Rufinus

ON ST. RUFINUS, BISHOP AND CONFESSOR,

AT CAPUA IN THE KINGDOM OF NAPLES IN ITALY,

V or VI century.

HISTORICAL COLLECTION.

Rufinus, bishop and confessor, at Capua in the kingdom of Naples in Italy (St.)

BHL Number: 7372

BY J. P.

§ I. His cult, the proper lessons, his age, the day of his death, the finding and translation of his body.

Capua, a most well-known city of Campania Felix in the kingdom of Naples upon the river Volturno, He is entered in the sacred Fasti on the 24th and 26th of August: is described at greater length in Ughelli, volume 6 of the Italia Sacra, from column 346 of the earlier edition; and various notices, gathered from various writers, are supplied both of ancient and of new Capua, which may be there inspected by the curious reader. This city venerates St. Rufinus, once its bishop, on this present day, on which he is announced in certain sacred Fasti. But among the supplements to our Usuard and elsewhere he is marked on the XXIV day of this month of August. See the Sanctuary of Capua of Michele Monaco in the Calendars, pages 42, 45, and 538. The Roman Martyrology thus records him today: At Capua, of Saint Rufinus, bishop and confessor. In the said Sanctuary, page 42, there stands this proper prayer concerning him: Be propitious, we beseech thee, O Lord, to us thy servants, through the glorious merits of this thy holy confessor and pontiff Rufinus, who rests in the present church, that by his pious intercession we may ever be protected from all adversities. Through our Lord, etc. In the same place, page 538, these things are written of a certain church under that name: In the diocese of Calvi, at Rocca di Mondragone, is the church of Saint Rufinus, which belongs to the Chapter of Capua; of which there is mention in a bull of Alexander III, and special mention in a bull of Martin V. Of the situation of Calvi and of its bishops Ughelli treats, volume 6 of the Italia Sacra, from column 600. In the bull of Alexander III in Michele Monaco, page 595, I read: In the diocese of Carinola, at the Rocca, etc. (and not of Calvi). But the bishopric of Calvi is different from that of Calinum or Carinola, of which Ughelli in the volume cited, column 586.

[2] proper lessons Michele Monaco from page 42 has nine proper lessons concerning St. Rufinus; but since three others are at hand for us — more recent indeed, but reviewed by the sacred Congregation of Rites, approved for the city of Capua, and published in print in the year 1669 — we shall reprint these; yet so that we shall use the former also, and the notes of the said Michele upon them. On the XXVI day of August, therefore, those three lessons of St. Rufinus, bishop and confessor, record these things: Lesson IV. Rufinus the bishop, a man of surpassing sanctity, ruled the church of Capua before the times of saint Decorosus. And since the nation of the Lombards was highly devoted to the divine worship and to the veneration of the Saints, it began carefully to seek out the bodies of those whose names were written in the Records of that church. But because among the rest the birthday of St. Rufinus was wont to be honored with greater solemnity, while the place in which his sacred body rested was unknown, they applied all zeal to searching it out. God at length bringing help, it was found by the bishop Decorosus in the basilica of St. Peter the apostle, and translated with solemn pomp to the church of Saints Stephen and Agatha.

[3] proper: Lesson V. But when a huge crowd flowed together daily to his tomb, on account of the ancient devotion of the people toward him, it happened in that same year that the son of a certain nobleman, Audoald, still an infant, being seized with a most burning fever, was in manifest danger of life. But the mother, divinely inspired, carried the little one, who was near to death, to the threshold of the aforesaid church; whose weeping and wailing moved the bishop, and he went forth to her; and, the cause of the weeping being perceived, he bade her go to the tomb of Bl. Rufinus and implore his help for her son's health. Lesson VI. The mother therefore, laying her son upon the tomb shown to her by Decorosus, began to pour out prayers for him, Decorosus himself also praying for the same. Presently, after the interval of half an hour, the woman, lifting up her eyes, saw the infant lively and restored to life, walking about the altar; whom she embraced with joy, and straightway showed to the bishop, restored to his former health. For which benefit they gave thanks to God, who, being wonderful in his Saints, deigned to glorify St. Rufinus. For the fame of this miracle being spread abroad on every side, the concourse to his tomb began to increase, and very many vows to be made. Like things the nine lessons in Michele Monaco contain; but the new ones, which we have given, are shorter than these.

