?
A. The Apologists of Religion refuted them eloquently ; the virtues
of the Christians refuted them still more eloquently. But, instead of
acknowledging the truth, their enemies began to persecute them, and
millions of victims were sacrificed out of hatred to Religion.
Q. How are these victims called ?
A. These victims are called Martyrs, that is to say, Witnesses.
Q. Who are the Martyrs ?
A. The Martyrs are Christians who died in defence of the Faith.
The number of Martyrs during the first three centuries exceeded eleven
millions.
Q. What do you remark on martyrdom?
A. I remark on martyrdom that it is a twofold proof of the truth of
Religion.
(J. How so ?
A. Because (1) martyrdom is the accomplishment of a prophecy of
Our Lord, who said that His disciples would be put to death on account
of His doctrine ; and because (2) it is a miracle that millions of virtuous
persons, of all ages, of all ranks, of all lands, should have suffered all
kinds of torments for the space of three hundred years without a murmur,
and even with joy.
Q. What do you understand by the Acts of the Martyrs ?
A. By the Acts of the Martyrs is understood an account of their ar
rest, examination, sentence, and death.
Q. How did the Christians procure the Acts of the Martyrs ?
A. The Christians procured the Acts of the Martyrs in two ways :
(1) by paying the clerks of the court for leave to copy them from the
registers ; and (2) by mixing secretlv among the Pagans during the trial
of the Martyrs and writing down all that occurred.
Q. What care did they take of the Martyrs ?
A. They often visited the Martyrs while lying in prison. After
their death they eagerly collected their blood, buried them reverently,
and on the tombs had the holy sacrifice offered up, not to the Martyrs,
but to the God who crowned them.
Prayer, p. 114.
688
SHALL CATECHISM OF PERSEVERANCE.
TENTH LESSON.
CHRISTIANITY ESTARLISHED. FIRST AND SECOND PERSECUTIONS.
(FIRST CENTURY.)
Q. How many general persecutions were there against the Chris
tians?
A. There were ten general persecutions against the Christians : they
are called general because they were commanded by the Roman emperors,
masters of the greatest part of the world.
Q. Who was the first Roman emperor that persecuted the Christians ?
A. The first Roman emperor that persecuted the Christians was Nero,
in the year of Our Lord 64. Nero, having set fire to a great portion of
the city of Rome in order to have the pleasure of witnessing a conflagra
tion, accused the Christians of this crime, and put an immense multitude
of them to death.
Q. What tortures did he make them endure?
A. He had them covered with the skins of beasts and devoured by
dogs, or clad in garments thick with pitch and wax, and then Ughted to
serve as lamps during the night. It was in this persecution that SS.
Peter and Paul died, and also one of Nero's chief officers, named Tropes.
Q. Did God let the cruelty of Nero pass unpunished ?
A. God did not let the cruelty of Nero pass unpunished. The Ro
mans rose up against him. He was obliged to take refuge in a marsh,
where he put an end to his life. This tragic fate, as well as that of all
the other persecutors, shows us that God continually watches over His
Church.
Q. Give another proof of this watchfulness.
A. Another proof of this watchfulness is the destruction of Jerusa
lem, which, after crucifying the Saviour, never ceased to persecute His
disciples. It was besieged by Titus, son of the Emperor Vespasian, in
the year of Our Lord 70.
Q. What signs preceded the destruction of Jerusalem ?
A. The most frightful signs preceded the destruction of Jerusalem.
A comet, shaped like a sword, hung for a whole year over this doomed
city ; and a man named Jeaus ran about the streets of Jerusalem for four
years, crying out day and night, Woe to Jerusalem ! woe to the temple !
woe to aU the people !
Q. Why all these signs ?
A. God let all these signs appear in order to accomplish the predic
tion of Our Lord and to warn Christians to leave Jerusalem.
Q. What happened during the siege ?
A. During the siego the Jews slaughtered one another ; the city
presented a picture of hell ; and famine set in so severely that a woman
ate her own child.
SMALL CATECHISM OF PERSKVERANCE.
689
Q. What was the end of Jerusalem and the temple ?

A. In spite of the prohibition of Titus, the temple was burned to
ashes ; after which, the conqueror razed the city, and passed the plough
over it.
Q. Who was the second Roman emperor that persecuted the Chris
tians ?
A. The second Roman emperor that persecuted the Christians was
Domitian, brother of Titus, whom he succeeded in the year of Our
Lord 81.
Q. What persons did he put to death ?
A. He put to death his own relatives, because they were Christians,
and threw St. John the Evangelist into a caldron of boiling oil ; trut
God punished the tyrant in an exemplary manner, for he was murdered
in the year of Our Lord 96, and deprived of all honours, even that of
burial.
Prayer, p. 124.
ELEVENTH LESSON.
CHRISTIANITY ESTARLISHED. THIRD AND FOURTH PERSECUTIONS.
(FIRST AND SECOND CENTURIES.)
Q. How was the Church attacked after the persecution of Domi
tian ?
A. After the persecution of Domitian, the Church was attacked by a
spirit of division, which shook charity a pood deal among the Faithful
of Corinth. But Pope St. Clement wrote them a letter, and so restored
union, very necessary for the Church, as a new persecution was
coming on.
Q. What was this persecution ?
A. It was the persecution of Trajan. This emperor, abandoned to
the most shameful vices, hated the Christians, whose holy life was a
censure on his debaucheries. He ordered the arrest of St. Ignatius.
Q. Who was St. Ignatius?
A. St. Ignatius, a disciple of St. John, had been Bishop of Antioch
for forty years. He was brought before the emperor, who sent him to
Rome, there to be devoured by wild beasts as a spectacle for the people.
Q. What happened during his vovage ?
A. During his voyage, he met at Smyrna St. Polycarp, like himself
a disciple of St. John, and several other Bishops, who came to offer him
the prayers of the Churches. He wrote hence to the Faithful of Rome,
begging them not to ask his release of God or man.
vol. in.
45
690
Q. When did his martyrdom occur ?

A. Having reached Rome on the 20th of December, the last day of
the public games, the Saint was immediately led to the amphitheatre,
where two lions fell on him and quickly devoured him. His bones were
taken up respectfully, and carried in triumph to Antioch. They were
afterwards brought back to Rome.
Q. How did Trajan close his life ?
A. Trajan, worn out by vices, closed his life miserably, like all other
persecutors of Christians, and their wretched death teaches us that no one
rebels with impunity against Our Lord.
Q. Who was the fourth persecutor of the Christians ?
A. The fourth persecutor of the Christians was Adrian, who suc
ceeded Trajan in the year of Our Lord 116. This cruel, superstitious,
and debauched prince having consulted the devils, they answered him
that a widow named Symphorosa never ceased tormenting them.
Q. What did the tyrant do ?
A. The tyrant brought out Symphorosa with her seven sons, who
were Christians like herself, and commanded her to sacrifice to the gods.
Symphorosa refused, and the tyrant condemned her to death with her
seven children.
Q. Did any one take up the defence of the Christians ?
A. Quadratus, Bishop of Athens, and Aristides, an Athenian philoso
pher, set before the emperor a defence of the Christians, and the perse
cution ceased. Nevertheless, the hand of God weighed heavy on Adrian,
who, sunk in a deep melancholy, committed suicide.
Pi-ayer, p. 137.
TWELFTH LESSON.
CHRISTIANITY ESTARLISHED. FIFTH AND SIXTH PERSECUTIONS.
(SECOND CENTURY.)
Q. What was the fifth general persecution ?
A. The fifth general persecution was that of Antoninus. This em
peror, a slave of the most infamous passions, let a great many Christians
be slaughtered, though there had been no new edicts issued against
them.
Q. Who were the chief victims of this persecution ?
A. The .chief victims of this persecution were a Roman lady, named
Felicitas, and her seven sons, whom Publius, the prefect of Rome, put to
death amid the most frightful torments.
SMALL CATECHISM OF PF.HSEVEEANCE.
691
Q. What defender did God raise up for the Church ?

A. The defender that God raised up for the Church was St. Justin,
who vindicated Religion so well from all the calumnies of the Jews and
Pagans that the emperor put a stop to the persecution, but died shortly
afterwards, aud his successor renewed the war against the Christians.
Q. What was the sixth general persecution ?
A. The sixth general persecution was that of Marcus Aurelius. This
emperor was worthy, by his pride and duplicity, to be the enemy of
truth. St. Justin addressed a new apology to him, although he sus
pected that it would cost him his life. He was not mistaken : his head
was cut off.
Q. Who were the other victims of this persecution ?
A. There were many other victims of this persecution : foremost ap
pears St. Polycarp, Bishop of Smyrna.
Q. Who was St. Polycarp ?
A. St. Polycarp was a disciple of St. John, with whom he had lived
a long time. The persecution having been rekindled, his friends urged
him to leave the city. He took their advice, and retired to a countryhouse not far distant.
Q. What befell him ?
A. He was soon arrested; and, after giving refreshments to the
horsemen that had come for him, he was led away to Smyrna, and placed
before the proconsul in the amphitheatre.
Q. What did the proconsul say to St. Polycarp ?
A. The proconsul said to St. Polycarp, " Insult Jesus Christ." Poly
carp made this beautiful answer : " For four score and six years I have
been serving Him, and He has never done me any evil. On the contrary,
He has loaded me with favours. How can I insult my King and my
Saviour ?"
Q. What did the proconsul command ?
A. The proconsul commanded that Polycarp should be burned alive ;
but the flames, far from doing him any harm, spread out like the sails of
a ship well filled with the wind, and rose in an arch over his head.
Q. What did the proconsul do ?
A. The proconsul, seeing the miracle, ordered a spearman to stab
him ; and the blood gushed forth in such abundance as to extinguish the
fire. Thus did St. Polycarp consummate his sacrifice on the 25th of
April, at two o'clock, p.m., m the year of Our Lord 166.
Prayer, p. 149.
692
SMALL CATECHISM OP PERSEVERANCE.
THIRTEENTH LESSON.
CHRISTIANITY ESTARLISHES. SIXTH PERSECUTION, CONTINUED.
(SECOND CENTURY.)
Q. After what occasion did Marcus Aurelius give some repose to
the Christians ?
A. Marcus Aurelius gave some repose to the Christians after the
miracle of the Thundering Legion.
Q. Relate the history of this miracle.
A. One day the Roman army, under the command of the emperor,
found itself caught in a defile, surrounded by the enemy, and exposed to
the danger of dying from thirst
Q. Was it saved ?
A. It was saved by the Thundering Legion, which consisted of
Christian soldiers. They went down on their knees, and by their fervent
prayers obtained for the Romans a plentiful shower of rain, while a
storm of hail, accompanied with thunder, burst on the enemy, who at
once threw away all their weapons.
Q. How did Marcus Aurelius acknowledge this miracle ?
A. Marcus Aureliu9 acknowledged this miracle by writing of it to
the senate, and by raising in Rome a monument regarding it, which still
exists; but the devil soon drove him on again to persecute the Chris
tians.
Q. In what place particularly did this new persecution break out ?
A. This new persecution broke out particularly in Gaul, and the city
of Lyons was deluged with the blood of Martyrs.
Q. Who were the chief Martvrs ?
A. The chief Martyrs were, St Fothinus, Bishop of that city, mora
than ninety years of age, who was thrown into a close dungeon, where
he died after two days ; and Maturus and Sanctus, who, after serving as a
spectacle for the people, were taken from the wild beasts, seated in a red
hot iron chair, and beheaded.
Q. Who eke?
A. There were also Attalus, Alexander, Blandina, and young Ponticus, only fifteen years of age.
Q. Who was Blandina ?
A. Blandina was a slave. She was timid, and of a very delicate
constitution ; but Our Lord gave her such strength that she tired out
her executioners. In reply to all the questions put to her, she merely
said, " I am a Christian, and there is no evil committed among us."
Q. How did she crown her martyrdom ?
A. After being exposed in a net to a wild cow, which tossed her is
the air and tore all her body, her throat was cut.
693
Q. What became of Ponticus ?

A. Ponticus, encouraged by Blandina, went bravely through all the
stages of his martyrdom, and completed his sacrifice under the sword.
Q. Was there any other remarkable Martyr in Gaul ?
A. There were many other remarkable Martyrs in Gaul, especially
St. Symphorian, a young man distinguished alike by his birth, his learn
ing, and his amiable character. Heraclius, the governor of the pro
vince, had him arrested, and asked him his name and profession.
Q. What did he answer ?
A. He answered, ''I am a Christian."
Q. What did the governor do ?
A. The governor tried flatteries, promises, and threats, one after
another, in order to make him sacrifice to the gods ; but all proving use
less, he condemned him to be beheaded.
Q. What happened to the Saint on his way to execution ?
A. While the Saint was on his way to execution, his mother, vener
able by her virtues even more than by her years, called out to him from
the top of the city wall, " Symphorian, my son, look up to heaven ; be
of good heart ; do not fear death, the road to everlasting life."
Prayer, p. 159.
FOURTEENTH LESSON.
CHRISTIANITY ESTARLISHED. SEVENTII PERSECUTION; (THIHD
CENTURY.)
Q. In what manner did the third century open ?
A. The third century opened with a war more fierce and general
against the Church. Philosophers and heretics joined with executioners
to destroy it ; but God took care to defend it.
Q. How did He defend it ?
A. He defended it by raising up against the philosophers and heretics
two great Apologists, and agamst the persecutors a host of Martyrs.
The two great Apologists were Tertullian and Origen.
Q. Who was Tertullian?
A. Tertullian was a Priest of Carthage, born there in the year of
Our Lord 160. Having gone to Rome, he published an " Apology,"
that is to say, a defence of the Christians, which he presented to the
rulers of the empire, and which struck a mortal blow at Paganism.
Q. What work did he publish against the heretics ?
A- After confounding the Pagans, Tertullian turned on the heretics,
and refuted all heresies past, present, and to come, in a work called the
Prescriptions.
694
SMALL CATKCHISM OF l'KRSEVKKANCE.
Q. By what argument?
A. By this simple argument: The True Church ia that which goet
back uninterruptedly to Jesus Christ; the Catholic Church alone goes back
uninterruptedly to Jesus Christ ; therefore, the Catholic Church alone is the
True Church,
Q. What was the end of Tertullian ?
A. Tertullian had the misfortune to fall into some serious errors.
But this takes nothing from the merit of the works that he wrote pre
viously.
Q. Who was Origen ?
A. Origen, son of the Martyr Leonidas, was born at Alexandria in the
year of Our Lord 185. Gifted with a powerful genius, he became one of
the brightest lights of the Church, and triumphantly refuted one of the
most dangerous enemies of Religion, named Celsus. Origen also fell
into some errors ; but it would appear that he never adhered to them
obstinately.
Q. What was the seventh general persecution ?
A. The seventh general persecution was that of the emperor Septimus
Severus, who, in the year 200, published an edict of proscription : blood
flowed in all parts of the empire.
Q. Who were the chief Martyrs in this persecution ?
A. The chief Martyrs in this persecution were SS. Perpetua and
Felicitas, with their companions, all of the city of Carthage.
Q. Who were SS. Perpetua and Felicitas ?
A. St. Perpetua, aged twenty-two years, was of a noble family, mar
ried, and the mother of a child that she carried at her breast. St.
Felicitas was a slave, arrested like the other Martyrs by order of the pro
consul Hilarian.
Q. What did St. Perpetua's father do ?
A. St. Perpetua's father, who was a pagan, went and implored her
to renounce the Faith, and not to make him die of grief. The proconsul
joined with him ; but Perpetua contented herself with this reply : " I am
a Christian."
Q. What happened then ?
A. The Martyrs were then led to prison, the keeper of which they
converted, as well as a great many pagans, who went to see them during
the Free Supper.
Q. What was the Free Supper ?
A. The Free Supper was a meal given to the Martyrs, in a hall open
to the public, on the eve of their death.
Q. What were the punishments of these holy Martyrs ?
A. These holy Martyrs were led out the next day to the amphitheatre,
where three of them were exposed to the beasts, while SS. Perpetua and
Felicitas were wrapped up in nets and exposed to a wild cow, which in
jured them very much.
695
Q. What did the people ask ?

