Part 6 (1/2)
With infinite zeal for his Father's honor, and charity for us sinners, with invincible patience, and the most profound humility, he now offered himself most cheerfully to his Father to undergo whatever he was pleased to enjoin him. Fifthly, he teaches us by the example of voluntary obedience to a law that could not oblige him, to submit with great punctuality and exactness to laws of divine appointment; and how very far we ought to be from sheltering our {061} disobedience under lame excuses and frivolous pretexts. Sixthly, by this ceremony, he humbled himself to satisfy for our pride, and to teach us the sincere spirit of humility. What greater humiliation can be imagined than for Him who is the eternal Son of G.o.d, in all things equal to his Father, to conceal these glorious t.i.tles under the appearance of a sinner? What a subject of confusion to us, who, being abominable criminals, are ashamed to pa.s.s for what we are, and desire to appear and be esteemed what we are not!
Shall we not learn from this example of Christ to love humiliations, especially as we cannot but acknowledge that we deserve every reproach and all manner of contempt from all creatures? Seventhly, by beginning the great work of our salvation in the manner he was one day to finish it; suffering in his own person the punishment of sin, to deliver us from both sin and its punishment, he confounds the impenitence of sinners who will suffer nothing for their own sins; and inculcates the necessity of a spiritual circ.u.mcision, whereof the external was but the type and figure, as the apostle puts us in mind.[9]
It is manifest, beyond all contradiction, from several texts of the Old Testament,[10] that men under that dispensation ought not to have rested in the external act alone, but should have aspired from the letter to the spirit, from the carnal to a spiritual circ.u.mcision. These texts, at the same time that they set forth its necessity, describe it as consisting in a readiness and willing disposition to conform to the will of G.o.d, and submit to it when known, in every particular. They in consequence require a retrenchment of all inordinate and superfluous desires of the soul, the keeping a strict guard and government over ourselves, a total abstinence from criminal, and a prudent reserve even in the lawful gratifications of sense and appet.i.te. If such instances of spiritual circ.u.mcision were required of those under the Old Law, to qualify them for acceptance with G.o.d, can any thing less than the same ent.i.tle us Christians to the claim of spiritual kindred with faithful Abraham, and to share of that redemption which Christ began this day to purchase for us at the expense of his blood? We must cut off whatever inordinate or superfluous desires of riches, honors, or pleasures reign in our hearts, and renounce whatever holds us wedded to our senses or the world. Though this sacrifice required the last drop of our blood, we ought cheerfully to make it. The example of Christ powerfully excites us not to spare ourselves. A thousand irregular affections reign in our souls, and self-love is master there. This enemy is only to be expelled by compunction, watchfulness over ourselves, perfect obedience, humble submission to correction, voluntary self-denials, and patience under crosses. To these endeavors we must join earnest prayer for the necessary grace to discover, and courageously crucify whatever opposes the reign of the pure love of G.o.d in our affections. If we are conscious to ourselves of having taken a contrary course, and are of the unhappy number of the _uncirc.u.mcised to heart_; what more proper time to set about a thorough reformation, by cutting off whatever is inconsistent with or prejudicial to the true Christian spirit, than this very day, the first of the new year? that so it may be a _new_ year to us in the most Christian and beneficial sense of the word.[11]
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Wherefore, after having consecrated its first-fruits to G.o.d, by the most sincere and fervent homage of praise and adoration; after having paid him the just tribute of thanksgiving for all his benefits, and in particular for the mercy by which he vouchsafes us still time to appease his anger, and serve him; it becomes us to allot some part of this day to tears of compunction for our past offences, and to the diving into the source of our spiritual sloth and other irregularities, with a view to the amendment of our lives, and the preventing of relapses: not contenting ourselves with general purposes, which cost self-love so little, the insufficiency of which our own experience has convinced us of; we must lay the axe to the root, and seriously resolve to decline, to the best of our power, the particular occasions which have betrayed us into sin, and embrace the most effectual means of reformation of life and improvement in virtue. Every year ought to find us more fervent in charity; every day ought our soul to augment in strength, and be decked with new flowers of virtue and good works. If the plant ceases to grow, or the fruit to ripen, they decay of course, and are in danger of peris.h.i.+ng. By a rule far more sacred, the soul, which makes not a daily progress in virtue loses ground: a dreadful symptom in the spiritual life.