[4] You see, reader, that in the lessons just recited certain things are inserted the time which demand further explanation. Such above all is that which they record in passing and confusedly of our holy Prelate: He ruled the church of Capua before the times of saint Decorosus. Of St. Decorosus it has long since been treated in our work on the XV day of February, on which he is entered in the Roman Martyrology. It was there also said from Monaco that the same Saint lived thirty or even more years in the episcopate, namely from about the year 660 to 690. And hence indeed it is concluded that St. Rufinus did not sit after about the year of Christ 660; but how long before that year he began to sit, and after it ceased to sit, we have

nothing whence we may accurately define. Nor did Michele Monaco or Ughelli have anything. And to the latter indeed, in the volume indicated above, among the bishops of Capua, column 368, it is a conjecture that he lived in the fiftieth century (he meant to say, in the fiftieth year of the sixth century); but at what precise time he was made bishop, and how long he held the see, cannot be definitely determined. It may be that after St. Victor he took the see of Capua to be governed, or a little after. In the same place, column 367, Ughelli had premised that St. Victor was raised to the episcopal throne in the year 541, and died in the year 554. He is entered in the Roman Martyrology on the XVII day of the month of October; on which Castellanus also assigns him the same year 554 in his Universal Martyrology.

[5] That saying of Ughelli, It may be, etc., has nothing but mere conjecture; of his life, so that it may seem strange that St. Rufinus is absolutely established by him as the next successor of Victor. And indeed the catalogue of the prelates of Capua, arranged and published by Michele Monaco at the end of the Review of the Sanctuary of Capua, indicates that he lived in the fifth century; for to Julian, whom he marks at the year 418, he subjoins St. Pamphilus and St. Rufinus, but does not determine their years; and after them he sets St. Priscus at the year 443. If, therefore, we follow this catalogue, our holy Prelate will belong to the fifth century; but if Ughelli's order, to the sixth, a discrepancy of a hundred years and more being left on either side. But which order comes nearer to the truth, or whether neither, it is not ready for us to say; and for that cause we have affixed the death of St. Rufinus above to the 5th or 6th century, according to those catalogues, so long as we know nothing more certain hitherto. Nor do the things which may be inquired concerning the day of his death seem more ascertained.

[6] of the days of his death: Ughelli, column 370: Of Rufinus, he says, it is treated in the Roman Martyrology on the XXVI of August, and this is not his birthday, but seems to be that of his translation. The same had also seemed before to Ferrari in the Catalogue of the Saints of Italy on the XXVI of this month in an annotation. Michele Monaco in his notes upon the proper lessons of the same holy Bishop alleged above by us, page 45, writes: We celebrate the feast of St. Rufinus on the VII of the Kalends of September, that is, on the twenty-sixth day of August; and yet in that most ancient Martyrology of Capua, of which this Breviary here makes mention, his birthday was entered on the VIII of the Kalends; on which day also I have read him noted in the Martyrology of the nuns of Saint John. Doubtless, because we celebrate on the VIII of the Kalends, that is on the twenty-fifth of August, the feast of St. Bartholomew after the Roman manner, therefore the solemnity of St. Rufinus was transferred to another day. But although the Saints are not always celebrated on the same day on which they died, and therefore it cannot be certainly concluded that the day of his death fell on the VIII of the Kalends of September, on which it was affirmed to be noted in the Martyrologies just mentioned; yet if anyone shall say that he closed his life either then or on the XXIV of August, we shall not much gainsay it; because on the said XXIV day he is announced in Monaco in the Calendar of the nuns of St. John, page 409: The vigil of St. Bartholomew the Apostle, and of St. Rufinus the bishop, on which he is also contained among the supplements to Usuard, as we said at number 1. Nevertheless we prefer to hold that his birthday to the blessed life fell on the XXV of August; and the reason is that in that most ancient Martyrology of Capua, of which Monaco was treating above, these things are expressly recorded in him at pages 42 and 43: In his time (namely of Decorosus, bishop of Capua), when the cemeteries of the Saints were being religiously cultivated by the nation of the Lombards, it happened that they sought out in order the names of the Saints in the Martyrology; and the names of two Saints were found written in this manner: On the eighth of the Kalends of September, the birthday of St. Rufinus, confessor. And, one day being passed over, which is the sixth of the Kalends of September, the birthday of St. Rufus, martyr … But when the aforesaid day of this St. Rufinus was known to all, etc. Let these things be said concerning the birthday of our Bishop, which above at number 2 was not determined in his three proper lessons.