A. To enjoy the sufferings of the holy Martyrs, the people ashed that
thev should all have their throats cut in the middle of the amphitheatre.
Tbey there received their death-strokes without making the least stir, or
uttering the least complaint.
Prayer, p. 172.
FIFTEENTH LESSON.
CHRISTIANITY ESTARLISHED. EIGHTH AND NINTH PERSECUTIONS.
(THIRD CENTUEY.)
Q. Who was the author of the eighth general persecution ?
A. The author of the eighth general persecution was Decius; a
ferocious prince, who died miserably, like Septimus Severus and all the
other persecutors.
Q. Mention some of the Martyrs of this persecution.
A. One of the most illustrious Martyrs of this persecution was St.
Pionius of Smyrna, Priest, and disciple of St. Polycarp. To all the
questions of the judge, he simply replied, "lama Christian, a child of
the Catholic Church.''
Q. What torments had he to suffer ?
A. He had to suffer innumerable torments, and was at length con
demned to be burned alive ; but, after making his prayer, he expired
without the fire burning either his beard or his hair.
CJ. Name some other Martyrs of this period.
A. This persecution also beheld the martyrdom of a young child,
named Cyril, who, on ascending the pile, invited the bystanders to sing
canticles of joy at his happiness. In Sicily, too, was martyred St.
Agatha, a young virgin of illustrious family and heiress to a large for
tune, who preferred to renounce all things else rather than her faith.
Q. Who was the author of the ninth general persecution ?
A. The author of the ninth general persecution was Valerian, who
put to death many Christians : among them Pope Sixtus II.
Q. What happened to him on the way to martvrdom ?
A. As he was on the way to martyrdom, St. Laurence, Deacon of
Rome, asked him, weeping, where he was going without his Deacon. The
holy Pope answered, " You will follow me in three days." Laurence
was arrested, and the prediction was fulfilled.
Q. What did the prefect of Rome ask him for?
A. The prefect of Rome asked him for the treasures of the Church.
The Saint gathered together all the poor supported by the Church, and
said to the prefect, " Behold the treasures of the Church I"
696
U. What did the prefect do ?

A. The prefect, enraged, ordered Laurence to he stretched ou a grid
iron over a fire. The Saint looked as calm there as if lying on an ordi
nary hed, prayed for the conversion of Rome, and sweetly expired. St.
Cyprian followed him soon afterwards.
Q. Who was St. Cyprian ?
A. St. Cyprian was Bishop of Carthage, and son of one of the first
senators of that city. After succouring the Pagans when afflicted with
the plague, he was arrested and condemned to lose his head. The Saint,
on hearing his sentence, answered, " God be praised 1" Having prayed
for his Church, he received his death-stroke.
Prayer, p. 186.
SIXTEENTH LESS'jN.
CHRISTIANITY ESTARLISHED. TENTH PERSECUTION. (THIRD AND
FOURTH CENTURIKS.)
Q. How did Gad punish the emperor Valerian ?
A. God punished the emperor Valerian in a striking manner. He
was made prisoner by Sapor, King of Persia, who, obliging him to
stoop, used him as a footstool for mounting his horse. He was at
length flayed alive, and his skin dyed red, and hung up in a temple of
the king's gods.
Q. What was the tenth general persecution ?
A. The tenth general persecution was that of Diocletian, who asso
ciated Maximian, Galerius, and Constantius Chlorus with him in the
government of the empire : all, except the last, bore an intense hatred
to Christians.
Q. What was the Theban Legion ?
A. Maximian had in his army a corps made up of Christians. They
were old soldiers from the East and from the neighbourhood of Thebes,
in Egypt, to the number of about six thousand men : to them was given
the name of the Theban Legion.
Q. How did their martyrdom occur ?
A. Their martyrdom occurred thus. Maximian, having arrived in
Switzerland, a short distance from Geneva, commanded them to sacri
fice to the gods. They refused, and were immediately slaughtered.
Q. How did God come to the relief of His Church ?
A. God came to the relief of His Church by sending into the desert
a number of new Moseses, that by their prayers they might obtain
victory for the Faithful, who were going to be attacked more violently
than ever. These new Moseses were St. Paul, and St. Antony with his
numerous disciples.
8MALL CATECHISM OP PERSEVERANCE.
697
Q. Who was St. Paul?

A. St. Paul, the first hermit, was born in Egypt in 229. At the
age of twenty-two years he entered the desert, where a cave served
him as a dwelling-place, palm-leaves as clothing, and fruits as food.
Q. How did the Lord feed him afterwards ?
A.- The Lord afterwards fed him miraculously, as He had fed the
Prophet Elias. St. Paul lived in the exercise of prayer and penance to
the age of a hundred and thirteen years. When he died, two lions came
and dug the grave in which St. Antony, singing the hymns of the
Church, laid him.
Prayer, p. 197.
SEVENTEENTH LESSON.
CHRISTIANITY ESTARLISHED. TENTH PERSECUTION, CONTINUED.
(FOURTH CENTURY.)
Q. Who was St. Antony ?
A. St. Antony, the father of cenobites, was born in Egypt, in the year
251, of a wealthy familT.
Q. What do you understand by cenobites ?
A. By cenobites are understood those religious who live in commu
nity, and by anchorets those religious who live in cells or caves apart.
Q. What did St. Antony do after the death of his parents ?
A. After the death of his parents, St. Antony gave all his goods to
the poor and retired into the desert of Thebaid, where he lived alone for
forty years. He then consented to receive disciples, whose numbeis
became so considerable that he had to build many monasteries for them.
Q. When did this occur ?
A. This occurred about the year 303, iust when the emperor
Diocletian was issuing the most terrible of all the edicts of persecution
against the Church.
Q. Had St. Antony much to suffer in the desert ?
A. St. Antony had much to suffer in the desert from the devil ; but
the Saint put him to flight by the sign of the cross, which he used often
to recommend to his disciples, as well as watchfulness over themselves,
prayer, and the thought of eternity.
Q. What age did St. Antony reach ?
A. St Antony reached the age of a hundred and five years, without
any infirmity.
Q. What did he leave when dying ?
A. When dying, he left to St. Athanasius his cloak and one of his
sheepskins ; to Bishop Serapion, his other sheepskin; and to his disciples,
his hair-shirt. This was all that he possessed. He then fell asleep
sweetly in the Lord.
69R
SMALL CATECHISM Of PERSEVERANCE.
Q. Who was St. Syncletica?

A. St. Syncletica was a descendant of a noble and virtuous familv.
She bad a large fortune ; but, after the death of her parents she distri
buted it among the poor, and retired to a solitude not far from Alexan
dria. Here she became the foundress of convents for virgins in the East.
Q. Why did God establish Religious Orders?
A. Ood etabliehed Religious Orders for the preservation and propa
gation of Christianity, and for the welfare of society.
Q. What is the first service that Religious Orders render t:> society ?
A. The first service that Religious Orders render to society is to pray
for Christians who live in the world and to expiate the sins of the
world.
Q. What do you remark on tho establishment of Religious Orders?
A. It must be remarked, on the establishment of Religious Orders,
that they were founded at the moment when Christians were entering on
the ways of laxity and corruption.
Prayer, p. 212.
EIGHTEENTH LESSON.
(FOURTH CENTURY.)
Q. What is the second service that Religious Orders render to
society ?
A. The second service that Religious Orders render to society is to
keep pure the practice of the Gospel, to which the world owes its happi
ness.
Q. What is the third ?
A. The third is to offer a refuge to a multitude of persons who do
not wish to live in the world, or whom the world does not want, or who
cannot stay in the world without becoming its shame or its scourge.
Q. What is the fourth ?
A. The fourth is to give the world an example of the contempt of
riches and pleasures, the irregular love of which is the source of all evils.
Q. What is the fifth ?
A. The fifth is to spread instruction and to relieve gratuitously all
human miseries.
Q. What happened after the foundation of the first Contemplative
Orders?
A. After the foundation of the first Contemplative Orders, intended
to obtain victory for the Church, Diocletian commanded the bloody per
secution that began in the year 303 with the chief officers of his palace.
SMALL CATECHISM OK PERSEVERANCE.
699
Q. Mention one of them.

A. One of them, named Peter, was beaten with cudgels, and then
burned slowly on a gridiron. After this martyrdom, blood flowed in
streams through all the provinces.
Q. What was the intention of Diocletian ?
A. The intention of Diocletian was to efface the very name of Chris
tianity. For this purpose, he had idols placed in the streets,at the fountains,
in the public squares, and in the market places, and whosoever came to
draw water or to buy anything, or even chanced to pass the way, was
obliged to sacrifice.
Q. What Martyrs suffered in this persecution ?
A. Innumerable Martyrs suffered in this persecution : among them,
St. Julitta aud her son, St. Cyr.
Q. Who was St. Julitta?
A. St. Julitta was of the city of Iconium, and of the royal race.
She fled to the city of Tarsus, in Cilicia, with her son, St. Cyr, then three
years old, and two servant-maids.
Q. What happened to her at Tarsus ?
A. The governor, named Alexander, had her arrested, and beaten
severely with oz-sinews. At the same time, he took St. Cyr in his arms,
and tried to caress him, but the young Martyr scraped the governor's
face with his little hands, and, as often as St. Julitta said, "lama
Christian," he repeated, "lama Christian."
Q. What did the judge do?
_ A. The barbarous judge threw down the innocent victim from the
tribunal. His head was broken by the fall, and he died bathed in
his blood. St. Julitta thanked God for the victory granted to her son,
and was beheaded.
Prayer, p. 224.
NINETEENTH LESSON.
(FOURTH CENTURY.)
Q. Relate the history of St. Phocas.
A. St. Phocas was a gardener, a man of patriarchal simplicity and
innocence. His garden and little cabin afforded him the means of prac
tising charity and: hospitality. The governor of the province sent some
soldiers to put him to death. Having arrived, without knowing it, at
the house of Phocas, who offered them a lodging, they begged him to
inform them where they might find a certain Phocas whom they had
orders to kill.
700
SMALL CATECHISM OF FKKSKVERANCK.
Q. What did the Saint reply ?

A. The Saint replied that he would satisfy them on the matter, and
next morning- said, " I have found Phocas : I am he ; I do not fear death."
They then killed him.
Q. "What are the particulars of the martyrdom of SS. Tarachus,
Probus, and Andronicus ?
A. St. Tarachus was an old soldier, sixty-five years of age when he
was arrested. St. Probus had once been a very rich man, but he re
nounced all his goods the better to serve Our Lord. St. Andronicus was
a young man of one of the chief families of Ephesus.
Q. By whom were thev arrested ?
A. They were arrested by Maximus, governor of Cilicia, who asked
them their names and their profession. They answered, " We are Chris
tians : this is our name and our profession."
Q. What tortures did he put them to ?
A. He caused their teeth to be broken, their sides to be torn with
iron combs, their hands to be pierced with red hot nails, and the skin to
be pulled off their heads, on which burning coals were then laid. But,
finding that he could not change their resolution, he condemned them to
be exposed to wild beasts,
Q. What was their death?
A. On the day of the shows a bear and a lioness of enormous size
were let loose upon them. The roaring of these fierce animals made
all the spectators tremble ; but they went over quietly to the holy
Martyrs, and, lying down before them, began to lick their feet.
Q. What did Maximus do ?
A, Maximus, confounded, ordered the holy Martyrs to be beheaded.
The Christians carried off their bodies during the night, and buried them
in a rocky cavern.
. Q. Were there any other remarkable MartyTS at this time ?
A. While the blood of Martyrs was flowing in the East, it was also
moistening the provinces of the West. Two young virgins, of illustrious
birth, and heiresses of large fortunes, won a glorious victory at this time.
They were SS. Agnes and Eulalia.
Q. Who was St. Agnes ?
A. St. Agnes was scarcely thirteen years of age, when the governor
of Rome asked her in marriage for his son ; but she answered that she
was promised to a heavenly spouse. It was hereby understood that she
was a Christian, and she was sentenced to die.
Q. How did she meet death ?
A. Without being at all concerned at the display of instruments of
torture, she received the stroke of death joyfully amid the tears of the
spectators.
Q. Who was St. Eulalia ?
A. St. Eulalia was born at Merida, in Spain. Being about thirteen
years old, she presented herself before Dacian, the governor of the pro
701
vince, and reproached him for the impiety with which he sought to
destroy the true religion. Dacian ordered her sides to be torn with red
hot iron hooks.
Q. What did the Saint say ?
A. The Saint counted her wounds, and said calmly, " Thou art written
on me, O Lord ! Thy victories are engraven with iron on my body !
How I love to read them so written !" At length, the tyrant caused her
to be burned alive.
Prayer, p. 238.
TWENTIETH LESSON.
CHRISTIANITY ESTARLISHED. CONVERSION OF CONSTANTINE. (FOURTH
CENTURY.)
Q. What remark do you make on the history of the Martyrs ?
A. I remark on the history of the Martyrs that God took care to
choose them from all the countries of the world, in order to show the
Unity and Catholicity of the Faith in all ages and conditions of life,
hereby teaching us "that every age and condition has given Saints to
Heaven, and may still give them if people only desire it.
Q. What remark do you make on the death of the persecutors ?
A. I remark on the death of the persecutors that it is a visible proof
of the justice of God, and a lesson for us.
Q. How so?
A. Because the punishment with which they were struck in this life
teaches us to fear God, and this fear strengthens religion. Thus do
Martyrs and tyrants all contribute in their way to the glory of Jesus
Christ.
Q. Who gave peace to the Church ?
A. Constantino, son of Cassar Constantius Ohlorus, gave peace to the
Church. He was converted by seeing in the sky a bright cross, on which
were the words, " In this sign thou shalt conquer."
Q. What happened ?
A. The following night, Our Lord appeared to Constantine, told him
to make a standard like that which he had seen, and promised him vic
tory. Constantine obeyed, won the victory, entered Rome, and declared
himself the protector of Religion, to which he gave peace and freedom in
the year 313.
Q. What did Religion do on gaining her freedom?
A. On gaining her freedom, Religion changed all the laws, and made
them easy and just. She abolished slavery, polygamy, divorce, and the
right of selling or killing children ; in a word, she relieved all kinds of
human misery.
Prayer, p. 240.
702
TWENTY-FIKST LESSON.
CHRISTIANITY ESTARLISHED. DIVINITY OP RELIGION.
Q. What does the establishment of Christianity prove ?
A. The establishment of Christianity proves that Religion is the work
of God.
Q. How does it prove this ?
A. It proves this by the difficulties of the enterprise, the weakness of
the means, and the greatness of the success.
Q. What were the difficulties of the enterprise ?
A. The difficulties of the enterprise were the greatest that can be
imagined : Judaiam and Paganism had to be destroyed and Christianity
substituted for them. Moreover, this revolution was to be effected
throughout the whole world, and in the Augustan age, the most polished
and corrupt ever known.
Q. Did anything else increase the difficulties of the enterprise ?
A. Yes, the enterprise was to be accomplished in spite of philosophers,
who attacked all the truths of Christianity ; in spite of play-actors, who
turned them into ridicule on the stage ; and, in spite of emperors, who
put to death in the midst of the most frightful torments all who adhered
to them.
Q. What means had been chosen to attain success in this enterprise ?
A. To attain success in this enterprise, the weakest means that could
be found had been chosen.
Q. Name them.
A. Twelve men of the common people, twelve fishermen, without
education, without money, without patronage, and, what is worse, Jews
by birth, consequently odious and contemptible in the sight of the whole
world.
Q. What was the success of the enterprise ?
A. The success of the enterprise was the most wonderful ever seen :
it was rapid, perilous, real, and permanent.
Q. Why do you say a rapid success?
A. I say a rapid success, because in a few years Religion spread
to all parts of the world, even Rome, where it counted, under the sway
of Nero, an immense multitude of disciples.
Q. Why do you say perilous ?
A. I say perilous, because, in becoming a Christian, there was ques
tion of devoting oneself to hatred, poverty, exile, imprisonment, and the
most frightful death ; and millions of persons, of all ages aud countries,
did so devote themselves.
Q. Why do you say real ?
A. I say real, because Christianity changed all thingsideas, manners,
laws, souls, society.
703
Q. Why do you say permanent ?