The more intense ought our fervor to be, as we draw the nearer to the end of our course: _So much the more_, says the apostle, _as you perceive the day to approach_,[12] the day of _retribution_ to each according to his works, which will be that of our death, which may be much nearer than we are willing to imagine. Perhaps we may not live to the end of this very year: it will be the case of thousands, who at this time are as regardless of it as we can be. What security can we have against a surprise, the consequences whereof are infinite and irretrievable, except that of a sincere and speedy conversion, of being upon our guard against temptations, of dedicating effectually this ensuing year and the remainder of our short lives to G.o.d, our last end and only good, and frequently imploring his grace and mercy. It is our blessed Saviour's advice and injunction: _Watch ye therefore; praying at all times {063} ... that you may be accounted worthy ... to stand before the Son of man_.[13]
The Christian's devotion on this day ought to consist, first, in the solemn consecration of the first-fruits of the year to G.o.d; and secondly, in honoring the mystery of the Incarnation of the Son of G.o.d, particularly his birth and circ.u.mcision. The church invites us on this day to unite our homage with the seraphic ardors and transports of devotion with which the glorious Mother of G.o.d a.s.sisted at these wonderful mysteries which we commemorate, but in which she acted herself so great a part. With what sentiments did Mary bear in her womb, bring forth, and serve her adorable son, who was also her G.o.d? with what love and awe did she fix her eyes upon him particularly at his circ.u.mcision, who can express in what manner she was affected when she saw him subjected to this painful and humbling ceremony? Filled with astonishment, and teeming affections of love and grat.i.tude, by profound adorations and praise she endeavored to make him all the amends in her power, and the best return and acknowledgment she was able. In amorous complaints that he would begin, in the excess of his love, to suffer for us in so tender an age, and to give this earnest of our redemption, she might say to him: _Truly than art to me a spouse of blood._[14] With the early sacrifice Christ here made of himself to his Father, she joined her own offering her divine son, and with and through him herself, to be an eternal victim to his honor and love, with the most ardent desire to suffer all things, even to blood, for the accomplishment of his will.
Under her mediation we ought to make him the tender of our homages, and with and through this holy Redeemer, consecrate ourselves to G.o.d without reserve.
Footnotes: 1. In the ancient sacramentary of the Roman church, published by cardinal Thomasius, (the finis.h.i.+ng of which some ascribe to Pope Gelasius I., others more probably to Leo I., though the ground was doubtless the work of their predecessors,) this festival is called the Octave of our Lord's Nativity. The same t.i.tle is given to it in the Latin calendar (or rather collection of the gospels read at Ma.s.s throughout the year) written above 900 years ago, presented to the public by F. John Fronteau, regular canon of saint Genevieve's at Paris, and by Leo Allatius. The inference which Baillet draws from thence that the mystery of our Lord's circ.u.mcision was not then commemorated in the office of this day, is a notorious mistake. For Thoma.s.sin takes notice from Ivo of Chartres, that the word Octave here implies the circ.u.mcision of our Lord, which was performed on the eighth day after his birth; and in the above mentioned Sacramentary express mention is made of the circ.u.mcision in the Secret of the Ma.s.s. In F. Froubeau's calendar the gospel read on this day is the history of the circ.u.mcision given, by St. Luke. An old Vatican MS. copy of St. Gregory's Sacramentary and that of Usuard's Martyrology kept at St. Germain des-Pres, express both the t.i.tles of the Octave day and of the circ.u.mcision.
Durandus in the 13th century, (Ration. offic. l. 6, c. 15,) John Beleth, a theologian of Paris, (c. 71,) and several missals of the middle ages prescribe two ma.s.ses to be said on this day, one on the circ.u.mcision, the other on the B. Virgin Mary. Micrologus (c. 39) a.s.signs this reason, that as the B. Virgin, who had so great a share in the birth of Christ, could not be mentioned in that solemn office, therefore a commemoration of her is deferred to the Octave day. The second Ma.s.s is now abolished: but in a great part of the office a regard is had to the B. Virgin. In F. Fronteau's Roman calendar, after the t.i.tle of the Octave is added, _Natale S. Mariae_ for which Dom Martenne would have us read _S. Martinae_; but without grounds. For, as Pope Benedict XIV. observes, (Comment. de Festis Domini, c. 1,) the original unquestionably means a festival of the B. Virgin Mary. The word _Natale_, which was used originally for the birth-day of the emperors, was afterwards taken for any annual feast.