[7] why it was hidden, But as to that phrase, And since the nation of the Lombards was highly devoted to the divine worship and to the veneration of the Saints, which is in the more recent lessons, and which in the older ones is indicated in nearly the same manner, as we just now saw, it will be useful to recall what stands in our work on the IX day of February from page 318, where it is written of the irruption of the Lombards into Italy, and of their most impious savagery under Zoto, duke of Benevento, against sacred persons, against churches and monasteries, and also against the sepulchers and bodies of the Saints; so that it is no wonder that the body of St. Rufinus was hidden by the people of Benevento and withdrawn from their fury, as you will find in the same place was done with the body of St. Sabinus, bishop of Canosa. That afterward matters were more gently conducted in those tracts of Italy is likely from this, that about the year 888, under Grimoald the younger, the sepulcher of that Saint was found and opened, and a church raised over it, as was said at the same IX day of February, page 320. Add what had been premised in the same place from page 19 concerning the Catholic Dukes of Benevento. From these things, therefore, it becomes probable that the Lombards were at that time piously affected toward the sepulchers of the Saints.

[8] Further, in the same more recent lessons it is recorded that the Saint's body, found by the bishop Decorosus in the basilica of St. Peter the apostle, was translated with solemn pomp to the church of Saints Stephen and Agatha. and where it was found The deed is also narrated among the nine older lessons inserted in the Sanctuary of Capua, as may be seen there at page 43, and hence that too may be confirmed. But concerning the church of St. Peter the compiler of the same Sanctuary discourses in his notes, pages 46 and 47: This is, he says, the church which is called St. Peter ad Corpus, namely in corpore, that is, in the middle of old Capua. I once judged that the church of St. Peter ad Corpus was the Constantinian one, that is, the church built by Constantine the Great at Capua in honor of the holy Apostles. Then, reasons being set forth for this his former opinion, he says: But now, after the printing of Erchempert (who was living in the year 888), by the labor and zeal of Antonio Caracciolo, a priest of the Order of Clerks Regular, whom he deservedly praises for erudition, I am compelled to change my opinion. For Erchempert, speaking of Arechis as a youth, and afterward prince of the Lombards, has it that that church which Constantine the Great built and dedicated to the holy Apostles was afterward called St. Stephen's by St. Germanus the bishop.

[9] The words are those which we give from the printed Epitome of Erchempert, page 86: The body of St. Rufinus, For on a certain day, when with his prince (Luitprand) he had entered into the church of the blessed protomartyr Stephen (which was built in the most ancient city of Capua by the emperor Constantine, son of Helena, and dedicated by him in honor of all the Apostles; although afterward, by the most blessed Germanus, bishop of that city, on account of the relics of the blessed protomartyr Stephen, and also of the blessed virgin Agatha, conferred by the emperor, it was thereafter called in honor of the protomartyr Stephen): when, as we said, they had entered into that same church, after the Lombard manner, girt on either side with daggers, etc. Nor let anyone think (as Monaco adds) that he was ignorant that the church of St. Peter was distinct from the church of St. Stephen; for he, writing of the division of the bishopric of Capua, made in his own lifetime by Pope John VIII, speaks distinctly of the church of St. Stephen and of the church of Peter. Therefore the Constantinian church was not that which is called St. Peter ad Corpus, but that which is called St. Stephen's in old Capua. After the aforesaid compiler of the Sanctuary of Capua had brought forward these arguments for the distinction of those two churches, he subjoins objections and answers, which may be read in him.