A. I say permanent, because nothing can destroy Christianity
neither tyrants, nor the wicked, nor heretics, nor revolutions, nor time
itself, which destroys all things else.
Prayer, p. 264.
TWENTY-SECOND LESSON.
CHRISTIANITY ESTARLISHED. ALL ORJECTIONS DESTROYED OR RATHER
TURNED INTO PROOFS.
Q. What follows, in the eyes of reason, from the establishment of
Christianity ?
A. It follows, in the eyes of reason, from the establishment of Chris
tianity, that (1) for eighteen hundred years the world has been adoring
a Crucified Jew, that is to say, all that is most odious and despicable.
Q. What else ?
A. It follows that (2) by adoring this Crucified Jew the world has
become much more enlightened, much more virtuous, much more free,
much more perfect.
Q. Anything else ?
A. It follows that (3) all nations come forth from barbarism and
degradation only by adoring the Crucified Jew ; that all who refuse
to adore Him remain in barbarism ; and that all who cease to adore Him
relapse into barbarism.
Q. Is this fact incredible ?
A. This fact is most incredible, and yet most certain.
Q. How do you explain it ?
A. Catholics explam it by saying that Jesus of Nazareth was the
Son of God, was God Himself. He triumphed without difficulty over
obstacles, and communicated to the world His lights and graces : He
wrought miracles. All is thus easily explained.
Q. What do the impious say ?
A. The impious say that there was no miracle ; that Our Lord was
not God, but a Jew like any other Jew, and that the conversion of the
world was quite a natural thing.
Q. What does all this mean ?
A. All this means that, in order to change the religion of the whole
world, it is enough to take a man, to crucify him, and to send out twelve
others saying that he was God : an experiment which the impious ought
to try, if they wish to convince us.
704
SMALL CATBCBISM OF PER8FVERANCE.
Q. What else does it mean

A. It also means that the impious, in order not to believe miracles,
are obliged to maintain the greatest of absurdities f for the world, con
verted without a miracle by twelve Jews, and adoring a crucified Jew
any other than God, is the greatest absurdity imaginable.
Q. What follows hence ?
A. It follows hence that Beligion, which could not be established by
the power of men, must have been established by the power of God, and
accordingly is true ; for God cannot authorise deceit.
Q. What else follows ?
A. It also follows that all objections against Religion are false ; for
there cannot be contradictory truths.
Q. Does anything more follow ?
A. It follows lastly that all objections against Religion are so many
proofs of its divinity ; for all show the extreme difficulty of commending
it to the approbation of the world, consequently the necessity and the
force of those miracles which obliged the world to accept it, in spite of
all the passions and all kinds of persecutions.
Prayer, p. 277.
TWENTY-THIRD LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ARIU8. ST. ATHANASIUS.
(FOURTH CENTURT.)
Q. What are the means by which Our Lord preserves and propagates
Religion ?
A. The means by which Our Lord preserves and propagates Religion
are, (1) Priests ; (2) Saints ; (3) Religious Orders ; and (4) Missions.
Q. Who are the first defenders of Religion ?
A. The first defenders of Religion are Priests. The Priest is ap
pointed to teach the truth, so as to oppose error ; to give good example,
so as to oppose scandal ; and to relieve all human miseries, so as to pre
vent man from becoming as wretched as he was under paganism.
Q. Who are the second defenders of Religion ?
A. The second defenders of Religion are Great Saints, who appear
whenever the evils and dangers of the Church are more serious, and who
are appointed to defend the truth, or to give good example, or to relieve
human miseries. Hence, three kinds of Saints : Apologists, Contem
plative^ and Infirmarians or Hospitallers.
Q. To what are all these means of defence reduced ?
A. All these means of defence are reduced to one, namely, the
Church ; for it is in the Church and by the Church that Priests are con
secrated, and that Saints and Religious Orders are formed.
705
Q. What are the means established by Our Lord to propagate Re

gion ?
A. The means established by Our Lord to propagate Religion are
Missions, which take place chiefly when any people render themselves
unworthy of Religion, so that the Church may gain new children, and
be indemnified for those whom she has lost.
Q. Did the Church enjoy peace after the persecutions ?
A. The Church did not enjoy peace after the persecutions; for she
must always, like Our Lord, be the object of new attacks.
Q. Who was her first enemy ?
A. Her first enemy was Arius, who dared to deny the divinity of
Our Lord ; but he was condemned at the General Council of Nice, and
sent into exile, from which he returned only to die a shameful death.
Q. Who was the great defender of truth against the Arians ?
A. The great defender of truth against the Arians was St. Athanasius, Patriarch of Alexandria, in Egypt. He had much to suffer for
the good cause during his life, which was very long, and which closed
with a holy death in the year of Our Lord 378.
Q. How did Our Lord repair the losses that heresy had caused to His
Church ?
A. Our Lord repaired the losses that heresy had caused to His
Church by giving it new peoples : St. Frumentius carried the light of
Faith to Abyssinia, which embraced Religion with much ardour, and a
poor woman, a Christian slave, converted the nation of the Iberians.
Prayer, p. 200.
TWENTY-FOURTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. HILARY, ST. MARTIN,
8T. GREGORY NAZIANZEN, AND ST. RASIL. (FOURTH CENTURY.)
Q. Who was St.Hilary
A. St. Hilary was Bishop of Poitiers. He was raised up by God to
defend the Western Church from Arianism, while St. Athanasius was
defending the Eastern.
Q. Who was the most illustrious disciple of St. Hilary?
A. The most illustrious disciple of St. Hilary was the great St.
Martin. Son of a military tribune, Martin found himself obliged to enter
the army ; but he knew how to practise all virtues there, especially
charity towards the poor.
Q. What did he do afterwards?
A. He afterwards attached himself to St. Hilary, founded the first
vol. III.
46
706
monastery known in Gaul, was consecrated Bishop of Tours, and con

verted a great many Pagans, who indemnified the Church for the losses
caused to her by heresy.
Q. What was then occurring in the East ?
A. While St. Hilary was defending and St. Martin propagating Re
ligion in the West, the emperor Julian the Apostate was trying to re
establish paganism in the Bust.
Q. By what means?
A. By passing laws in favour of paganism, and, that he might give
the lie to Our Lord, by undertaking to rebuild the temple of Jerusalem,
but whirlwinds of flames came forth from the ground and obliged the
workmen to cease their attempt.
Q. What was the effect of this miracle ?
A. This miracle, attested by a pagan author, filled the Catholics with
joy, and enraged the apostate prince, who swore to have revenge on
Jesus Christ ; but some time afterwards he was mortally wounded in
battle.
Q. What did he do then ?
A. Foaming with rage, he took a handful of blood from his wound,
and, throwing it up towards heaven, cried out, " Thou hast conquered,
O Galilean 1" This was the name that he gave Our Lord, and his words
were the last cry of expiring paganism.
Q. How did God support His Church ?
A. God supported His Church by first taking care Himself to con
found Julian the Apostate, and then by raising up great Doctors who
wrote against him as well as against Arianism, which was extending its
ravages from day to day. Among those eminent Doctors, we must rank
St. Gregory Nazianzen and St. Basil the Great.
Q. Who was St. Gregory Nazianzen ?
A. St. Gregory Nazianzen was born at Nazianzen, a city of Cappadocia, of Christian parents, who trained him to virtue, and sent him
to study at Athens, where he bound himself in close friendship with St.
Basil.
Q. What was the fruit of this friendship ?
A. The fruit of this friendship, which ought to serve us as a model,
was to strengthen both of them against bad example, and to hasten their
progress in virtue and learning.
Q. What eulogium was passed on them ?
A. This eulogium was passed on them, that they knew only two
streets in the city, one leading to the church and the other to the public
schools.
Q. What did St. Gregory become ?
A. St. Gregory became Archbishop of Constantinople, had much to
suffer from heretics, and retired into solitude, where he composed
some beautiful works, which are the glory and the treasure or the
Church.
707
Q. Who was St. Basil?

A. St. Basil was of Csesarea, in Cappadocia, of a family still more
illustrious by its sanctity than by its nobility. Having reached a mature
age, he sought out a solitude, and founded many religious houses, of
women as well as of men, to whom he gave a number of wise rules.
On this account he is regarded as one of the four Patriarchs of Religious
Orders.
Q. Bid he remain always in solitude ?
A. He did not remain always in solitude. Appointed, in spite of
himself, Archbishop of Csesarea, he was one of the pillars of the Church
against Arianism, and made the emperor Valens tremble. He died at
the age of fifty-one years, so poor that he did not leave enough to buy a
tombstone for himself.
Prayer, p. 303.
TWENTY-FIFTH LESSON.
CHRISTIANITY PRE8ERVED AND PROPAGATED. ST. HILARION, 8T.
AMRROSE, ST. AUGUSTINE. SECOND GENERAL COUNCIL. (FOURTH
AND FIFTH CENTCHlfiS.)
Q. What happened at the close of the fourth century ?
A. At the close of the fourth century, schism and heresy occasioned
a multitude of disorders. Great Saints then retired into the desert, so as
to do penance for the sins of the world and to obtain victory for the
Church. Among the number was St. Hilarion.
Q. Who was St. Hilarion ?
A. St. Hilarion was horn in Palestine, of wealthy but idolatrous
parents. At fifteen years of age he retired into the desert, where he
lived to the age of eighty-four years amid incredible austerities.
Q. What did he say when dying ?
A. When dying, he said to his soul, " What dost thou fear, my soul ?
For seventy years thou hast been serving Jesus Christ : why snouldst
thou fear death ?"
Q. What new heresy broke out in those days ?
A. In those days the heresy of Macedonius broke out : he denied the
divinity of the Holy Ghost. He was condemned by the Council of
Constantinople, which added a few words to the Nicene Creed, the better
to explain what should be believed regarding the Holy Ghost. This is
the Creed that is sung at Mass.
Q. After the condemnation of Macedonius, did the Church enjoy
peace ?
A. After the condemnation of Macedonius, the Church did not enjoy
peace ; for the followers of this heretic, as well as the Arians, kept
spreading their errors. But God raised up Doctors to confound them :
among others, SS. Ambrose and Augustine.
708
SMALL CATKCHISM OF PER9EVEKANCB.
Q. Who was St. Ambrose ?

A. St Ambrose was son of a prefect of Gaul, and was made Bishop
of Milan, notwithstanding his tears and his resistance. He crushed the
heresy of the Arians in his diocese, and always showed himself a firm
defender of the cause of God.
Q. On what particular occasion did his firmness appear ?
A. His firmness appeared particularly in the conduct which he ob
served towards Theodosius. 1 his emperor, having caused a massacre of
seven thousand of the inhabitants of Thessalonica, was so bold as to go
to the church. But St. Ambrose stopped him at the door, and laid a
public penance on him, to which he humbly submitted.
Q. Who was St. Augustine ?
A. St. Augustine was born at Tagaste, in Africa. His mother was
St. Monica, and his father Patricius. The latter was a pagan, but was
converted by the prayers of his virtuous wife. Augustine, in his youth,
gave himself up to all kinds of disorders, from which he was drawn by
St. Ambrose and his mother St. Monica.
Q. What did he do after his conversion 1
A. After his conversion, he retired to the country, became Bishop of
Hippo, and confounded the schismatics, heretics, aud pagans, who were
all together attacking the Church. Like St Ambrose, he sold the sacred
vessels in order to ransom captives, and died so poor that it wa<? needless
for him to make a will.
Prayer, p. 315.
TWENTY-SIXTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. CHRY80STOM, 8T.
JEROME, ST. ARSENIUS. THIRD AND FOURTH GENERAL COUNCILS.
(FIFTH CENTURY CONTINUED.)
Q. Who were the other holy Doctors that God raised up to defend
Religion in the fifth century ?
A. In the fifth century, God raised up a great many other Doctors to
defend Religion, such as St Cyril of Alexandria, St Isidore of
Pelusium, St. Epiphauius, and especially St. Chrysostom, Patriarch of
Constantinople, and St. Jerome.
Q. Who was St. Chrysostom ?
A. St. John Chrysostom was son of a general of the Roman army.
He was born at Antioch and brought up in piety by his virtuous mother.
He became so skilled in eloquence that he changed the face of his native
city.
709
Q. How wns he made Patriarch of Constantinople ?

A. The emperor Arcadius bad him carried off and consecrated Arch
bishop of Constantinople. Here the Saint displayed the same zeal as at
Antioch, and with the same success. But heretics and other wicked
persons caused him to be sent into exile, where he died in 407.
Q. Who was St. Jerome ?
A. St. Jerome, born in Pannonia, was sent to Rome in order to per
fect himself in the sciences. He forgot for some time the good principles
which he had received from his family ; but, returning to himself, he
was baptised, and thenceforth devoted himself wholly to prayer and
study.
Q. To what place did he retire ?
A. He retired to Bethlehem, where he spent the rest of his life in
trreat austerity. This did not prevent him from refuting heretics and
schismatics, and enlightening the Church by many learned works.
Q. Who were the principal solitaries of the fifth century ?
A. The principal solitaries of the fifth century were St. Nilus, St.
Simon Stylites, St. Arsenius, and St. Gerasimus, who strove by their
prayers in the desert to obtain victory for the Church, and to turn away
the scourges of the divine anger.
Q. Who was St. Arsenius ?
A. St. Arsenius was first the tutor of the children of the emperor
Theodosius. After spending eleven years at the court, he retired into
the desert, where he led, to the age of ninety-five, a truly evangelical
life. He used often to say to himself, " Arsenius, why didst thou leave
the world ? why didst thou come hither ?"
Q. Acquaint us with St. Gerasimus.
A. St. Gerasimus fixed his abode in Palestine, on the banks of the
Jordan, and there founded a very celebrated laura.
Q. What is a laura?
A. A laura is a habitation of solitaries. It consists of a number of
cells, apart from one another, and ranged in the shape of a circle, with n
church in the centre.
Q. How did these holy solitaries live ?
A. These holy solitaries lived in perpetual silence, every one in his
own cell, occupied with prayer and manual labour. On Sunday only,
they all met in the church to partake of the holy mysteries.
Q. Were there any General Councils held in the fifth century ?
A. There were two General Councils held in the fifth century: that
of Ephesus, in 431, which condemned Nestorius ; and that of Chalcedon,
in 451, which condemned Eutyches.
ft. How did God punish the sins of the heretics and pagans ?
A. During the fifth century, God punished the sins of the heretics
and pagans by calling forth against the Roman empire hosts of barbarians,
led on by terrible commanders : Attila, king of the Huns, and Alaric,
king of the Visigoths. Pope St. Leo saved Rome twice from their fury.
Prayer, p. 328.
710
TWENTY-SEVENTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. PATRICK:, ST.
CLOTILDA, ST. RENEDICT. FIFTH GENERAL COUNCIL. (FIFTH AND
SIXTH CENTURIES.)
ft. What remark do you make on the fifth century ?
A. I remark on the fifth century that at the moment when heresies
were afflicting the Church in the East, new peoples were being converted
in the West.
Q. Who were those peoples ?
A. Those peoples were the Irish and the French.
Q. Who was the Apostle of Ireland ?
A. The Apostle of Ireland was St. Patrick. He was born in England,
and, when about fifteen years old, was carried off by a party of bar
barians. They took him to Ireland, and made him a herd.1
ft. Bid God deliver him ?
A. God delivered him, and, having arrived in his own country, he re
solved to return to Ireland and to preach the Faith there. Pope Celestine
made him a Bishop, and sent him to Ireland, which he had the happiness
of converting almost entirely to Catholicity.
Q. Who was the Apostle of the French ?
A. The Apostle of the French or the Franks was St. Clotilda, wife
of Clovis, their king. She strove by all kinds of virtues to gain her
husband to Jesus Christ; but from day to day he deferred making any
change. At length the moment of grace arrived.
Q. On what occasion ?
A. In a battle with the Germans, Clovis saw his army thrown into
confusion and himself exposed to the danger of falling into the hands of
his enemies. He then invoked the God of Clotilda, promising to adore
Him if he should win the victory. His prayer was heard. Having re
turned to Rheims, he was baptised by St. Remigius, Bishop of this city,
with a great many of his officers.
Q. What was the end of St. Clotilda ?
A. St. Clotilda, her dearest wishes crowned, retired after the death
of her husband to the city of Tours, near the tomb of St. Martin. Here
she died, full of days and merits, on the 3rd of June, 545. She and St.
Monica are the models of Christian wives and mothers.
Q. Who was St. Benedict ?
A. St. Benedict was the founder of the Benedictines, and the first
Patriarch of Religious Orders in the West.
Q. Where was St. Benedict born ?
A. St. Benedict was born in Italy, and studied for a time at Rome ;
1 See Note, p. S30. (TV.)
711
but, fearing to lose his innocence in that city, he retired to the desert of
Subiaco, near Mount Cassino, where he founded the celebrated monas
tery that bears his name.
Q. Did he found any others ?
A. He founded many others, and drew up for them a rule full of
wisdom. Its first article permitted the reception of all classes of persons
into the Order, thus affording a refuge to such as wished to escape the
invasions of the barbarians.
Q. What services have the Benedictines rendered to the world ?
A. The Benedictines have rendered the greatest services to the world.
They have cleared immense provinces, handed down works of antiquity,
edified the Church, and spread the Faith through whole nations.
Q. What General Council was held in the sixth century ?
A. In the sixth century653the second General Council of Con
stantinople was held : it condemned several heresies.
Prayer, p. 339.
TWENTY-EIGHTH LESSON.
CHRIST1ANITY PRESERVED AND PROPAGATED. ST. AUGUSTINE,
APOSTLE OF ENGLAND ; ST. JOHN THE ALMONER. (SIXTH AND
SEVENTH CENTURIES.)
Q. How was England converted ?
A. A young Deacon, named Gregory, was one day passing through
the market-place of Rome. Here he saw some slaves of great beauty,
exposed for sale. He learned that they were from Great Britain, and
still pagans. " What a pity,"he exclaimed, " that such beautiful creatures
should be the slaves of the devil I"
Q. What did he do afterwards ?
A. Having become Pope, under the name of Gregory the Great, he
sent over to England St. Augustine, Prior of a convent of Benedictines
in Rome, with forty missionaries, who all landed safe. They proceeded
as far as Canterbury, of which place Augustine became Bishop.
Q. Did they make many conversions ?
A. The pagans were converted in crowds, struck by the splendour of
the virtues and miracles of their apostles. The king himself asked for
Baptism, and in a little while all Great Britain was Christian. Thus did
Our Lord indemnify the Church for the losses that heresy was causing
her in the East.
712
Q. What happened in the beginning of the seventh century ?