2. Gen. xvii.
3. Grounding their opinion on Gen. xvii. 14, &c.
4. Luke i. 31.
5. Matt. i. 21.
6. Phil. ii. 8, 9, 10.
7. Matt. xxviii. 18.
8. The Jews generally named their children on the day of their circ.u.mcision, but this was not of precept. There are several instances of children named on the day of their birth, (Gen. x.x.x.) which could not be that of their circ.u.mcision by an express law requiring the interval of eight days from their birth; the child being presumed too weak and delicate to undergo the operation sooner, without danger of its life. It seems to have been the practice among the Jews for children to be circ.u.mcised at home; nor was a priest the necessary or ordinary minister, but the father, mother, or any other person could perform the ceremony, as we see in the time of Abraham, (Gen. xvii.; Acts vii.) and of the Maccabees, (1 Mac. 1.) St. Epiphanius, (Haer. 20.) Whence F. Avala, in his curious work ent.i.tled _Pietor Christia.n.u.s_, printed at Madrid in 1730, shows that it is a vulgar error of painters who represent Christ circ.u.mcised by a priest in the temple. The instrument was sometimes a sharp stone, (Exod. iv. Jos. v.,) but doubtless most frequently of iron or steel.
9. Rom. ii. 29.
10. Deut. x. 16; x.x.x. 6; Jer. iv. 4.
11. The pagan Romans celebrated the _Saturnalia_, or feast of Saturn, from the 17th of December during seven days: at which time slaves dined with their masters, and were allowed an entire liberty of speech, in the superst.i.tious remembrance of the golden age of the world, in which no distinction of ranks was yet known among men.
(Macrob {}, 10. Horat. &c.) The calends also of January were solemnized with licentious shows in honor of Ja.n.u.s and the G.o.ddess Strenia: and it is from those infamous diversions that among Christians, are derived the profane riots of new year's day, twelfthtide, and shrovetide, by which many pervert these times into days of sin and intemperance. Several councils severely condemn these abuses; and the better to prevent them, some churches formerly kept the 1st of January a fast-day, as it is mentioned by St.
Isidore of Seville (lib. 2 offic c. 40) Alcuin (lib. de div offic) &c. Dom Martenne observes, (lib. de antiquis ritibus in celebr. div.
offic. c. 13,) that on this account the second council of Tours in 567 ordered that on the calends of the circ.u.mcision the litany be sung, and high ma.s.s begun only at the eighth hour, that is, two in the afternoon, that it might be finished by three, the hour at which it was allowed to eat on the fasts of the stations. We have among the works of the fathers many severe invectives against the superst.i.tions and excesses of this time. See St. Austin, (serm. 198, in hunc diem,) St. Peter Chrysologus, (serm. in calendas,) St.
Maximus of Turin, (Hom. 5, apud Mabill. in Musaeo Italico,) Faustinus the Bishop, (apud Bolland. hac die. p. 3,) &c. The French name Etrennes is pagan, from _strenae_, or new-year gifts, in honor of the G.o.ddess Strenia. The same in Poitou and Perche, anciently the country of the Druids, is derived from their rites. For the Poitevins for Etrennes use the word Auguislanneuf, and the Percherons, Equilans, from the ancient cry of the Druids, _Au guy l'an neuf_, i.e. _Ad Visc.u.m, annul novus_, or to the mistletoe the new-year, when on new-year's day the Pagans went into the forests to seek the mistletoe on the oaks. See Chatelain, notes on the Martyr.
Jan. 1, p. 7.
