ON ST. EULALIUS, BISHOP OF SYRACUSE IN SICILY.
After the Year of Christ 503.
Commentary
Eulalius, Bishop of Syracuse in Sicily (St.)
G. H.
[1] Octavius Caietanus in the Sketch of his work on the Saints of Sicily frequently mentions St. Eulalius. For first, in the Alphabetical Index, from ancient Acts and Deeds, Eulalius Bishop is recorded for the sixteenth of February. In the Topical Index, Eulalius Bishop is assigned to Syracuse. In the Chronological Index, St. Eulalius Bishop is placed at the year 500. Finally, in the Sicilian Martyrology the following is read: "On the sixteenth of February, at Syracuse, of St. Eulalius, Bishop and Confessor." The Syracusan Tables and the Life of St. Fulgentius are cited in the margin. Ferrarius in his General Catalogue, citing the same tables and the Sicilian Martyrology, writes: "At Syracuse, of St. Eulalius, Bishop of the same city." Ghinius in the Birthdays of the Holy Canons records him on the fourteenth of June: "In the same place (Syracuse), of St. Eulalius, Bishop, who received St. Fulgentius, Bishop of Ruspe, as his guest, and was himself received in heaven." Rocco Pirri in his Accounts of the Churches of Sicily lists Eulalius as the twenty-first Bishop of Syracuse, but the second of that name; he says he was distinguished for holiness, prudence, and learning, and that he received St. Fulgentius, Bishop of Ruspe, as his guest. We gave the Life of St. Fulgentius on the Kalends of January, written by a certain disciple of his, in which the following is transmitted about St. Eulalius in chapter 12:
[2] "With favorable winds attending, Fulgentius reached the port of Syracuse successfully, and by the providence of almighty God guiding him, he was led to this city, where the blessed Bishop Eulalius then governed the Catholic Church — a man of extraordinary holiness, admirable hospitality, and most perfect charity, in whose heart the hidden treasure of spiritual wisdom enriched many through the trading of the Lord's talents. Adorned above all with the virtue of discernment, he loved the monastic profession singularly, having also his own monastery to which he always attached himself whenever he was free from ecclesiastical duties. To him, therefore, the blessed Fulgentius came and was gladly received among the other pilgrims with the office of hospitality; yet he was not permitted to remain hidden for long. For soon, as is customary, at a dinner of Priests, when a discussion arose concerning divine matters, his speech immediately betrayed a man of singular knowledge. The Bishop perceived from the elegance of his discourse and the moderation of his responses that a great Doctor lay hidden beneath the monastic habit; yet he refrained from asking him, with guests present at table, who he was or why he had come."
[3] "After the meal, however, when the Bishop was walking in his house during the afternoon hours, looking through a window, he saw the blessed Fulgentius paying him deference like the others. Immediately calling him privately, he said: 'You had begun to speak about the Institutes and Conferences while we were dining. Bring me, I beg you, the codex, if you carry one.' The latter, obeying the command without delay, brought the codex, and when ordered, explained in his own words what it contained. St. Eulalius marveled at the young man's knowledge, and delighted with such a guest, diligently inquired why he had come from Africa. The latter, fearing to incur the charge of arrogance if he confessed his desire, said: 'I am seeking my parents, whom I heard are living as pilgrims in those parts.' For he was truly seeking his parents, whose most sweet ways of life he desired to imitate. The Bishop understood that the answer was not clear, and through another Brother (for the Brother was simple) he investigated the reasons for his entire journey."
[4] "There, then, the blessed Fulgentius, having been salutarily betrayed, simply confessed the truth: he said he was going to the farthest desert of the Theban region, so that there, as his reading urged, he might live dead to the world, where the greater number of abstainers would create no impediment to his advancement, but might rather provide him with an example. 'You do well,' the Bishop replied, 'in desiring to pursue better things; but you know that without faith it is impossible to please God. The lands to which you wish to travel have been separated from communion with the blessed Peter by a faithless dissension. All those monks whose admirable abstinence is praised will not have the Sacraments of the altar in common with you. What good, then, will it do to afflict the body with fasting when the soul — which is much better than the body — will lack spiritual consolations? Return, my son, lest in pursuit of a better life you endanger the right faith. I too, once a young man, before the grace of the episcopal honor came upon me, unworthy as I was, long thought of fulfilling the purpose of this most holy profession in the monasteries of that province, but this same reason prevented me from completing what I had undertaken.'"
[5] "The blessed Fulgentius consented to the salutary counsel of the admonishing Father, and having laid aside the fervor of his intention, was persuaded to stay at Syracuse for a few months, with St. Eulalius providing food and suitable lodging. But because the character of a good mind is never idle, always exercising works of charity, in the very dwelling of the tiny lodging he had received, he began to show hospitality to many who came, himself a stranger and in need of another's help, taking in pilgrims to be comforted. St. Eulalius marveled at the overflowing generosity of his holy spirit and was nourished with great joy, seeing that through the hand of the blessed Fulgentius, to whom he supplied daily sustenance though he had nothing, food was being supplied to those who had nothing. And if it may be said that the greater customarily increase by comparison with the lesser, although St. Eulalius was entirely perfect in caring for the poor, yet considering the works of the blessed Fulgentius, he became from day to day more merciful and generous."
[6] St. Eulalius attended the fourth Roman Synod under Pope Symmachus, which is called the Palmary Synod, in which the election of the same Symmachus was confirmed and the law of King Odoacer, because it was repugnant to ecclesiastical liberty and the election of the Pontiff, was abrogated. He subscribed in the fourth place with this formula: "Eulalius, Bishop of the Church of Syracuse, have subscribed to this decree made by the venerable Pope Symmachus." The decree of Symmachus begins thus: "In the consulship of Flavianus Avienus the younger, a most distinguished man" (this is the year of Christ 502), "on the eighth day before the Ides of November, in the basilica of the blessed Apostle Peter, with the venerable Pope Symmachus presiding," etc. In defense of this fourth Roman Synod and of Pope Symmachus, the Deacon Ennodius wrote an apologetic treatise, which in the following year, after the consulship of Avienus, at the fifth Roman Synod, all the Fathers — who had gathered to the number of two hundred and eighteen — approved with unanimous applause when it was read in their assembly. Among these St. Eulalius recorded his opinion in the fourth place thus: "Eulalius, Bishop of the Church of Syracuse, have subscribed to this decree accomplished by us with the Lord's inspiration." How long he lived after this Synod is not clear.