A. In the beginning of the seventh century, the justice of God was
exercised on the empire of the Parthians, who, from the birth of Chris
tianity, had never ceased to persecute Christians.
Q. How did it fill up the measure of its iniquities ?
A. The Parthians or Persians filled up the measure of their iniquities
by falling on Palestine, and on Jerusalem, which they put to fire and
sword, and by possessing themselves of a portion of the True Cross,
which they carried away to Armenia, after killing a great many Chris
tians and reducing the rest to the most frightful misery.
Q. How did Our Lord come to the relief of His afflicted children ?
A. Our Lord came to the relief of His afflicted children by humbling
their enemies, and by raising up for them a man who sympathised very
much with them, and assisted them in numberless ways, even to the re
building of Jerusalem.
Q. Who was this man ?
A. This man, who may be called the Eastern St. Vincent de Paul,
was St. John, Patriarch of Alexandria, in Egypt, whose charity merited
for him the surname of the Almoner.
Prayer, p. 348.
TWENTY-NINTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. JOHN THE ALMONKB,
CONTINUED. THE TRUE CR0S8 RE8TORED. (SEVENTH CENTURY.)
Q. Continue the history of St. John the Almoner.
A. St. John the Almoner forgave injuries as readily as he bestowed
alms. One day a senator, named Nicetas, wanted to take possession of
some property that belonged to the church and the poor of Alexandria.
The Saint opposed it. The senator then grew angry.
Q. What did the Saint do ?
A. The Saint had no sooner returned home than he sent word to
Nicetas : " Brother, the sun is going to set." The senator understood
this, and came to the holy Patriarch. They knelt down before each
other, prayed together, and embraced ; and ever afterwards the greatest
friendship existed between them.
Q. What was the resignation of the holy Patriarch ?
A. At a time when he had the greatest need of a plentiful supply, he
learned that thirteen vessels laden with grain and valuable merchandise
belonging to the church of Alexandria had been wrecked. He received
this blow from Providence with all the resignation of the holy man Job,
and was rewarded like him.
SMALL CATECHISM OF PEHSEVEHANCE.
713
Q. What was his detachment ?

A. His detachment was such that he lived in a small cell, where his
only bed was the bare ground and a wretched woollen coverlet, torn in
many places. A wealthy citizen of Alexandria bought him a new one,
of which he begged him to make use for his sake. The Saint agreed
reluctantly.
Q. What occurred the following night ?
A. The following night the Saint could not sleep, and might be heard
repeating every moment, " Who would think that the humble John had
over him a coverlet that cost thirty-six pieces of silver ? How many
poor people there are that have not a rush mat to lie on ! God be
praised ! it is the first and the last time for me to use this coverlet.'' And
next morning he sold it.
Q. Where did St. John the Almoner die?
A. St. John the Almoner, having reached a great age, died in the
island of Cyprus, leaving as his whole fortune one single piece of money,
which he desired to be given to the poor.
Q. How did God punish the Persians, who had laid waste Jerusa
lem?
A. God punished in a most remarkable manner the Persians who had
laid waste Jerusalem. The emperor Heraclius first gave the death-blow
to their empire by a great victory that lie won over them, after which
their king, Chosroes, who had taken Jerusalem and carried off the True
Cross, was murdered by his own son.
Q. What became of the True Cross ?
A. The True Cross was restored, still enclosed in its case, with the
seal of the Patriarch of Jerusalem thereon: it was carried back in
triumph to this city.
Prayer, p. 357.
THIRTIETH LESSON.
ST. SOPHRONIU8.
SIXTH GENERAL COUNCIL. ST. WILLIBRORD. (8EVENTH AND
EIGHTH CENTURIES.)
Q. Who gave the last blow to the empire of the Persians?
A. The last blow was given to the empire of the Persians by Ma
homet. Mahomet was born at Mecca, a town in Arabia, of obscure
farents. Crimes cost him nothing when he hoped to satisfy his passions,
n order to rule more securely over the Arabs, of whom a great many
were still idolaters, he determined to give them a religion.
-
714
SMALL CATKCHISM OF PERSEVERANCE.
Q. What was his religion ?

A. Mahomet's religion was an absurd mixture of Christianity, Juda
ism, and idolatry. It taught that man is not free. It authorised the
most shameful sins, and promised sensual pleasures to its followers as
their reward in eternity.
Q. What did this religion produce ?
A. This religion produced degradation and corruption, slavery and
barbarity. Whereas, the Christian Religion purified morals, abolished
slavery, and civilised nations.
Q. How did Mahomet establish his religion ?
A. Mahomet established his religion with the swoTd. He said,
" Believe or die I'' It was to violence and the love of pleasure that
Mahomet owed his success. Whereas, the Apostles established the
Christian Religion by putting a bridle on all the passions of man, and
letting themselves be slaughtered.
Q. Is the religion of Mahomet one ?
A. While the Christian Religion is one, Mahometanism is divided
into a multitude of sects : we count more than sixty of them.
Q. What was the end of Mahomet ?
A. A Jewish woman, wishing to make sure whether Mahomet was
really a prophet as he said, poisoned a shoulder of mutton that she was
serving up to him. The pretended prophet did not perceive anything
wrong until after he had eaten of it, and died miserably.
Q. How did the empire of the Persians come to an end ?
A. Omar, one of Mahomet's lieutenants, declared war against the
Persians, slew their last king, and destroyed their empire ; after which,
the Mahometans reduced to slavery all the provinces of the East that had
embraced heresy.
Q. What other calamity afflicted the Church ?
A. Another calamity that afflicted the Church was the heresy of the
Monothelites. These heretics pretended that there is only one will,
though two natures, in Our Lord. They were condemned by the Sixth
General Council, held at Constantinople in 680.
Q. How did God console the Church ?
A. God consoled the Church by the angelic lives of a great many
Saints, who repaired the scandals and crimes occasioned by heresy : of
this number was St. Anastasius, a solitary of Mount Sinai.
Q. How did God repair the losses of the Church ?
A. God repaired the losses that heresy and Mahometanism were
causing to the Church by converting new peoples, such as the Friaons,
the Butch, and some of the Banes. The Missionary who bore the Gospel
to them was
Sergius.
rrayer, p. 367.
SHALL CATECHISM OF PERSEVERANCE.
715
THIRTY-FIRST LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. 8T. RONIFACE. MAR
TYRDOM OF THE MONK8 OF LF.RIN8, AND OF ST. STEPHEN, A
SOLITARY. (EIGHTH CENTURY.)
Q. Did the Church make any other conquests ?
A. The Church made other conquests more extensive. All Germany
was converted at the voice of St. Boniface, an English Benedictine, whom
the Sovereign Pontiff, Gregory II., sent to preach the Gospel throughout
the North of Europe.
Q. What did the Saint do after receiving his mission ?
A. After receiving his mission, the Saint converted the Bavarians,
the remainder of the Prisons, and a part of the Saxons, and, in order to
secure the fruits of his labours, founded the celebrated abbey of Fulda, a
nursery of great and holy men, who led the Germans along the paths of
civilisation, after having made them Christians.
Q. How did St. Boniface die ?
A. St. Boniface, having been consecrated Archbishop of Mayence,
converted a great many more idolators, and received from the hands of
barbarians the crown of martyrdom, which he had long desired.
Q. From whom had the Church much to suffer ?
A. The Church, joyful at the conversion of Germany, had much to
suffer from the Saracens or Mahometans. They passed over from Africa
into Spain, and thence into France, burning and slaughtering all before
them.
Q. By whom were they brought to a stand-still ?
A. They were brought to a stand-still by Charles Martel, a French
prince. He defeated them in a bloody battle fought near Poitiers. But,
before and during this invasion, great disorders had taken place : there
was need of victims to expiate them.
Q. Who were those victims ?
A. Those victims were a great many holy Bishops and Religious
living at that time, and especially the glorious Martyrs whose blood
flowed under the swords of the Saracens: among whom we should not
omit to mention the Religious of Luxeuil in Franche-Oomte and those of
Lerins.
Q. What else had the Church to suffer during this century ?_
A. The Church had also to suffer during this century the impieties of
the Iconoclasts or Image-breakers. They were heretics who, regarding
as idolatrous the worship rendered to images of Our Lord, the Blessed
Virgin, and the Saints, set themselves to destroy all such images.
716
SMALL CATECHISM OF rEltSKTERAJiCE.
Q. Who was the author of this heresy?

A. The author of this heresy was the emperor Leo the Isaurian, who
maintained it with the sword. His son Constantino did the same, and
died miserably, struck by the hand of God.
Prayer, p. 375.
THIRTY-SECOND LESSON.
CHRIST1ANITT PRESERVED AND PROPAGATED. ST. JOHN DAMASCENE.
SEVENTH GENERAL. COUNCIL. ST. ANSCHABIUS, ST. EULOGIUS.
(EIGHTH AND NINTH CENTURIES.)
Q. Who was the chief defender of holy images ?
A. The chief defender of holy images was St. John, surnamed
Damascene, from Damascus, the place of his birth. He was here brought
up with great care by a holy religious, whom his father had ransomed
from the slavery of the Saracens.
Q. What did he become after the death of his father?
A. After the death of his father, he became governor of Damascus.
But the fear of losing his soul amid honours and riches made him retire
to the laura of St. Sabas, near Jerusalem. Here be composed his works
against the heresy of the Iconoclasts, which was condemned by the
seventh General Council, held at Nice in 787.
Q. How did God punish the emperors of Constantinople ?
A. God punished the emperors of Constantinople by taking from them
the empire of the West, and giving it to Charlemagne, who soon made
science and religion flourish again and brought about the conversion of
the Saxons.
Q. What other conversions followed ?
A. The conversions of the Danes and Swedes followed, and thus were
repaired the losses inflicted on the Church by heretics and Mahometans.
Q. Who was the Apostle of the Danes and Swedes ?
A. The Apostle of the Danes and Swedes was St. Anscharius, a
Benedictine religious, of the abbey of Corbie.
Q. Were there any Martyrs at this period ?
A. There were a great many Martyrs at this period in Spain, where
the Saracens bad determined to destroy Christianity : the most illustrious
was St. Eulogius.
Q. Who was he ?
A. He was a holy Priest, full of faith and very learned. He had
advised a young Christian maiden, whose father and mother were
Mahometans, to quit the parental roof, lest she should lose her faith.
The Saracens, enraged, put him to death, and, four days afterwards, gave
the crown of martyrdom to the young maiden.
717
Q. Was the blood of these Martyrs a seed of Christians ?

A. The blood of these Martyrs was a seed of Christiana ; for it was
shortly after their death that the nation of the Bulgarians embraced Re
ligion : the sight of a picture of the Last Judgment struck their king
-with such fear that he asked for Baptism and became a fervent
Christian.
Prayer, p. 384.
THIRTY-THIRD LESSON.
CHBISTIANITY PRESERVED AND PROPAGATED. EIGHTH GENERAL
COUNCIL. CONVERSION OF THE RUSSIANS AND NORMANS. FOUNDA
TION OF THE ARREY OF CLUNY. (NINTH AND TENTH CENTURIES.)
Q. What afflicted the Church towards the end of the ninth century ?
A. Towards the end of the ninth century, the schism of Photius
afflicted the Church. Photius was a powerful and arrogant man, who
drove St. Ignatius, Patriarch of Constantinople, from his see, and took
possession of it himself, though only a layman.
Q. What did the Sovereign Pontiff do ?
A. The Sovereign Pontiff assembled at Constantinople the eighth
General Council, which condemned Photius and declared Ignatius the
only lawful pastor. Order was restored ; but there remained in the
minds of some parties a spirit of bitterness, which, later on, gave rise to
the schism of the Greeks.
Q. How was the Church consoled ?
A. The Church was consoled by the conversion of the Russians,a
barbarous people who had just made their appearance in the north of
Europe. A holy Bishop set out to preach the Gospel to them. The
Russians asked him for a miracle before they would be converted.
Q. What was the miracle ?
A. They wished that he should throw the book of the Gospels into a
large fire kindled by themselves, and promised to become Christians if it
should not be burned. The miracle was wrought, and all the people
asked for Baptism.
Q. What people were converted during the tenth century ?
A. The Normans were converted during the tenth century. They
were barbarians from the North, who had been ravaging Europe for more
than a hundred years.
Q. Who was their chief Apostle ?
A. Their chief Apostle was the Archbishop of Rouen. He converted
their leader, named Rollo, who, after his baptism, laboured zealously for
the conversion of his subjects.
718
Q. What new enemy had the Church to fight against?

A. The new enemy that the Church had to fight against was scandal,
which had found its way among Christians and even into monasteries ;
but Qod raised up some great Saints, who made virtue flourish again.
Q. Who was the first ?
A. The first was St. Odo, Abbot of Cluny, a celebrated abbey of the
Order of St. Benedict, situated near Macon. He established a perfect
regularity in this house, whence issued the happy reform that restored
the Religious Orders to their early sanctity.
Prayer, p. 893.
THIRTY-FOURTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. GERARD, ST. ODO,
ST. ADELAIDE OR ALICE. CONVERSION OF THE POLES. (TENTH
CENTURY.)
Q. Bv whom was the reform of morals continued ?
A. The reform of morals, begun at Cluny, was continued in Belgium
by St. Gerard, a young nobleman, who, returning one day from the chase,
stopped to pray in a lonely chapel and resolved to quit the world.
Q,. Whither did he retire ?
A. He retired to the abbey of St. Denis, near Paris, where he was
ordained Priest, and sent back to Belgium to establish discipline.
Q. Who reformed England ?
A. St. Odo, and after him St. Dunstan, both Archbishops of Canter
bury, reformed England. Their efforts were crowned with great suc
cess ; and, in spite of the wiles of the devil, Religion triumphed every
where.
Q. Show this last fact more clearly.
A. While virtue was flourishing again in monasteries and among the
-clergv, St. Wenceslas, duke of Bohemia, St. Edward, king of England,
St. Matilda, queen of Germany, and St. Adelaide, empress, were reform
ing by their example the peoples subject to them.
Q. Continue your answer.
A. At the same time the Church saw coming to her the Basques, a
people occupying the frontiers of France and Spain, and the Poles, who
were indebted for the light of the Gospel to one of their princesses.
Q. What were the other consolations of the Church ?
A. The other consolations of the Church were the extraordinary
virtues of St. Paul of Latra, a celebrated anchoret of the East, who,
during a long life, atoned for the iniquities of the world by austerities
like those of the most renowned solitaries.
Prayer, p. 401.
719
THIRTY-FIFTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. RRUNO, ST. WILLIAM,
ST. PRTEB DAMIAN, ST. GREGORY VII. (ELEVENTH CENTDRY.)
Q. "Who were the reformers of morals in Germany ?
A. The reformers of morals in Germany were St. Bruno and St. Wil
liam. The former was brother of the emperor Otho, and Archbishop of
Mayence. He revived the love of knowledge and the practice of virtue,
which consoled the Church as much as previous scandals had afflicted
her.
Q. Who was St. William ?
A. St. William was Abbot of Hirsauge. He revived piety in that
celebrated abbey, and reformed more than a hundred monasteries.
Q. Whence had the reform of the Religious and the Clergy come ?
A. The Reform of the Religious and the Clergy had come from the
Sovereign Pontiffs. It was fit that such should be the case, since they
were appointed by Our Lord to watch, not only over the flock, but also
over the pastors.
Q. By whom were they aided?
A. They were aided by the Saints whom we have named, and espe
cially by St. Peter Damian.
Q. Who was St. Peter Damian ?
A. St. Peter Damian was an Italian by birth. He spent his childhood
in tending his brother's flocks. Having become as great by his know
ledge as by his virtue, he retired to a hermitage, where he gave himself
up to all the austerities of penance.
Q. What happened ?
A. Sovereign Pontiffs drew him forth from his obscurity. He
was made Bishop and Cardinal. He devoted his whole life to the reform
of the Clergy, and had the happiness of seeing his labours crowned with
success.
Q. What was the chief cause of the scandals of those times ?
A. The chief cause of the scandals of those times was investitures,
that is to say, rights which temporal princes assumed of nominating to
the dignities of the Church, without regard to ecclesiastical authority.
Q. Who offered the strongest opposition to this abuse ?
A. He who offered the strongest opposition to this abuse was Pope
St. Gregory VII. His firmness enabled him to rescue the Church out
of the hands of the temporal powers, who were dishonouring it by the
appointment of unworthy ministers. The whole world owes a debt of
such profound gratitude to this holy Pope, who, by saving the Church,
saved society, that Protestants themselves do honour to his name.
Prayer, r. 417.
720
THIRTY-SIXTH LESSON.
CHRISTIANITY PRE8ERVKD AND PROPAGATED. FOUNDATION OF THK
GREAT ST. RERNARD. FOUNDATION OF THE ORDER OF CAMALDOLI.
LANFRANC, ARCHRISHOP OF CANTERBURY. (ELEVENTH CENTURY.)
Q. Who were the principal Saints of the eleventh century ?
A. Besides those whose history we have related, the other principal
Saints of the eleventh century were St. Henry, emperor of Germany ; St.
Stephen, king of Hungary, and St. Emeric, his son ; and St. Olaus, kin?
of Norway. They all show us the effect of the reform of morals, aud
teach us that the Church is always full of life and vigour.
Q. What else teaches us this truth ?
A. The institution of the Religious of the Great St. Bernard also
teaches us the same truth.
Q. Who was its founder ?
A. Its founder was St. Bernard of Menthon. He built on the summit
of the Alps a hospice for the reception of travellers crossing those
dangerous mountains : it is called the Hospice of the Great St Bernard.
Q. What are the occupations of the Religious who live there ?
A. Besides prayer, the occupations of the Religious who live there
are to assist travellers, to search for them in the snow, to carry them to
the convent, and to bestow on them all necessary care, either that they
may be restored to life 01 may be able to continue their journey. These
Religious lead a very austere life, and even shorten their days by breath
ing the sharp air of such cold mountains.
Q. What other institution was founded about the same time ?
A. Another institution, founded about the same time, was the Order
of Caraaldoli, destined to set a high example of virtue and to atone
for the sins of the world. St. Romuald, its founder, was an Italian
nobleman, whose youth had not been very well regulated ; but, touched
by grace, he was converted, and practised great austerities in the desert
Q. What was the effect of his sanctity ?
A. The effect of his sanctity was to draw to him, as disciples, a num
ber of young princes and lords, and manT other persons.
Q. How do the Camaldolese live ?
A. The Camaldolese live by the labour of their hands, and practise
fasting, silence, prayer, in short, all the virtues of the ancient solitaries.
This Order has given the Church a great many Saints and illustrious
personages : among others, Pope Gregory XVI.
Q. What were the chief afflictions of the Church during this cen
tury ?
A. The chief afflictions of the Church during this century were,
(1) the hertsy of Berengarius, Archdeacon of Angers, who dared to den*
721
the real presence of Our Lord in the Blessed Sacrament, but was con
founded by the celebrated Lanfranc, Archbishop of Canterbury ; (2) the
schism of Michael Cerularius, Patriarch of Constantinople, who fomented
the seeds of division sown in minds by Photius ; and (3) the persecutions
of the Mahometans, who harassed the Christians of Egypt and Palestine.
Prayer, p. 426.
THIRTY-SEVENTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. CONVERSION OF THE
HUNGARIANS. TRUCE OF GOD. FOUNDATION OF THE CARTHUSIANS.
(ELEVENTH CENTURY, CONTINUED.)
Q. How did God console the Church during the eleventh century ? A. During the eleventh century, God consoled the Church by the
conversion of the Hungarians, a barbarous and most cruel people, who
had ravaged Germany, Italy, and many other countries.
Q. How was this conversion effected ?
A. This conversion was effected by one of their kings, who, having
received Baptism, induced his subjects to follow his example. He
brought up in religion his son Stephen, who became the Apostle of Hun
gary and was a great Saint.
Q. What other consolation did God give the Church ?
A. God gave the Church another consolation in the establishment of
the Truce of God, by which every kind of combat was forbidden from
Wednesday evening till Monday morning, week after week. This peace
-was so much the more necessary, as the Christians were called on to
unite in crusades against the Saracens.
Q. What were the Crusades ?
A. The Crusades were wars undertaken by Christians to deliver the
Holy Land from the yoke of the Saracens, and to prevent them from
conquering the rest of the world and bringing it back to barbarism.
Q. Who was the first Apostle of the Crusades ?
A. The first Apostle of the Crusades was a holy hermit, named Peter,
of the diocese of Amiens, whom the Sovereign Pontiff engaged to travel
through Europe for the purpose of prevailing on kings and nobles to
march against the Saracens.
Q. What name did those take who engaged in this expedition ?
A. Those who engaged in this expedition took the name of Crusaders,
because they wore, as a distinctive mark, a cross of red stuff on the
shoulder. The Crusaders captured Jerusalem, of which Godfrey de
Bouillon was made king. There were six principal Crusades.
vol. in.
47
722
Q. What were the principal advantages of the Crusades ?