The ancients began the year, some from the autumnal, others from the vernal equinox. The primitive patriarchs from that of autumn, that is, from the month called by the Hebrews Tisri, which coincides with part of our September and October. Hence it seems probable, that the world was created about that season; the earth, as appears from Gen.
iii. 2, being then covered with trees, plants, fruits, seeds, and all other things in the state of their natural maturity and perfection. The Jews retained this commencement of the year, as a date for contracts and other civil purposes; as also for their sabbatical year and jubilee. But G.o.d commanded them to begin their ecclesiastical year, or that by which their religious festivals were regulated, from the spring equinox, or the Hebrew month Nisan, the same with part of our March and April, Exod. xii. 2. Christian nations commenced the year, some from the 25th of March, the feast of the Annunciation, and bordering upon the spring equinox; others from Christmas; others from its octave day, the first of January, in which our ancestors have often varied their practice. Europe is now agreed in fixing the first of January for this epoch.
The Julian year, so called from Julius Caesar, from whom the Roman calendar received its last reformation, consisted of 365 days and 6 hours, which exceed the true solar year by 11 minutes, for astronomers compute the yearly revolution of the sun not to exceed 365 days, 5 hours, 48 minutes, and 37 seconds, according to Ca.s.sini, but according to Keil 57 seconds, or almost 49 minutes. This error, becoming daily more sensible, would have occasioned the autumnal equinox to have at length fallen on the day reckoned the solstice, and in process of time, on that held for the vernal equinox. The Golden number, or Grecian cycle of the lunar years, was likewise defective. The remedy both which, pope Gregory XIII., in 1585, established the new style. Scaliger, Tachet, and Ca.s.sini have demonstrated that cycles might be chosen still more exact by some few seconds: however, this adopted by pope Gregory, besides being the easiest in the execution, admits of no material error, or sensible inconveniency. This correction of the style was received by act of Parliament, in Great Britain, in 1752; for the promoting of which, great praise is due to the two ill.u.s.trious ornaments of the republic of letters, the earls of Chesterfield and Macclesfield.
12. Heb. x. 25.
13. Luke xxi. 36.
14. Exod. v. 25.
THE LIFE OF S. FULGENTIUS, B.C.
Extracted from his works, and from his life, accurately written by a disciple of great abilities, the companion of his exile: and dedicated to Felician, his successor in the see of Ruspa. The author declares himself a monk: consequently was not the deacon Ferrandus, as some critics imagine.
A.D. 533.
FABIUS CLAUDIUS GORDIa.n.u.s FULGENTIUS was the descendant of a n.o.ble senatorian family of Carthage: but much decayed in its splendor by the invasion of the Vandals. His father Claudius, being unjustly deprived of his house in Carthage, which was made over to the Arian priests, settled at an estate belonging to him at Telepte, the capital city of the province of Byzacena. Our saint was born in 468, about thirty years after the Barbarians had dismembered Africa from the Roman empire. He was educated in sentiments of piety with his younger brother, under the care of his mother Mariana, who was left a young widow. Being, by her particular direction, taught the Greek very young, he spoke it with as proper and exact an accent as if it had been his native language. He also applied himself to Latin, and all the useful parts of human literature, under masters distinguished for consummate abilities: yet he knew how to mingle business with study; for he took upon himself the regulation of the family concerns, in order to ease his mother of the burden. His prudent circ.u.mspection in all the affairs he transacted, his virtuous conduct, his mild carriage to all, and more especially his deference for his mother, without whose express orders or approbation he never did any thing, caused him to be beloved and admired wherever his name was known. He was chosen procurator, that is, lieutenant-governor, and general receiver of the taxes of Byzacena. But it was not long before {064} he grew disgusted with the world; and being justly alarmed at its dangers he armed himself against them by pious reading, a.s.siduous prayer, and rigorous fasting. His visits to monasteries were frequent; and happening among other books of spiritual entertainment, to read a sermon of St. Austin on the thirty-sixth psalm, in which that father treats of the world and the short duration of human life, he felt within him strong desires of embracing the monastic state.