[10] It may moreover be asked in what place the body of St. Rufinus was deposited in the church of SS. Stephen and Agatha, and whither it was thence translated. which the three lessons above left unspoken and unstated. As the firm relation of the ancients has it, we believe, says Monaco in his notes at page 45, that the body of St. Rufinus was laid up in the cathedral beneath the altar which is on the south, at the head of the aisle. There was a custom, which not many years ago was discontinued, that on the feast of this Saint, Vespers having been sung, the hebdomadary priest, clothed in a cope, should go to that altar, and there sing the prayer Propitiare, of which above at number 1. Ughelli, column 350: The metropolitan basilica, he says, of new Capua rises marvelously adorned according to the precepts of noble architecture, consecrated to its tutelary patrons SS. Stephen the protomartyr and St. Agatha, virgin and martyr. But it was raised to metropolitan dignity by Pope John XIII in the year 968, as the same Ughelli writes at column 390; or, according to the more recent edition of the Chronicle of Cassino, in the year nine hundred and seventy-one, as is added in the Sanctuary of Capua, page 382; where its compiler observes that this dignity of Capua is more ancient, speaking thus: But assuredly we can say that the metropolitan dignity was by Pope John XIII not instituted at Capua, but restored. This argument, afterward set out at greater length, may be inspected in him. But of the first cathedral church of ancient Capua under the name of St. Peter the apostle enough has already been said; of which Ughelli also makes mention at column 349.

§ II. A miracle related from an old manuscript.

This miracle, for various reasons Lest it seem strange to anyone that I here treat again of the miracle wrought at the body of St. Rufinus, which was set forth above in his three more recent lessons, and which is read besides in the older lessons indicated before, and also in Ferrari in the Catalogue of the Saints of Italy on this XXVI day of August — I will declare what moved me to do so. First, because that miracle was transmitted to posterity not merely by any eyewitness whatsoever, but was written or dictated, at least in part, by St. Decorosus himself, bishop of Capua, who was present at the deed and had a part in it, as is gathered from these marks: I, Decorosus, unworthy bishop, when I was going down to prayer … heard a mournful voice, etc. This too other expressions persuade which are inserted into the history of the aforesaid miracle, as will become plain if anyone read it through. But that the whole context of the narration is not by the same St. Decorosus, this one thing at least is an indication: when the blessed man Decorosus — not to mention other things which seem to be of another pen and another time. Second, because from this instrument the truth of the aforesaid miracle is strongly corroborated. Third, because various circumstances of the deed are related in it. Fourth, because in it is noted the mark of the year about which the deed befell. Lastly, because as a monument in some sort venerable of ancient antiquity, it seems to deserve some place in our Work

to deserve. Further, the copy from which we give it is noted, in the hand of our Papebroch, who transcribed it, as taken from the parchment codex of Carlo Strozzi, senator of Florence, number 5. Certain things are supplied in this our copy which are enclosed in brackets. In some places also the participle, as they call it, of the verb is set for another mood of the verb. There remain some other things to be observed, of which below after this history itself, which records the following:

[12] is again Although the venerable deeds of all the Saints are reverenced, and are read and heard with pious minds, nor can anyone, either by reading or by hearing the deeds of the Saints, remain sluggish or lukewarm in faith, so as not, the infirmity of his mind being dispelled, to strive eagerly to hasten to the palm of that same venerable Saint — nevertheless, as often as the solemnities of a holy Confessor are celebrated, let us look, by his intercession, to obtain temporal benefits from the Lord; as the present annual festival has rendered this day more joyful for us, which a venerable assembly increases and the throng of our gathering adorns. For it is the praise of God when the memory of the just is extolled, when edification is drawn from their merits, when honor is shown to confessors; and, while all the Saints rejoice with Christ, the Christian people performing these things is delivered from evil and merits eternal life. Throughout the whole world the examples of the holy confessors shine, concerning whom, with the highest delight, the spiritual psalm of sweetest song is subjoined to us: Precious in the sight of the Lord is the death of his Saints. Wherefore let us also lay aside the mournful cloak of sorrow, and take up the garment of present gladness, rejoicing in the solemnity of St. Rufinus the confessor; of whose miracle, so far as God shall grant, let us with pious devotion call to mind.