A. The principal advantages of the Crusades were (1) to relieve
Christians, enslaved to the infidels, and (2) to prevent the Saracens from
gaining possession of Europe and bringing thereto what they had brought
everywhere elseslavery, corruption, and barbarism.
Q. What Religious Order was founded at this time ?
A. The Religious Order founded at this time was that of the Carthu
sians, called by God to expiate the scandals of the world and to obtain
victory for their brethren.
Q. Who was the founder of the Carthusians ?
A. The founder of the Carthusians was St. Bruno, chancellor of the
Church of Rheims, who retired to a frightful desert, called Chartreuse,
in the diocese of Grenoble, where he and his companions lived like
Angels. St. Bruno died in 1101.
Prayer, p. 436.
THIRTY-EIGHTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. FOUNDATION OF THE
ORDERS OF ST. ANTONY, THE KNIGHTS OF ST. JOHN, AND THE
KNIOHTS OF ST. LAZARUS. ST. BERNARD. (ELEVENTH AND TWELFTH
CENTURIES.)
Q. What was the Order of St. Antony ?
A. The Order of St Antony of Vienne was an Order instituted to reThis name was given to an
unknown and terrible disease that ravaged Europe during the eleventh,
twelfth, and thirteenth centuries.
Q. What other Religious Order was established in those times ?
A. In those times the Order of the Knights of St. John was also
established.
Q. What were their duties ?
A. Their duties were to take care of the sick in hospitals and to fight
against the Saracens. They made vows of poverty, chastity, and obedience,
and swore never to count the number of their enemies.
Q. Were they alone devoted to the care of the sick and the fighting
against infidels?
A. They were not. The Knights of St. Lazarus did the same, but
their special employment was to wait on lepers.
Q. What kind of a man was Grand Master of this Order ?
A. That lepers might be better cared for, the Grand Master of this
Order should himself be a leper. Such admirable charity reminds us of
Our Lord, who was pleased to take on Himself our infirmities that He
might be more compassionate towards us.
723
Q. What Saint was raised up to relieve the spiritual evils of Chris

tians?
A. The Saint raised up to relieve the spiritual evils of Christians
was St. Bernard, who banished scandals, confounded heresy, and consoled
the Church.
Q. Where was he born ?
A. Be was born in the castle of Fontaines, near Dijon, and at the age
of twenty-three entered the Cistercian Order with his brothers and thirty
young noblemen whom he had gained to Jesus Christ.
Q. What did Bernard become at Citeaux ?
A. At Citeaux, Bernard soon became the model of the community.
He used to excite himself to virtue by this question : " Bernard, why
hast thou come hither ?" While yet young, he was sent, at the head of
twelve other religious, to found the celebrated abbey of Clairvaux.
Q. Where is Clairvaux ?
A. Clairvaux is in the diocese of Langres. It was a haunt of robbers.
St. Bernard settled there, built cells, and soon saw around him five hun
dred religious, animated with the greatest devotion.
Q. What were St. Bernard's chief virtues ?
A. St. Bernard's chief virtues were meekness towards others, severity
towards himself, and devotion to the Blessed Virgin. He died at Clair
vaux on the 20th of August, 1153, aged 63 years.
Prayer, p. 451.
THIRTY-NINTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. FOUNDATION OF CON
TEMPLATIVE ORDERS. FOUNDATION OF THE TEUTONIC KNIGHTS
AND THE RELIGIOUS OF THE TRINITY. (TWELFTH CENTURY, CON
TINUED.)
Q. How did God remedy the scandals that afflicted the Church
during the twelfth century ?
A. God remedied the scandals that afflicted the Church during the
twelfth century by the establishment of new Contemplative Orders, by
the example of many great Saints, and by the conversion of a large pro
vince of the North, called Pomerania.
Q. How did God iefend the Church?
A. God defended he Church by Military Religious Orders : in the
North, by the Teutonic Knights ; in the East, by the Knights of St. John
of Jerusalem and those of St. Lazarus ; and in the South, by the Knights
of St. James of the Sword, those of Calatrava, those of Alcantara, and
those of Avis.
724
Q. What vow did these last mentioned Orders make ?

A. These last mentioned Orders made a vow to defend the Immacu
late Conception of the Blessed Virgin. During several centuries, they
were the rampart of Christendom, and the terror of the Saracens, who,
notwithstanding their efforts, often made captives.
Q. How were these captives solaced ?
A. These captives were solaced and ransomed hy the Order of the
Trinitv, whose founder was St. John of Matha, a French Priest. God
made known to him his vocation by a miracle, on the day that he said his
first Mass.
Q. What was the miracle ?
A. At the moment when he was raising the Sacred Host, an Angel
appeared over the altar in the form of a young man, dressed in a white
robe with a red and blue cross on his breast, and his hands resting on two
captives. The Bishop of Paris sent St. John of Matha to Rome in order
to inquire of the Sovereign Pontiff what was the will of God.
Q. What did the Sovereign Pontiff do?
A. The Sovereign Pontiff commanded fasting and prayer. He him
self celebrated the noly mysteries, during which the very same miracle
occurred. The Pope then told St. John of Matha to found a Religious
Order for the redemption of captives who were groaning under the
yoke of infidels.
Q. Did the Saint remain in Rome ?
A. The Saint did not remain in Rome. He returned to France, built
a monastery, collected alms, and sent two of his religious into Africa to
ransom slaves. He also went there himself, and delivered a great many
of them.
Prayer, p. 460.
FORTIETH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. FOUNDATION OP THE
ORDER OF THE HOLY GHOST. , COUNCIL OF LATERAN. CONVERSION
OF THE RUGIAN8. (TWELFTH AND THIRTEENTH CENTURIES.)
Q. What were the other Hospital Orders in the twelfth century ?
A. The other Hospital Orders in the twelfth century were those of
the Holy Ghost, Albrac, and the Pontiff Brothers.
Q. What was the Order of the Holy Ghost ?
A. It was an Order instituted for the comfort of the sick. The most
celebrated hospital of this Order is that of the Holy Ghost iu Rome, in
which several thousand sick people and abandoned children are pro
vided for.