Huneric, the Arian king, had driven most of the orthodox bishops from their sees. One of these, named Faustus, had erected a monastery in Byzacena. It was to him that the young n.o.bleman addressed himself for admittance; but Faustus immediately objecting the tenderness of his const.i.tution, discouraged his desires with words of some harshness; ”Go,” said he, ”and first learn to live in the world abstracted from its pleasures. Who can well suppose, that you on a sudden, relinquis.h.i.+ng a life of softness and ease, can take up with our coa.r.s.e diet and clothing and can inure yourself to our watchings and fastings?” The saint, with downcast eyes, modestly replied: ”He, who hath inspired me with the will to serve him, can also furnish me with courage and strength.” This humble, yet resolute answer, induced Faustus to admit him on trial. The saint was then in the twenty-second year of his age. The news of so unthought of an event both surprised and edified the whole country; many even imitated the example of the governor. But Mariana his mother, in transports of grief, ran to the monastery, crying out at the gates: ”Faustus! restore to me my son; to the people, their governor: the church always protects widows; why then rob you me, a desolate widow, of my son?” She persisted several days in the same tears and cries. Nothing that Faustus could urge was sufficient to calm her, or prevail with her to depart without her son. This was certainly as great a trial of Fulgentius's resolution as it could well be put to; but the love of G.o.d, having the ascendant in his breast, gave him a complete victory over all the suggestions of nature: Faustus approved his vocation, and accordingly recommended him to the brethren. The saint having now obtained all he wished for in this world, made over his estate to his mother, to be discretionally disposed of by her in favor of his brother, as soon as he should be arrived at a proper age. He totally abstained from oil and every thing savory; from wine also, drinking only water.
His mortifications brought on him a dangerous illness; yet after recovery he abated nothing in them. The persecution breaking out anew, Faustus was obliged to withdraw; and our saint, with his consent, repaired to a neighboring monastery, of which Felix, the abbot, would fain resign to him the government. Fulgentius was much startled at the proposal, but at length was prevailed upon to consent that they should jointly execute the functions. It was admirable to observe with what harmony these two holy abbots for six years governed the house. No contradiction ever took place between them; each always contended to comply with the will of his colleague. Felix undertook the management of the temporal concerns; Fulgentius's province was to preach and instruct.
In the year 499, the country being ravaged by an irruption of the Numidians, the two abbots were necessitated to fly to Sicca Veneria, a city of the proconsular province of Africa. Here it was, that an Arian priest ordered them to be apprehended and scourged on account of their preaching the consubstantiality of the Son of G.o.d. Felix, seeing the executioners seize first on Fulgentius, cried out: ”Spare that poor brother of mine, whose delicate complexion cannot bear torments; let them rather be my portion who am strong of body.” They accordingly, at the instigation of this wicked priest, fell on Felix first, and the old man endured their stripes {065} with the greatest alacrity. When it was Fulgentius's turn to experience the same rigorous treatment, he bore the lashes with great patience; but feeling the pain excessive, that he might gain a little respite and recruit his spirits, he requested his judge to give ear to something he had to impart to him. The executioners thereupon being commanded to desist, he began to entertain him with an account of his travels. This savage monster expected nothing more than some overtures to be proposed to him of an intention to yield; but finding himself disappointed, in the utmost rage, ordered his torments to be redoubled. At length having glutted his barbarity, the confessors were dismissed, their clothes rent, their bodies inhumanly torn, and their beards and hair plucked off. The very Arians were ashamed of such cruelty, and their bishop offered to punish the priest, if Fulgentius would but undertake his prosecution. His answer was, that a Christian is never allowed to seek revenge; and for their parts it was inc.u.mbent on them not to lose the advantage of patience, and the blessings accruing from the forgiving of injuries. The two abbots, to avoid an additional effort of the fury of these heretics, travelled to Ididi, on the confines of Mauritania. Here Fulgentius went aboard a s.h.i.+p for Alexandria, being desirous, for the sake of greater perfection, to visit the deserts of Egypt, renowned for the sanct.i.ty of the solitaries who dwelt there. But the vessel touching at Sicily, St. Eulalius, abbot at Syracuse, diverted him from his intended voyage, on a.s.suring him, that ”a perfidious dissension had severed this country from the communion of Peter,”[1] meaning that Egypt was full of heretics, with whom those that dwelt there were obliged either to join in communion, or be deprived of the sacraments. The liberality and hospitality of Fulgentius to the poor, out of the small pittance he received for his particular subsistence, made Eulalius condemn himself of remissness in those virtues, and for the future imitate so laudable an example.