[13] In the times, indeed, of the most noble emperor Justinian is related and of Gratinaldus\ the younger, of the nation of the Lombards, the city of the Beneventans\ — and how the memorial of Bl. Rufinus the confessor was found in the city of Capua in the province of Campania, it will not be irksome to tell. For, as we said above, in the time of the above-mentioned prince, when the blessed man Decorosus was ruling that same see, it happened that on a certain day, while we were reading in an ancient martyrology, we found written where it was read: The birthday of St. Rufinus on the VIII of the Kalends of September, and on the following day, one day being passed over, the birthday of St. Rufinus on the [VII] of the Kalends of September. But we, not knowing where the body of that Saint rested, began to inquire through the elders of the city in what place the aforesaid holy flourishing body rested; who answering said: In the cemetery of St. Rufus, in a monument beside the basilica of blessed Peter the apostle. And when the body of Bl. Rufinus had been found there, we with joy, calling together the bishops and priests, and all the holy people of God, with hymns and praises took his holy body from the monument where at that time it was resting. These things being done, translating him, we laid him up in the church of the most blessed martyrs of Christ Stephen and Agatha, where he now rests in splendor. For within the circle of the year the divine power of the grace of Christ was present, so that that should be fulfilled which the psalmist Seer sings: This is glory to all his Saints.

[14] Now it happened that a little infant, son of a certain man named Andoaldus, was held by great fevers, from the manuscript to such a degree that he neither took food nor sucked his mother's breasts; but even, well-nigh unto death, with closed eyes he retained only some slight breath at the last verge. And when his parents saw this, and that there was no hope of life, being admonished by divine inspiration, they took him up with great lamentation before the doors of the church of the blessed martyrs Stephen and Agatha. And it came to pass on that same day, at about the fourth hour, that I, Decorosus, unworthy bishop, when I was going down to pray in that same church and to entreat almighty God, heard a mournful and sorrowful voice before the doors of the church; and while I went out before the royal doors\* of the church, that I might see whence this lamentation was, I found them standing in the courtyard, holding in their hands a little infant already all but dead, with his eyes closed; and while I inquired what this was, they said: Because this little infant is dying for us. And straightway his mother likewise adds: Lord, she says, show us the place where blessed Rufus rests. I answered: Beside a certain place which by men is called Macerata, he rests.

[15] But they said: Lord, we seek that Saint Strozzi whom you brought hither before this time. To whom he said: You mean, then, St. Rufinus. Come, and I will show you the place. Then he entered with them into the church, and led them to the body of Bl. Rufinus. Then the woman, casting her son down before the confession\ of Bl. Rufinus, said: Behold, St. Rufinus, here you have your servant, and what is pleasing to you, so determine concerning him. And, leaving the infant, she went outside\ the church, sitting and most bitterly bewailing her son. But the bishop remained alone with the infant; and, seeing him neither moving his head, nor stirring his hands or his feet, nor opening his eyes, but lying like one dead, he began in his heart suppliantly to entreat the Almighty for him, and blessed Rufinus, that he would deign to visit his servant with his holy visitation. And going out he closed for them the railings\* which are before the altar, and returning sat upon the bench which is before the entrance of the bishop's house, praying silently only in his heart concerning that grievous matter.

[16] transcribed: And, behold, half an hour intervened; and, I believe, a divine inspiration came upon the mother of the infant, as upon Mary Magdalene, who first looked into the tomb, and saw two angels sitting, one at the head and the other at the feet, who say to her: Do not weep — so also in the heart of the infant's mother there was present a divine inspiration of the Holy Spirit, that she should weep no more, but rather rejoice. And rising from the place where she was sitting, she entered with the greatest haste into the church. But when she had come to the railings which are before the altar, which the prelate had closed, she saw the infant sound and whole walking about the altar; and rejoicing she took him up, and coming before the step where the prelate was sitting, said to him: Behold, lord, I have found this infant, my son, in the name of the Lord and of Bl. Rufinus, walking sound about the altar; what do you bid me do with him? Then the prelate began in his heart to give thanks to God and to St. Rufinus, who deigned to show wonders upon his servant; and he said to the woman: Go, and give thanks to God and to St. Rufinus, and lead this your son into your house, and give him your diligence and your service. Make a vow to Bl. Rufinus, and bring him back the more speedily. And the woman answered: I have made this vow, that if he should raise him up, she would there shear\* his hair, and that he should serve here all the days of his life. And the prelate said to her: Go, and, as you have promised, fulfill it. And she, taking up her infant, returned with joy to her house, to the praise and glory of our Lord Jesus Christ, who lives and reigns with God the Father in the unity of the Holy Spirit, through all the ages of ages. Amen.