Q. What is placed near the monastery ?
A. Near the monastery is a small turning-box, open to receive the
abandoned child. It is forbidden, under the most severe penalties, to
make any inquiries regarding the persons who deposit children here, or
even to look after them in order to know whither they have gone.
Q. What was the Order of Albrac ?
A. The Order of Albrac was one established in the South of France
for the benefit of pilgrims. It consisted of Brothers, to take care of
sick pilgrims ; Knights, to escort them on their way and defend them
from robbers ; and Nuns, to wash their feet, clean their clothes, and
make their beds.
Q. What were the duties of the Pontiff Brothers ?
A. The duties of the Pontiff Brothers were, (1) to build bridges over
rivers; (2) to have ferry-boats always in readiness; (8) to receive
travellers, entertain them, and accompany them on their journey.
Q. What heretics appeared in the twelfth century ?
A. In the twelfth century there appeared several kinds of heretics:
among others, the Waldenses, who sprang up at Lyons. They said that
it was forbidden to possess anything, and that all Christians were Priests.
Q. In what Council were they condemned ?
A. They were condemned in the eleventh General Council, held at
Rome, in the Church of St. John Lateran. But, as their apparent
sanctity deceived the people, God raised up among the people true Saints
in order to show on which side was the true Church : of this number
were St. Isidore, Patron of labourers, and St. Drogo, Patron of shep
herds.
Q. What do you remark on the thirteenth century ?
A. I remark on the thirteenth century that hell then attacked the
Church with unparalleled fury ; but God came to the relief of His
Church.
Q. How?
A. He raised up great Saints, and caused the establishment of many
Religious Orders, especially the four Mendicant Orders, that is to say, the
Carmelites, Franciscans, Dominicans, and Augustinians. They are called
Mendicant, because they live on alms.
Prayer, p. 471.
726
FORTY-FIRST LESSON.
FOUR MENDICANT ORDERS: CARMELITE8, FRANCISCANS, DOMINICANS,
AND AUQU8TINIAN8. ST. THOMAS. (THIRTEENTH CENTURY, CON
TINUED.)
Q. What is the Order of the Carmelites ?
A. The Order of the Carmelites is one devoted to preaching, study,
and prayer. It took its rise in the East, and passed over to the West,
for the help of the Church, about the beginning of the thirteenth cen
tury, when God was raising up another defender for the Church.
Q. Who was this defender ?
A. This defender was St. Francis of Assisium, founder of the Fran
ciscans. He was born in Italy, gave all his goods to the poor, becoming
poor himself, and founded a new Order for the purpose of preaching, by
word and example, the three great virtues of Christianity : detachment,
mortification, and humility.
Q. What names are given to the religious of St. Francis?
A. The religious of St. Francis are called Friars Minor, that is, Lesser
Brethren, out of humility ; Recollects, because of the solitude and recol
lection in which they live ; Cordeliers, from the cord with which they
gird themselves ; and Capuchins, on account of the peculiar shape of their
habit.
Q. Who are the Dominicans ?
A. The Dominicans or Friars Preachers are an Order founded by St.
Dominic for the purpose of preaching the Gospel, converting heretics, and
carrying the Faith to infidels.
Q. Where was St. Dominic born ?
A. St. Dominic was burn in Spain, of an illustrious family; came
into France to combat the Albigensian heretics ; and established the Holy
Rosary.
Q. What was the fourth Order that God sent to the relief of the
Church ?
A. The fourth Order that God sent to the relief of the Church was
that of the Augustinians, so called because the different congregations
which united to form it adopted the rule of St. Augustine.
Q. Who was St. Thomas ?
A. St. Thomas, sent by God to defend the truth, was born in Italy,
and entered the Order of the Dominicans. His learning and sanctity soon
became the subject of general admiration. He taught theology for a
long time in Paris ; wrote numerous works on theology and piety, in
cluding the Office of the Blessed Sacrament ; and died at the age of fortyeight years.
Prayer, p. 483.
727
FORTY-SECOND LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. sT. LOUIS, ST. FERDI"
NAND. GENERAL COUNCILS OP LATERAN AND LYONS. RELIGIOU8
OF OUR LADY OF MERCY. (THIRTEENTH CENTURY, CONTINUED.)
Q. Who was St. Louis ?
A. St. Louis, King of France, was son of Louis VIII. He was born
in the year 1221, and was baptised at Poissy. It was on this account that
he used to sign his letters Louis of Poissy, showing that he preferred the
title of Christian to that of King of France.
Q. What words used his mother the queen often to repeat to him ?
A. While he was young, his mother, Queen Blanche, used often to
repeat to him these beautiful words : " My son, I love you very teuderly ;
but I would rather see you dead at my feet than see you fall mto mortal
sin." Louis profited so "well of these lessons, that all his life he preserved
his baptismal innocence.
Q. What did he do when he became king ?
A; When he became king, he applied himself to promote the interests
of Religion and the happiness of his subjects. He set a splendid example
of every virtue, arrested the progress of heresy, and drove scandal out of
his kingdom.
A. He next gave his earnest support to the holy war that the Chris
tians were waging against the infidels, and passed into the East, where
he was made prisoner. He afterwards went to Africa again, and there
died near Tunis, a truly Christian kiug, leaving to his son the most
wholesome instructions.
Q. Who was St. Ferdinand ?
A. St. Ferdinand was King of Castile and Leon. After the example
of St. Louis, he defended the Church, beat off infidels, and edified the
whole world.
Q. How else was the Church consoled ?
A. The Church was also consoled by the conversion of Livonia,
Cumania, and part of Prussia. Thus did she always gain on one side
what she lost on the other.
Q. What General Councils were held during the thirteenth century ?
A. The General Councils held during the thirteenth century were the
Fourth of Lateran, and the First and Second of Lyons, in which the
Church confirmed the good done by the Religious Bodies and the Saints
of whom we have spoken, and endeavoured to bring back the Greeks to
unity.
Q. What was the Order of Our Lady of Mercy ?
A. The Order of Our Lady of Mercy was one instituted to ransom
Christians out of the hands of infidels. Its members made a vow to re
main in slavery, if necessary, for the deliverance of the captives. St.
Peter Nolasco, a Frenchman like St. John of Matha, was its founder.
Prayer, p. 492.
FORTY-THIRD LESSON.
CHRISTIANITY PRE8ERVED AND PROPAGATED. FOUNDATION OF THE
CELLITK RROTHERS AND THE ORDER OF ST. BRIGIT. (FOURTEENTH
CENTURY.)
Q. How was the Church attacked and defended during the four
teenth century ?
A. During the fourteenth century the Church was attacked by
various heresies, and by a schism that lasted forty years ; but it was de
fended and consoled by new Religious Orders, by Saints, by Martyrs, and
by the conversion of many peoples.
Q. Acquaint us with some of the Religious Orders of the fourteenth
century.
A. The first of the Religious Orders of the fourteenth century is that
of the Oellite Brothers, that is to say, Tomb Brothers or Burial Brothers,
who took care of the sick, and also dressed the dead, buried them, and
recited daily for them the Office of the Departed.
Q. What special vow did they make ?
A. They made a special vow never to quit the bedside of the plaguestricken, and thus proved the charity and sanctity of the true Church ;
for heretics never attempted such a thing.
Q. What was the Order of St. Brigit ?
A. The Order of St. Brigit was established to gain for the Christian
world the special protection of the Blessed Virgin, and her all-powerful
aid against heresies. It owed its origin to St. Brigit, a Swedish princess,
whose revelations may piously be believed.
Q. Who were the other defenders of the Church ?
A. The other defenders of the Church during the fourteenth century
were great Saints whom God raised up to prove,by the splendour of their
virtues, the sanctity of the Catholic Church : among the number, St.
Elzear and his wife St. Delphina.
Q. Who was St. Elzear?
A. St. Elzear was Count of Arrian. Pious, modest, agreeable in con
versation, and valiant in war, he was a father to the poor and to his ser
vants. St. Delphina, his wife, imitated his admirable example, and thus
they lived in the most perfect union, and in the practice of all virtues.
Prayer, p. (500.
WALL CATECHISM OP PERSEVERANCE.
729
FORTY-FOURTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. GENEaAL*COTTNCIL OF
VIKNNE. ST. ELIZARETH, ST. JOHN NEPOMUCEN. CONVERSION OP
A PART OK TARTARY. CONVERSION OF LITHUANIA. (FOURTEENTH
CENTURY, CONTINUED.)
Q. What General Council was held in the fourteenth century?
A. The General Council held in the fourteenth century was that of
Vienne, in Dauphin6. It was the fifteenth (Ecumenical Council. The
Church therein displayed her solicitude for society, by condemning the
heretics who were disturbing it, and by encouraging the sciences. Hei
sanctity shone at the same time on the throne, in the person of St.
Elizabeth.
Q. Who was St. Elizabeth ?
A. St. Elizabeth was queen of Portugal. She was a model of piety
and charity, and so angelically meek that she had the happiness of re
establishing concord in her family, and winning her husband's heart to
God.
Q. What sort of a life did she lead after the death of her husband ?
A. After the death of her husband, her life shone with so many
heroic virtues that she was an evident proof of the sanctity of the Catholic
Church, to which the deaths of several Martyrs rendered a no less glorious
testimony.
Q. Who were those Martyrs ?
A. Those martyrs were three Toung Lithuanian noblemen, named
Antony, John, and Eustachius, born in idolatry, but who, being con
verted, preferred to suffer death rather than eat meat on a day forbidden
by the Church.
Q. Was there not another Martyr, still more celebrated ?
A. There was another Martyr still more celebrated: he was St. John
Nepomucen, canon of Prague, who died a martyr to the secrecy of con
fession.
Q. Did the blood of the Martyrs produce new Christians ?
A. The blood of the Martyrs produced new Christians. A part of
Tartary or Northern China, Bulgaria, and Lithuania, were converted to
the Faith, and consoled the Church for the losses that she had sustained
from heresy and from the Great Schism of the West.
Prayer, p. 509.
730
FORTY-FIFTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. COUNCIL OF CONSTANCE.
ST. VINCENT FERRER. FOUNDATION OF THE ORDER OF VOLUNTARY
POOH. (FIFTEENTH CENTURY.)
Q. Mention the principal enemies of the Church during the fifteenth
century.
A. The principal enemies of the Church during the fifteenth century
were, (1) Wickliffe, John Huss, and Jerome of Prague, who spread the
most dangerous errors, and attacked the authority of the Church, the
Sacraments, and the most holy practices ; (2) the Great Schism of the
West, which was continued ; and (3) the Renaissance, or Revival of
Paganism.
Q. What defenders did God give the Church ?
A. The principal defenders whom God gave the Church were the
Clergy of England, the Fathers of the Council of Constance, and, above
all, St. Vincent Ferrer.
Q. Who was St. Vincent Ferrer ?
A. St. Vincent Ferrer was a Spanish Dominican, so holy and eloquent
that the Sovereign Pontiff appointed him Apostolic Preacher. During
forty years he travelled through Spain, France, Piedmont, Germany, and
England, moved all Europe, and converted a countless number of Jews,
Mahometans, heretics, and sinners.
Q. What put an end to the great Schism of the West ?
A. The Council of Constance, held in 1414, put an end to the great
Schism of the West ; and also, for wise reasons, suppressed Communion
under the two kinds.
Q. How else did God come to the help of the Church ?
A. God also came to the help of the Church by the establishment of
thirty-seven Religious Orders or Congregations, intended to oppose true
virtues to the false virtues of the heretics : such a one in particular was
the Order of the Voluntary Poor.
Q. What did the Voluntary Poor do ?
A. The Voluntary Poor renounced their property, took care of the
sick, laboured much, and, instead of receiving any payment for their toil,
preferred to expect their food from Providence and to live on alms.
Q. Who were the Penitents of Mercy ?
A. The Penitents of Mercy or Black Penitents were pious Christians
who consoled persons sentenced to death, and helped them to die well.
They were first established at Rome. Confraternities of the same kind
were afterwards formed in different parts of Christendom.
Prayer, p. 519.
731
FORTY-SIXTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. FOUNDATION OF 1HJB
ORDER OF MINIMS. COUNCIL OF FLORENCE. DISCOVERY OF AMERICA.
(FIFTEENTH CENTURY, CONTINUED.)
Q. Who was St. Francis of Paula ?
A. St. Francis of Paula, one of the great consolers of the Church in
the fifteenth century, was born in Italy. He retired into solitude, where
he led a most austere life, and founded the Order of Minims.
Q. What was the object of this Order ?
A. The object of this Order was to revive charity, almost extinct in
the hearts of many Christians, and to repair scandalous violations of the
laws of fasting and abstinence. It was on this account that the Minims
added a vow of observing a Perpetual Lent.
Q. Where did St. Francis of Paula die ?
A. St. Francis of Paula died in France, whither he had come by order
of the Sovereign Pontiff to assist the sick king, Louis XI, who expired
in his arms. His miracles and virtues, as well as those of his disciples,
consoled the Church, and helped her to bear up against her new trials.
Q. What were those trials ?
A. Those trials were, in the East, the conquests of the Turks, whose
emperor, Mahomet II., took Constantinople, and reduced all Greece to
slavery, and, in the West, the revival of paganism, the most dreadful trial
that had befallen the Church from her cradle.
(J. Explain your answer.
A. After the taking of Constantinople, the schismatical Greeks
sought refuge in Italy. They did special honour to pagan literature and
philosophy, with which they intoxicated youth and soon all Europe.
Q. What was the result of their teaching?
A. The result of their teaching was to develop the spirit of pride and
pleasurethe sources of heresy, of infidelity, of scandals, and of the re
volutions that still afflict Europe.
Q. How did God come to the aid of the Church ?
A. God came to the aid of the Church, (1) by means of the Knights
of Malta, who conquered Mahomet ; (2) by great Doctors, who fought
against the rising paganism; and (3) by the General Council of Lateran,
which put a brand on the new philosophy and literature.
Q. How did God indemnify the Church ?
A. God indemnified the Church, (1) by the conversion of Samogitia,
which was brought to the Faith by Jagellon, King of Poland ; (2) by the
preaching of the Gospel in the interior of Africa and in the Canary
Islands ; and (3) by the discovery of America, where the Gospel soon
made rapid progress.
Prayer, p. 530.
732
SMALL CATECHISM 07 PERSEVERANCE.
FORTY-SEVENTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. WAR HBTWEEN THE
CHURCH AND PROTESTANTISM. (SIXTEENTH CENTURY.)
Q. What did the war against the Church become in the sixteenth
century ?
A. In the sixteenth century, the war against the Church became more
terrible than ever : it was carried on by Machiavelli, Luther, Zuinglius,
Calvin, and Henry VHI.
Q. Who was Machiavelli ?
A. He was a Florentine civilian, who, brought up by the Greeks,
endeavoured to propagate in Europe the principles of pagan government,
and to destroy the reign of Our Lord over the nations. His works did
no less evil to the Church than those of Luther and Calvin, whose pre
cursor he was.
Q. Who was Luther ?
A. Luther was an Augustinian monk in Germany. He broke his
three vows, apostatised, married a nun, and set himself to declaim against
the Ohurchi
Q. What did he write before being condemned ?
A. Before being condemned, he wrote to the Sovereign Pontiff that
he would accept his decision as an oracle coming from the mouth of
Jesus Christ.
Q. What did he do after his condemnation ?
A. After his condemnation by Leo X., he burst out into abuse re
garding him, the Bishops, and Catholic theologians in general, pretend
ing that he alone was more enlightened than all the rest of the Christian
world together. He continued to preach his errors, and, after a scanda
lous life, died on rising from a table at which he had, according to
custom, gorged himself with meats and wine.
Q. Who was Zuinglius ?
A. Zuinglius was Cure" of Our Lady of Hermits, in Switzerland. He
preached Luther's errors at Zurich, permitted all kinds of disorders, had
the face to marry publicly, and was killed in a battle lost by his followers,
though he had assured them of victory.
Q. Who was Calvin ?
A. Calvin was an ecclesiastic of Noyon, but not a priest. He adopted
the errors of Luther, added others of his own, and settled at Geneva,
where he caused Michael Servetus to be burned for daring to contradict
him, and died himself of a shameful disease.
Q. Who was Henry VIH ?
A. Henry VHI. was King of England. Urged on by his passions, he
wanted to have his lawful marriage annulled by the Sovereign Pontiff,
who refused to comply with such a demand. The prince then declared
himself the Head of Religion in England, and drew away his people
into schism, and soon afterwards into heresv.
SMALL CATECHISM OF PEHSEVERANCR.
733
Q. Whence did Protestantism come ?

A. Protestantism came from the Renaissance, or Revival of Paganism.
" I laid the egg," Erasmus, one of the leaders of the Renaissance, used to
say, " and Luther hatched it." All the reformers were brought up in the
school of pagan authors.
Q. Is Protestantism, or the religion preached by Luther, Zuinglius,
and Calvin, the true religion ?
A. Protestantism is not the true religion. It is no religion at all,
since we see, (1) that it was established by four great libertines ; (2) that
it had as its causes the pagan principles of insubordination, love of
honours, love of the goods of others, love of sensual pleasures, love of
things forbidden by the Gospel ; (3) that it permits one to believe what
ever he likes, and to do whatever he believes ; and (4) that it produces
endless evils.
Q. What are we to conclude hence ?
A. We are to conclude hence that we ought to pray for those who
have the misfortune of professing it, to distrust those who preach it, and
to hold in horror the books that spread it.
Prayer, p. 548.
FORTY-EIGHTH LESSON.
BROTHERS OF ST. JOHN OF GOD AND THE JESUITS. ST. FRANCIS
XAVIER. (SIXTEENTH CENTURY, CONTINUED.)
Q. How did God justify the Church from the reproaches that Pro
testants addressed to her ?
A. God justified the Church from the reproaches that Protestants
addressed to her by making her perform splendid works of charity,
which proved that she was always the true Spouse of Jesus Christ.
Q. What were these works ?
A. These works were, among many others, the foundation of new
Religious Orders for the relief of the sick and the instruction of youth ;
and Missions, which gave a great number of Martyrs to Heaven.
Q. Mention some of the Religious Orders.
A. The first of the Religious Orders was that of St. John of God,
whose members bind themselves by vow to take care of the insane. St.
John of God, its founder, was born in Spain in 1495, became a soldier,
and lost the fear of God ; but he was soon converted, and devoted him
self to the care of the sick.
734
Q. Mention another.
A. Another Order was that of the Jesuits, whose object is to in
struct youth, and to convert heretics and infidels. Its members make a
vow to go on the Mission wherever the Sovereign Pontiff pleases to send
them.
A. Its founder was St. Ignatius. St. Ignatius was a Spanish knight,
wounded at the siege of Painpeluna the same year that Luther began to
preach heresy. He was converted by reading some good books, conse
crated himself to God, and went to Paris, where he founded the Religious
Order of the Society of Jetui.
Q. Who was the great Missionary of the sixteenth century ?
A. The great Missionary of the sixteenth century was St. Francis
Xavier. St. Francis Xavier was a young Spanish nobleman, very dis
tinguished by his talents. He was a professor of philosophy in Paris
when St. Ignatius arrived there. The latter converted him by often re
peating to him these words of Our Saviour : What doth it profit a man,
if he gain the whole world, and suffer the loss of his own soul f
Q. What did Xavier do ?
A. Xavier became a disciple of St. Ignatius, and went to preach the
Faith in the Indies at the very moment when Germany, England, and a
part of France, were losing the light of the Gospel.
Q. What was the success of St. Francis Xavier ?
A. St. Francis Xavier converted a countless multitude of unbelievers
in the Indies and Japan, and died when about to enter China, in 1652,
at the age of forty-six years. His body was carried to Goa, where it re
mains uncorrupted.
Prayer, p. 562.
FORTY-NINTH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. COUNCIL OF TRENT.
ST. CHARLES RORROMEO, 8T. TERESA. URsULINE8. POOR OF THE
MOTHER OF GOD. (END OF THE SIXTEENTH CENTURY.)
Q. Whv was the Council of Trent assembled ?
A. The Council of Trent, the eighteenth General Council, was
assembled to condemn the heresies of Protestants, and to reform the
morals of Catholics. The wise regulations which it made were put in
practice in the various nations by great Saints whom God raised up:
among others, St. Charles Borromeo.
SMALL CATECHISM OF I'ERSEVEEA NCE.
735
Q. Who was St. Charles Borromeo?

A. St. Charles Borromeo, Archbishop of Milan, was a great restorer
of ecclesiastical discipline, and a model of charity, of which he gave the
most splendid proofs during the plague of Milan. While he was making
virtue nourish again among the clergy, St. Teresa was doing the same in
monasteries.
Q. Who was St. Teresa ?
A. St. Teresa, the reformer of the Carmelite Order, was born in Spain,
was brought up in piety, and was nearly lost by reading novels. Touched
by the grace of God, she became a nun, led an angelic life, and revived
the fervour of a great many old monasteries, while several new Religious
Bodies were forming.
Q. What were those new Bodies ?
A. Those new Religious Bodies were the Congregation of the Ursulines, the Order of the Poor of the Mother of God, and the Congregation
of Our Lady.
Q. What was the Congregation of the Ursulines ?
A. The Congregation of the Ursulines was one founded by the Blessed
Angela of Brescia to bring back sinners to virtue, to instruct the ignorant,
and to diffuse throughout the world the good odour of Jesus Christ.
Q. What was the Order of the Poor of the Mother of God ?
A. The Order of the Poor of the Mother of God was one intended to
instruct children in religion and in human knowledge. It was founded
by St. Joseph Calasanctius, who was the first that opened public gratuitous
schools for the poor.
Q. Who was the founder of the Congregation of Our Lady ?
A. The founder of the Congregation of Our Lady was the Blessed Peter
Fourrier, CurtS of Mattaincourt, in Lorraine. His Order, established
chiefly for the gratuitous education of poor little girls, continues to
render very great services to the Church, as well as the Orders then
established to relieve corporal miseries.
Q. Mention some of them.
A. (1) The Infirmarian Brother/, who devoted themselves to the
care of the sick in hospitals ; (2) the Somasques, who relieved all kinds
of miseries ; and (3) the Brothers of a Good Deathfounded by St.
Camillus of Lelliswho endeavoured to procure for the sick the grace
of a good death, and made a vow never to quit the bedside of the plaguePrayer, p. 580.
736
SMALL CATECHISM OF MUUTIIUHOK.
FIFTIETH LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ST. FRAJJCIS DE SALES.
MISSIONS OF AMERICA AND THE LEVANT. ST. VINCENT DB PAUL.
(SEVENTEENTH CENTURY.)
Q. How did God punish the countries that had abandoned the
Faith ?
A. God punished the countries that had abandoned the Faith by
terrible calamities ; and, at the same time, consoled the Church by giving
her a great Saint, destined to revive piety in the world, as St. Charles had
revived it among the clergy and St. Teresa in the cloister.
Q. Who was this great Saint ?
A. This great Saint was St. Francis de Sales, Bishop of Geneva. He
was born in Savoy, of a noble family ; showed from his very childhood a
piety and a purity of morals that merited for him the special protection
of the Blessed Virgin ; and converted more than sixty thousand heretics.
Q. What Order did he found ?
A. He founded, in concert with St. Jane Chantal, the Order of the
Visitation, which still retains the spirit of piety, meekness, and charity
that distinguished the most amiable Saint of latter times.
Q. What other consolations did God give the Church ?
A. The other consolations which God gave the Church were the
example of St. Vincent de Paul and the success of Missionaries. Some
of these Missionaries formed in America the Seductions of Paraguay,
where all the innocence of the Early Christians was soon to be seen
shining forth again ; others converted large provinces in the East.
Q. Where was St. Vincent de Paul born ?
A. St Vincent de Paul was bom in Gascony, and spent his childhood
in tending flocks; but God drew him forth from obscurity, and raised
him to the priesthood.
Q. What happened to him after his ordination ?
A. After his ordination, he was taken by the Turks, and carried
away as a slave to Tunis. Here, he converted his master, and accom
panied him back to Europe. Having returned to France, be applied
himself to the relief of the miserable of every class, and founded a con
gregation to help them during his lifetime and after his death, namely,
the good Sisters of St. Vincent de Paul.
Q. What other Congregation did he found ?
A. He also founded a Congregation of Missionaries, called Lazarista,
to give spiritual aid to the poor inhabitants of country districts, and
even to carry the Faith to infidels. He fed many provinces laid waste
by famine and war ; and of himself alone did more good than ever wu
dreamt of by all our philosophers.
Prayer, p. 595.
FIFTY-FIRST LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. MARTYRS OF JAPAN. ORDERS
OF LA TRAPPE AND REFUGE. (SEVENTEENTH CENTCRY, CONTINUED.)
Q. Had the Church any Martyrs during the seventeenth century ?
A. The Church had Martyrs during the seventeenth century : the
most illustrious were those of Japan, where St. Francis Xavier and his
successors had converted a great many of the inhabitants.
Q. At what period did the persecution reach its height ?
A. The persecution became most violent in 1622; but the Christians
showed a wonderful ardour for martyrdom.
Q. Give some instances.
A. A poor woman sold her girdle, so as to have something to buy a
stake to which she might be fastened, and burned alive for the Faith ; and
children of four or five years amazed their executioners by their constancy.
Q. What heresy attacked the Church at this time ?
A. The heresy that attacked the Church at this time was that of
Jansenius, Bishop of Ypres, who maintained in a work of his that man is
not free, and that some of the Commandments of Qod cannot be kept.
Q. How was the Church defended ?
A. The Church was defended against the Jansenistswhose leaders
were Arnauld, Nicole, and Quesnelby two illustrious French Bishops,
Bossuet and Fenelon ; and, to expiate the outrages done to good morals
by scandalous sinners, Qod brought into existence a new Congregation.
Q. What Congregation was this ?
A. It was the Congregation of La Trappe, founded by a young
ecclesiastic named Armand de Ranee'. While the life of the Trappists,
more angelic than human, was expiating the crimes of the worla, God
opened an asylum for penitent women.
Q. What was this asylum ?
A. This asylum was the Order of Our Lady of Refuge, which received
unfortunate women, and also women of spotless virtue, so that the former
might not be too much humbled.
Q. What other foundations consoled the Church ?
A. Many other foundations consoled the Church : among them, that
of the Order of Perpetual Adoration, intended to repair the outrages don*
to Our Lord in the Blessed Sacrament, and that of the Congregation of
the Sisters of Nevers, devoted to the education of children and the relief
of corporal miseries.
Prayer, p. 611.
TOL. III.
48
738
SMALL CATECHISM OF PER8EVERANCE.
FIFTY-SECOND LESSON.
RROTHERS OF THE CHRISTIAN SCHOOLS AND THE ORDEB OF OUR HOLY
REDEEMER. MISSIONS IN CHINA AND AMERICA. (EIGHTEENTH CENTURT.)
Q. How was the Church attacked in the eighteenth century ?
A. In the eighteenth century, the Church was attacked by libertinism,
Jansenism, and philosophy.
Q. How did God come to the aid of the Faith ?
A. God came to the aid of the Faith by raising up great Doctors, who
refuted the apostles of error, and many Religious Congregations for the
instruction of youth : among the number, that of the Brothers of the
Christian Schools.
A. Its founder was the AbbS De La Salle, a Canon of Rheims, who
gave the Brothers some rules far superior to all those laid down by
worldly men for the education of youth. This Congregation helped
much towards the preservation of the Faith among the people during
the last century, which witnessed the birth of another in Italy for the
defence and propagation of the truth.
Q. What was this new Order ?
A. This new Order was that of Our Most Holy Redeemer, founded by
St. Alphonsus Mary Liguori, Bishop of Agatha, in the kingdom of Naples.
God evidently sent him to defend the truth against the wicked, and to
raise a barrier against Jansenism, which was changing the true principles
of morals, and drying up the fountains of piety by frightening people
away from the Sacraments.
Q. Did impiety also make some conquests ?
A. Impiety also made some conquests, especially in France ; but, to
indemnify the Church, French Missionaries converted a great many per
sons in China : among others, a branch of the imperial family, which
displayed in time of persecution the courage of the Early Christians.
Q. What were the other conquests of the Faith ?
A. The other conquests of the Faith were the conversion and
civilisation of many savage tribes in America, especially that of the
Illinois.
Q. What was the characteristic of these savages before their con
version?
A. The characteristic of these savages before their conversion was a
delight in the most revolting barbarity. They used to eat such persons
as they made prisoners, after tearing off their nails, cutting off their
fingers and ears, and roasting them at a slow fire. Once converted, they
became gentle, hospitable, and most pious.
Prayer, p. 623.
sMALL CATECHISM OF PERSEVERANCE.
739
FIFTY-THIRD LESSON.
CHRISTIANITY PRESERVED AND PROPAGATED. ArOLOGISTS POR RELIGION.
MADAME LOUISA OF FRANCE. (EIGHTEENTH CENTURY, CONTINUED.)
Q. Did the Church enjoy her conquests in peace?
A. The Church did not enjoy her conquests in peace. She was at
tacked by impious men, known under the name of philosophers, who,
developing the evil principles of Paganism, denied the best established
truths and the most sacred duties.
Q. What else did they do ?
A. They also formed a league against Religion, and endeavoured to
show it at variance with science ; but they could not succeed. The most
famous of these philosophers were Voltaire and Rousseau.
Q. "What was the life of Voltaire ?
A. The life of Voltaire was unworthy, not only of a Christian, but
even of an honest man. Having left college, he was banished by his
father, and afterwards thrown into prison ; lie cheated one bookseller,
and ruined another ; in short, he gave himself up to all the corruption of
his heart and all his hatred against Religion till his death, which oc
curred in 1778.
Q. What was bis death ?
A. His death was that of despair. He might often be heard repeat
ing in his rage these dreadful words : I am abandoned by God and men !
He had asked for a Priest, but his friends would not admit one to him.
Q. Who was Rousseau ?
.
A. John James Rousseau was born in Geneva, gave himself up to
theft from his childhood, abjured Protestantism in order to embrace the
Catholic Religion, which he renounced in order to return to Protestantism,
and lived for twenty-five years a public libertine.
Q. How did he die ?
A. He ended his career by a death worthy of his life : he committed
suicide.
Q. By whom were Voltaire and Rousseau refuted ?
A. Voltaire and Rousseau were ably refuted by Bergier, Nonotte,
Bullet, and Guenee, who vindicated the truth, while Providence opposed
to the crimes engendered by philosophy some great victims of expiation.
Q. Who was the principal victim ?
A. The principal victim of expiation was Madame Louisa of France
a daughter of Louis XV.who, m the bloom of youth, left the palace of
Versailles in order to join the Carmelites of St. Denis. Here she spent
her days in prayer, fasting, and all the other austerities of penance.
Prayer, p. 687.
740
FIFTY-FOURTH LESSON.
CH5ISTIANTTT PRESERVED AND PROPAGATED. THE CLERGY OP FRANCE.
MARTYRS OF THE REVOLUTION. MISSION OP COREA. (EIGHTEENTH CRN[ TURY, CONTINUED.)
Q. What were the sufferings of the Church at the close of the
eighteenth century?
A. The sufferings of the Church at the close of the eighteenth cen
tury were schism, persecution, scandal, and the re-establishment of
paganism in society and in religion.
Q. Explain your answer.
A. The Revolution wanted to make a Church according to its own
ideas, and drew up a schismatical formula, known under the name of the
Civil Constitution of the Clergy, requiring all Priests to take an oath of
fidelity thereto.
Q. What did it do next?
A. It next proceeded to slaughter such Priests and Bishops as re
fused: among its victims were the holy Archbishop of Aries and the
venerable Abbd Fenelon, the father of orphans. Sucn as it did not lead
to the scaffold, it threw into loathsome prisons, fed on bread and water,
loaded with insults, and at length sentenced to transportation.
Q. What else did impiety do ?
A. After destroying the worship of the true God, it re-established
the worship of the devil, set up infamous women on altars, renewed the
feasts of the pagans, and built temples to idols.
Q. Was it satisfied ?
A. It was not satisfied, and, in its rage against the Church, it attacked
the Holy Father, Pius vl., who was led, at the age of eighty years, from
prison to prison, as far as Valence in Dauphine, where he expired in con
sequence of the ill treatment that he had received.
Q. How did God avenge His Church ?
A. God avenged His Church by sending on France a deluge of evils,
such as had never been seen before, and sweeping away her persecutors,
like the tyrants of the early ages, by a horrible death : most of them lost
their heads on the scaffold ; others were devoured by dogs or gnawed
away by worms.
Q. What were the consolations of the Church ?
A. The Church was consoled, (1) by the miraculous election of
new Pope, whose great abilities saved the barque of Peter amid the
storms that threatened it ; (2) by the conversion of a very large number
of Protestants ; and (3) by the rapid propagation of the Faith in America,
and in Corea.
Prayer, p. 674.
end op vol. in.
CONTENTS
OF
VOLUME
III.
LESSON L
CHRISTIANITY ESTAELISHED. (FiRST CENTURY.)
MM
Life of the Ohurch : an EYerlasting Warfare. Picture of the First
Century. Day of Pentecost. Address of St. Peter; his Doctrine
confirmed by Miracles. Peter and John cast into prison. Church
of Jerusalem. Ananias and Saphira. Election of seven Deacons.
Martyrdom of St. Stephen. Advantage of this Death and of Per
secution. Preaching of the Gospel in Palestine. Simon the
Magician. Conversion of St. Paul .
.
.
1
LESSON n.
CHBISTIANITT ESTAELISHED. (FIRsT CENTURY, CONTINUED.)
The Gospel passes to the Gentiles. Baptism of Cornelius the Centurion.
Missions of St. Peter to Canarea ; to Antioch ; through Asia ; to
Rome, where he encounters Simon the Magician ; to Jerusalem,
where be is cast into prison by order of Herod Agrippa and de
livered by an Angel ; to Bome, where St. Mark writes his Gospel ;
to Jerusalem, where he presides at the First Council ; finally, to
Bome again. Missions of St. Paul to Damascus, to Csesarea, to
Antioch, through Cyprus, to Iconium, to Lystra, to Philippi
.
12
LESSON III.
CHRISTIANITY ESTAELISHED. (FIRST CENTURY, COKTINUED.)
Missions of St. Paul to Thessalonica, to Athens, to Corinth, to Ephnsus,
to Jerusalem. He is taken prisoner and sent to Cauarea. He sets
out for Rome. His Reception. Though a Prisoner, he preaches
the Gospel. He visits the East, and returns to Rome, which he
enters with St. Peter. Death of Simon the Magician. Martyrdom
of SS. Peter and Paul .
.
.
.
.23
742
CONTENTS.
LESSON IV.
CHRISTIANITY ESTARLISHED. (FIRST CENTURY, CONTINUED.)
Life, Missions, and Martyrdom of St. Andrew, and of St. James the
Greater. Judgment of God on Agrippa, the First Royal Persecutor
of the Church. Life, Missions, and Martyrdom of St. John the
Evangelist ; of St. Philip ; of St. Bartholomew ; of St. Thomas ;
of St. Matthew ; of St. James the Less ; of St. Jude ; of St.
Simon; of St. Matthias j of St. Mark ; and of St. Luke
.
36
LESSON V.
Conflict between Paganism and Christianity. Pagan Bome .
.
61
LESSON VI.
Christian Rome. The Catacombs
...
60
LESSON VII.
Subterranean Rome .
.
.
.
.
.77
LESSON VIII.
Subterranean Rome .
.
.
.
.88
LESSON IX.
CHRISTIANITY ESTARLISHED. (FIRST CENTURY, CONTINUED.) .
Subterranean Rome. Details regarding the Martyrs
.
.
103
LESSON X.
Beginning of the Great Conflict between Paganism and Christianity.
Ten Great Persecutions. The First under Nero. Character of
this Prince. Details of the Persecution. Judgment of God on
Nero. Judgment of God on Jerusalem : Destruction of the City
and Temple. Second Persecution under Domition. Character of
this Prince. St. John cast into a Caldron of Boiling Oil. Judg
ment of God on Domitian
.
.
.
.
LIS
CONTENTS.
743
LESSON XI.
CHRISTIANITY ESTARLISHED. (FIRST AND SECOND CENTURIES.)
PAGE
Letter of St. Clement to the Church of Corinth. Third Persecution
under Trajan : Character of this Prince. Martyrdom of St.
Ignatius, Bishop of Antioch. Judgment of Cod on Trajan.
Fourth Persecution under Adrian: Character of this Prince.
Martyrdom of St. Symphorosa and her seven Sons .
. 126
LESSON XII.
CHRISTIANITY ESTARLISHED. (SECOND CENTURY, CONTINUED.)
Fifth Persecution, under Antoninus : Character of this Prince. Mar
tyrdom of St. Felicitas, a Roman Lady, and her seven Sons.
Apology of St. Justin. Judgment of Cod on the Romans. Sixth
Persecution, under Marcus Aurelius: Character of this Prince.
Martyrdom of St. Justin and St. Polycarp ,
.
.
137
LESSON XII r.
CHRISTIANITY ESTARLISHED. (SECOND CENTURY, CONTINUED.)
Miracle of the Thundering Legion. Martyrs of Lyons : St. Pothinus,
St. Blandina, Ac. Martyrdom of St. Symphorian of Autun
.
149
LESSON XIV.
CHRISTIANITY ESTARLISHED. (THIRD CENTURY.)
Picture of the Third Century. Tertullian. Origen. Seventh Per
secution under Septimus Severus : Character of this Prince.
Martyrdom of St. Perpetua and St, Felicitas
.
.
159
LESSON XV.
CHRISTIANITY ESTARLISHED. (THIRD CENTURY, CONTINUED.)
St. Irenseus. SS. Ferreolus and Ferrutius. Judgment of God on
8eptimus Severus. Minor Persecution under Maximin : Character
of this Prince. Judgment of God on Maximin. Eighth General
Persecution under Decius: Character of this Prince. Martyrdom
of St Pionius, St. Cyril, and St. Agatha. Judgment of God ou
Decius. Ninth General Persecution under Valerian : Character of
this Prince. Martyrdom of St. Laurence and St. Cyprian
.
172
LESSON XVI.
CHRISTIANITY ESTARLISHED. (THIRD AND FOURTH CENTURIES.)
Judgment of God on Valerian. Persecution under Aurelian : Character
of this Prince. Martyrdom of St. Denis. Judgment of God on
Aurelian. Tenth General Persecution under Diocletian and
Mnximian: Character of these Princes. Martyrdom of St.
Genesius and the Theban Legion. The Church consoled : Life of
St. Paul the Hermit
.
.
.
.
.186
744
CONTENTS.
LESSON xvn.
CHRISTIANITY ESTARLISHED. (ODRTH CENTURY, CONTINUED.)
vun
Life of St. Antony. Origin of Religious Life. Life of St. Svncletica,
the first Foundress of Convents for Nuns in the East. Providen
tial Mission of the Religious Orders in general, and of the Con
templative Orders in particular. Spiritual Services that they
render to Society : Prayer, Expiation. Recluses : History of St
Thais. Another Service: the Preservation of the true Spirit of
the Gospel
.
.
.
.
.
.197
LESSON XVIII.
CHRISTIANITY ESTARLISHED. (FOURTH CENTURY, CONTINUED.)
Material Services rendered to Society by the Religious Orders. Edict
of Diocletian. Martyrdom of St. Peter, one of the Emperor's
Officers. Persecution in Nicomedia. Martyrdom of SS. Cyr and
Julitta
.
.
.
.
.
.213
LESSON XIX.
CHRISTIANITY ESTARLISHED. (FOURTH CENTURY, CONTINUED.)
Martyrdom of St. Phocas, a Gardener. Martyrdom of St. Tarachus,
an Old Soldier. Martyrdom of St. Agnes. Martyrdom of St.
Eulalia
...
.
225
LESSON XX.
CHRISTIANITY ESTARLISHED. (FOURTH CENTURY, CONTINUED.')
Judgments of God on Diocletian, Maximinn, and Galerius. Conversion
of Constantino. Peace given to the Church. Influence of Chris
tianity on National, Political, and Civil Rights. Charity
23S
LESSON XXI.
Summary. Reflections on the Establishment of Christianity. Diffi
culty of the Undertaking ; Weakness of the Means ; Greatness of
the Success. Supposition .....
247
LESSON XXII.
Facts that result from the Establishment of Christianity. Twofold Ex
planation of these Facts. Annihilation of every Objection raised
against Religion ; or rather every Objection turned into a Proof of
Religion
.
....
264
CONTENTS.
745
LESSON XXIII.
PAOl
Means of Preservation : Priests, Saints, and Religious Orders. Means
of Propagation : Missions. Character of Heresy. Fathers and
Doctors of the Church. Council of Nice. The Church attacked :
Arius. Judgment of God on Arius. The Church defended : St.
Athanasius. The Church propagated : St. Frumentius in
Ethiopia ; Conversion of the Iberians
.
.
- 377
LESSON XXIV.
CHRISTIAlflTT PRESERVED AND PROPAGATED. (FOURTH CENTURY.)
The Church defended : St. Hilary, Bishop of Poitiers. The Church
propagated : St. Martin, Bishop of Tours. The Church attacked :
Julian the Apostate. Judgment of God on this Prince. The
Church defended : St. Gregory Nazianzen and St. Basil the Great .
291
LESSON XXV.
CHRISTIANITY PRESERVED AND PROPAGATED. (FOURTH AND FIFTH CENTURIES.)
The Church consoled : St. Hilarion. The Church attacked : Heresy of
the Macedonians. The Church defended : General Council of
Constantinople; St. Ambrose; St. Augustine.
.
-
303
LESSON XXVI.
CHRISTIANITY PRESERVED AMD PROPAGATED. (lIFTH CENTURY, CONTINUED.)
The Church defended : St. Chrysostom ; St. Jerome. The Church con
soled : St. Arsenius ; St. GerasimusLauras of the EastLife of
Solitaries. The Church attacked : Nestorians and Eutychians. The
Church defended : Councils of Ephesus and Chalcedon. The
Church afflicted : Invasions of BarbariansProvidential Designs ;
Capture of Bome. The Church protected: St. Leo ; St. Geneviive
316
LESSON xxvn.
CHRISTIANITY PRESERVED AND PROPAGATED. (FIFTH AND SIXTH CENTURIES.)
Judgment of God on the Boman Empire. The Church propagated :
Conversion of the Irish ; Conversion of the FrenchSt. Clotilda.
Beligion saves Science and creates a New Society. St. Benedict:
Influence of his Order ; its Services to Europe. The Church
afflicted in the East : Violence of the Eutychians. The Church
defended : Fifth General Council .
.329
746
CONTENTS.
LESSON xxvra.
CHRISTIANITY PRESERVED AND PROPAdATID. (SIXTH AND SEVENTH CENTURIES.)
PAOB
The Church propagated : Conversion of England by the Benedictines.
The Church afflicted in the East by the Persians : Ravages in
Palestine and Syria. The Church consoled : St John the Almoner,
the Eastern Vincent de Paul
.... 339
LESSON XXIX.
CHRISTIANITY PRESERVED AND PROPAGATED. (SEVENTH CENTURY.)
The Church consoled : Continuation of the Life of St. John the
Almoner ; his Love for Poverty ; Edifying Story that he used to
delight in telling; his Last Will. Last Will of St. Perpetuus.
Judgment of God on the Parthians. The True Cross is restored .
348
LESSON XXX.
CHRISTIANITY PRESERVED AND PROPAGATED. (SEVENTH AND EIGHTH CENTURIES.)
Judgment of God on the Empire of the Parthians (continued). Ma
homet: his Mission, Character, and Doctrine. Ravages of the
Mussulmans in Africa. The Church attacked : Monothelism.
The Church defended : St. Sophronius ; General Council of Con
stantinople. The Church consoled and propagated : Conversion of
Friesland and Holland ; St. Willibrord
.
.
.358
LESSON XXXI.
CHRISTIANITY PRESERVED AND PROPAGATED. (EIGHTH CENTURY.)
The Church consoled and propagated (continued) : Conversion of
Germany ; St. Boniface ; Foundation of the Abbey of Fulda ;
Martyrdom of St Boniface. The Church attacked : Saracens in
Spain and France. The Church defended : Charles Martel. The
Church consoled : Martyrdom of the Monks of Lerins. The
Church attacked : Heresy of the Iconoclasts ; Constantino
Copronymus a Persecutor
....
367
LESSON XXXII.
CHRISTIANITY PRESERVED AND PROPAGATED. (EIGHTH AND NINTH CENTURIES.)
The Church consoled and defended : St. John Damascene; Second
General Council of Nice. The Church propagated : Conversion
of Denmark and Sweden ; St. Anscharius. The Church attacked
in Spain : by the Saracens. The Church defended by her Martyrs :
St. Eulogius. The Church propagated : Conversion of the Bul
garians
.....
. 376
CONTENTS.
747
LESSON XXXIII.
CHRISTIANITY PRESERVED AND PROPAGATED. (NINTH AND TENTH CENTURIES.)
PAOI
The Church attacked : Schism of Photius. The Church defended :
General Council of Constantinople. The Church propagated :
Conversion of the Russians and Normans. The Church afflicted
by Great Scandals. The Church consoled by Great Virtues :
Victims of Expiation; Foundation of the celebrated Abbey of
Cluny.
.
.
.
.
.
.385
LESSON XXXIV.
CHRISTIANITY PRESERVED AND PROPAGATED. (TENTH CENTURY, CONTINUED.)
The Church consoled : St. Gerard, Abbot of Brogne, in Belgium ;
St. Odo ; St. Dunstan, Archbishop of Canterbury ; St. Matilda ;
St. Adelaide. The Church propagated and consoled : Conversion
of the Poles and the Basques ; St. Paul of Latra
.
. 394
LESSON XXXV.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH CENTURY.)
The Church consoled : Reparation of Scandal in the Monastical Order
in Germany ; St. Bruno, Archbishop of Cologne ; St. William,
Abbot of Hirsauge. Reparation of Scandal in the Ecclesiastical
Order : St. Peter Damian ; St. Gregory VII .
.
.402
LESSON XXXVI.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH CENTURY, CONTINUED.)
The Church consoled : Foundation of the Great St. Bernard ; Founda
tion of the Order of Camaldoli; St. Romuald. The Church
attacked : Berengarius. The Church defended : Lanfranc, Arch
bishop of Canterbury. The Church afflicted : Michael Cerularius ;
the Mahometans ...... 417
LESSON XXXVII.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH CENTURY, CONTINUED.)
The Church consoled and indemnified : Conversion of the Hungarians.
The Church afflicted : Wars of the Nobles. The Church consoled:
Truce of God. The Church attacked : Saracens in the East, in
Africa, in Italy. The Church defended and consoled : Crusades ;
Foundation of the Carthusians
.... 426
748
CONTENTS.
lesson xxxvm.
CHRISTIANITY PRESERVED AND PROPAGATED. (ELEVENTH AMD TWELFTH
CENTURIES.)
PAU
The Church afflicted : Sacred Fire or St. Antony's Fire. The Church
Consoled: Foundation of the Order of St. Antony of Vienne.
The Church attacked : Saracens in the East. The Church de
fended : Knights of St. John of Jerusalem or Knights of Malta.
The Church afflicted : Leprosy. The Church consoled : Knights
of St. Lazarus. The Church attacked : Scandals and Errors.
The Church defended and consoled : St. Bernard
.
. 436
LESSON XXXIX.
CHRISTIANITY PRESERVED AND PROPAGATED. (TWELFTH CENTURY, CONTINUED.)
The Church attacked : Heresies and Scandals. The Church consoled
and defended: Contemplative Orders; Conversion of Pomerania.
The Church threatened from the North: Prussians. The Church
defended : Teutonic Knights. The Church threatened from the
South : Saracens. The Church defended : Military Orders of
Calatrava, Alcantara, and Avis. The Church afflicted : Slaves in
Africa. The Church consoled : Orders of Redemption and St.
JohnofMatha .
.
.
.
.
.451
LESSON XL.
CENTURIES, CONTINUED.)
The Church consoled : Foundation of the Hospitallers of the Holy
Ghost ; of the Hospice of Albrac ; of the Pontiff Religious or
Bridge-Makers. The Church afflicted and attacked : Scandals,
Errors of Arnauld of Brescia. The Church consoled and de
fended : Ninth and Tenth General Councils held at St. John
Lateran's. The Church attacked : Heresy of the Waldenses.
The Church defended and consoled : Eleventh General Council of
Lateran ; St. Isidore ; St. Drogo ; Conversion of the Rugians.
The Church attacked : Albigenses and Beguards
.
. 461
LESSON XLI.
CHRISTIANITY PRESERVED AND PROPAGATED. (THIRTEENTH CENTURY.)
The Church defended : Carmelites, Franciscans, Dominicans, Augustinians; St. Thomas
.
.
.
.
.471
LESSON XLn.
CHRISTIANITY PRESERVED AND PROPAGATED. (THIRTEENTH CENTURY,
CONTINUED.)
The Church consoled : St. Louis, King of France ; St. Ferdinand,
King of Castile and Leon. The Church propagated : Conversion
of Livonia and Cumania. Three General Councils. The Church
consoled : Foundation of the Order of Our Lady of Mercy
485
749
CONTENTS.
LESSON XLIII.
CHRISTTAKITY PRESERVED AND PROPAGATED. (FOURTEENTH CENTURY.)
MM
The Church attacked : Dulcinista, Flagellants, &c. ; Schism of the West.
The Church defended : Foundation of the Cellites and the Order
of St. Brigjt ; SS. EJzear and Delphina
.
.
. 492
LESSON XLIV.
CHRISTIANITY PRESERVED AND PROPAGATED, (FOURTEENTH CENTURY,
CONTINUED.)
The Church consoled : St. Elizabeth, Queen of Portugal; Martyrs of
Lithuania; St. John Nepomucen. The Church afflicted : Great
Schism of the West. The Church consoled : Mission of John de
Montcorvin ; Conversion of a Part of Tartary, Persia, and Bul
garia ; Conversion of Lithuania
.
.
. 500
LESSON XLV.
CHRISTIANITY PRESERVED AND PROPAGATED. (FIFTEENTH CENTURY.)
The Church attacked : Wickliffe, John Huss, Kiska. The Church de
fended : Council of Constance : St. Vincent Ferrer ; St. Casimir ;
Order of the Voluntary Poor ; Confraternity of Mercy. Montt-dePitti .
.
.
.
.
.509
LESSON XLVI.
CONTINUED.)
(FIFTEENTH CENTURY,
The Church afflicted : Violation of her Laws. The Church consoled :