[17] upon which But the things which I indicated were to be observed concerning this instrument are these: In the times, indeed, of the most noble emperor Justinian, and of Grimoald the younger, duke of the nation of the Lombards, etc. The Sanctuary of Capua, page 42, thus reads: In the times of the emperor Justinian the Younger, son of Constantine, under Pope Sergius, and Grimoald duke of the Lombards, there was a certain very religious man, named Decorosus, bishop in the see of the church of Capua. Justinian the Younger, or the second, began to reign in the year of Christ 685, called by posterity Rhinotmetus from his cut-off nose; under whose reign St. Sergius I was made Pope on the XXVI day of December in the year 687, and died in the year 701. Under this Pontiff's sitting St. Decorosus is believed to have died, as was said on the XV day of February, volume 11, page 842; but that Grimoald was made from Duke king of the Lombards in the year 662, or the following, according to what is said in our work on the IX day of February at the Life of St. Sabinus, bishop of Canosa, §10, number 60, is asserted on the same page 842. But this is not that Grimoald of whom our instrument treats, and who is faultily called in it Gratinaldus, but another of the same name who lived before him, and died about the year 671, as is said at number 60 just cited. But now, since in our copy there is added the distinguishing mark the younger, I cannot doubt that this man is distinct from the earlier one of the same name — the son, namely, of Romuald, who in the year 687 was substituted for his father while still a youth, and died in the third year of his rule, from what is there said in our work at number 62.

[18] Further, Michele Monaco did not sufficiently perceive this Grimoald, various things because in his copy he did not find this distinguishing note of the younger; for in his notes upon St. Decorosus, page 21, at the words in the times of Justinian, etc., of which above, he writes these things: This is not so to be taken as though the times of the emperor Justinian, of Pope Sergius, and of duke Grimoald coincided; but that we may understand that St. Decorosus lived in the episcopate in the time both of Justinian, and of Sergius, and of Grimoald … Grimoald was the fifth Duke of the Lombards …, who from Duke was made king … There are those who omit Gisulf the first and seventh Duke, and instead of Romuald the second, the eighth Duke, name a second Grimoald. These things little concern us; for whether there were one or two Grimoalds, the Breviary speaks of the first; for if it spoke of the other, it would have added some mark of distinction, just as in naming Justinian the second, to distinguish him from the first, it called him the younger. But that Grimoald the younger, or the second, in the series of the Dukes of Benevento in our work at §10 cited above, number 62, is set as the fourteenth among them; and at number 63 it is said that under him, and under Theodorada his mother, the body of St. Sabinus, bishop of Canosa, was found. But now, since Grimoald the younger held the principate from the year 687 down to the year 690, from what has been said, it follows according to our copy that the often-mentioned miracle befell within that three-year period, and that the defect may be supplied of the more recent and the older lessons, which have thus of that miracle: It happened in that same year, etc. — which year I cannot beat out from the circumstances. Now certain other things in our manuscript offer themselves for consideration.

[19] are observed by us. In the same place at number 14 occurs a little infant, son of a certain man, named Andoaldus. But in the more recent lessons, and in the older ones in Monaco, is read at page 43 the son of a certain nobleman, Audoald. In the same number is set Bl. Rufus. Of two men named Rufus, one a bishop and martyr, and the other also a martyr, the Roman Martyrology treats on the XXVII day of August, announcing both at Capua. On the said day we shall endeavor to discuss the things which

pertain to them. At numbers 15 and 16 our exemplar sets religiolas; Monaco in his, page 44, reads regiolas, by which word in his annotations, page 48, he understands the little doors in the screens about the altar. But in Du Cange, in the enlarged edition of his Glossary, at the noun regia set in the fourth place (of which regiola is the diminutive), that word is taken for the screens themselves in churches, which commonly separate the choir or sanctuary from the nave. Finally, at number 15, instead of returning he sat upon the bench which is before the entrance of the bishop's house, there is read in Michele going out, he was sitting before the doors of the church. But by poggium there seems here to be understood a support or seat set upon the steps, as is gathered from what follows at number 16, coming before the step where the prelate was sitting. Besides these things, concerning which I thought the reader should be instructed, I have nothing else which ought to detain him.

\ Read Grimoaldi*.

\ Perhaps in the city*?

\* That is, the greater door.

\* That is, before the altar, beneath which was the body of Bl. Rufinus.

\ Perhaps fores*.

\ Perhaps regiolas*.

\ Read tonderet*.