St. Francis of Paula ; Order of Minims ; Council of Florence ;
Judgment of God on the Greeks. The Church consoled for the
Loss of the Greek Empire: the Moors banished out of Spain;
Conversion of Samngitia ; Conquests of the Gospel in Africa and
the Indies. The Church attacked: the Renaissance, or Revival of
Paganism. The Church consoled : Discovery of America
.
519
LESSON XLVIL
CHRISTIANITY PRESERVED AND PROPAGATED. (SIXTEENTH CENTCRY.)
The Church violently attacked : Luther, Zuinglius, Calvin, Henry VIII.
Protestantism considered in its Authors, its Causes, its Dogmas,
its Morals, its Worship, and its Effects. Protestantism is not a
Beligion
.
.
s
.
.631
750
CONTENTS.
LESSON XLVIH.
CHRISTIANITY PRESERVED AMD PROPAGATED. (SIXTEENTH CESTTRT,
CONTINUED.)
PAOB
The Church defended : St. Cajetan of TiennaOrder of Regular
Clerks ; Council of Lateran ; Order of St. John of God ; Jesuit*
St. IgnatiusSt. Francis Xavier
.... 548
LESSON XLIX.
CHRISTIANITY PRESERVED AND PROPAGATED. (SIXTEENTH CENTURY,
CONTINUED.)
The Church defended and consoled : Council of Trent ; St. Charles
Borromeo ; St. Teresa and the Carmelites; Blessed Angela of
Brescia and the Ursulines ; Brothers of the Pious Schools ; Con
gregation of Our Lady; Somasques ; Infirmarian Brothers of
Obregon ; Brothers of a Good Death ; St. Camillus of Lellis
. 583
LESSON L.
CHRISTIANITY PRESERVED AND PROPAGATED. (SEVENTEENTH CENTURY.)
Picture of the Seventeenth Century. Judgment of God on the
Heretical Nations. The Church defended : St. Francis de Sales
Order of the Visitation. The Church propagated : Missions of
Paraguay ; other Missions. The Church consoled : St. Vincent de
PaulSisters of Charity .
.
.
.581
LESSON LI.
CHRISTIANITY PRESERVED AND PROPAGATED. (SEVENTEENTH CENTURY,
CONTINUED.)
The Church attacked in Japan : Violent Persecution. The Church de
fended : Martyrs ; their Joy and Constancy. The Church consoled :
Progress of the Faith in China and America. The Church
attacked : Jansenism. The Church defended : Bossuet, Fenelon.
The Church consoled : Trappists ; Order of Our Lady of Refuge ;
the Venerable Mother Elizabeth of Jesus ; Order of the Perpetual
Adoration ; Congregation of the Hospital Sisters of St. Thomas
of Villanova ; Sisters of Charity of Nevers .
.
. 595
LESSON LII.
CHRISTIANITY PRESERVED AND PROPAGATED. (EIGHTEENTH CENTURY.)
The Church attacked: Philosophy; Jansenism. The Ohurch de
fended : the Abb6 De La SalleBrothers of the Christian Schools ;
St. Alphonsus LiguoriCongregation of the Holy Redeemer. The
Church consoled : Conversion of Princes of the Imperial Family
of China ; Conversion of the Illinois
.
613
751
LESSON LIII.
CONTINUED.)
FAN
The Church attacked : Voltaire. Judgment of God on Voltaire.
Rousseau. Judgment of God on Rousseau. Voltaire and
Rousseau judged each by the other and by himself. The Church
defended : Bergier, Nonnotte, Bullet, Guenee. The Church consoled : Madame Louisa of France ..... 623
LESSON LIV.
CONTINUED.)
The Church attacked : States General ; Constituent Assembly ; Sup
pression of the Religious Orders; Oath of Conformity. The
Church defended : Language and Conduct of the Bishops in the
National Assembly. The Church attacked : Plunder and Destruc
tion of Holy Places ; the Goddess of Reason. The Church de
fended : Martyrs of the Oarmes ; the Clergy of Nevers ; Pius VI. ;
Judgment of God on France, on Persecutors, especially on
Collot d'Herbois. The Church consoled : Election of Pius VII.;
Conversion of Heretics ; Progress of Religion in the United States ;
Mission of Corea. View of Religion since the beginning of the
Nineteenth Century .
.
, .
.
. 637
Small Catechism
......
Printed by M. H. Oill & Son, 50 Upper Sackville-street, Dublin.
675

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This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned

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AN HISTORICAL, DOGMATICAL, MORAL, LITURGICAL,

franslntcb from ifje &tnl{{ dfrttttjj (Ebition.

term of the divine action in time ; that Christianity, instead of heing

prodigy succeeds another, still more surprising and expressive.

rejoicing that they had been thought worthy to suffer an outrage

was spread abroad through the provinces; and hence it may be

Church of Jerusalem. These twelve rays are the twelve Apostles.

cast into a narrow prison, bound by a double chain. Here he

visited the young Churches and established Bishops, everywhere

Euseb., 1. II, c. xiv.

to write his first letter. It is addressed to the Faithful of Pontus,

(See Grotius, in Kpist. Petr.,

2 Orig., in Exod., xxii.

After travelling on their evangelical mission through a great part

regarding a plurality of gods, the eternity of the world, creative

tended simply to the overthrow of the Gospel. St. Paul wrote to

could not resist drowsiness. While asleep during the sermon, ho

"What I also know is that you, whom I have visited in my

to the capital of the world, he wrote his second letter to Timothy,

the fire, as He had preserved the three children in the furnace of

Meanwhile, some business brought the Apostle back to the same

1 Hieron., in Epist. ad Gal., lib. Ill, o. vi.

nothing to extend the kingdom of God among the nations, or even

St. Matthew led a very austere life. He used never to taste

style of narration is concise : it has all the charms of an elegant

the latter, to gaze close at hand on the virtues of our ancestors in

To satisfy the effeminacy and to nourish the indolence of its

fowl and nightingales, pease boiled with grains of gold, beans

work of ornamentation, there were others whose sole duty was to

the daughter and the mother of selfishness; and selfishness is

fall, which was a sign that he acknowledged himself beaten. It

lot: it might be supposed that I was calumniating the whole

that it is to Christianity alone she owes the advantages that she

Thus, to the infamous religion of the old society this young

Independently of these halls, more or less spacious, cut out of

our ancestors saw in death, and even in a cruel death, inflicted by

Under various symbols, they also represented all the Christian

immense heap of rottenness, over which hosts of barbarians began

Nothing can be more interesting than the description that the

selves. They took the idea from an instruction on the Communion

consecrated their virginity to God. How miraculous ! Augustus

of prayer for us, because it is the heart that speaks." Nothing

' Apol,, o. xlii.

were smiths, potters, tentmakers, weavers, colliers, labourers,

to what conduct he should observe towards them. For his en

2 Apud Plinium, p. 98.

says St. Justin, "or, if we do, it is only to devote ourselves

intention : it is always a scandal to see a virgin of Jesus Christ, a

J Ejiist ad Lat., p. 594.

hold their assemblies no longer, and acquainted them with the

lessons, the examples, and the promises of the Saviour. Herein,

CATECHISM 01' PERSEVERANCE.

When there was any Indulgence to be gained, this pious mother

expected from it. To it were Madame Aoarie's three daughters in

5 Lucinn., Dial. Pcrtgr., p. 337.

devoting themselves entirely to the salvation of their hrethren,