Bernard

ON ST. BERNARD, OR BARNARD, ARCHBISHOP OF VIENNE IN GAUL.

NINTH CENTURY.

Barnard, or Bernard, Archbishop of Vienne in Gaul (St.)

From various sources.

[1] At Vienne of the Allobroges, during the reigns of Charlemagne, Louis the Pious, and Lothair, St. Bernard, or Barnard, was Bishop. His feast is celebrated on the tenth of the Kalends of February; on which day Galesinius records: "At Vienne in Gaul, of St. Bernard, Bishop and Confessor." Molanus: "At Vienne in Gaul, of St. Bernard, Bishop and Confessor of that city, in the time of Louis." Ferrarius also commemorates him on that day; which accords with the Life. But Boscius in his Floriacensian Library: "He was buried after his death, which was on the eleventh of the Kalends of February, in his monastery of Romans." There appears to be an error in the learned Robert's Gallia Christiana: "Where also he was buried," he says, "on the eleventh of the Kalends of September."

[2] Du Saussay treats of him more fully on this day: "On this same day, at Vienne of the Allobroges, of St. Barnard, Bishop and Confessor of that city. Eulogy from Du Saussay: He was of Lyonnaise origin, of a most noble family; transferring himself from secular to spiritual warfare, he placed himself under the discipline of St. Vulferius, Pontiff of that aforesaid See. Then, having become a monk, he shone with such great glory of piety and learning that, after that same blessed Bishop, he was deemed worthy above all others to take up the governance of so great a See. Having assumed that office (not, however, without resistance), he displayed those gifts of virtue befitting the best and holiest of Bishops, by which he inspired love and admiration in all the citizens. Indeed, he attracted the supreme Pontiffs Paschal I and Eugene II to a great esteem for himself, and was more than once commended by their praises. Afterward, assailed by the plots of his rivals, he was removed from his see, and at last restored; and after administering the Church committed to him for thirty-six years with piety, and having eminently promoted the worship of God, the honor of the Saints, and the salvation of the people, he passed to eternal rest, celebrated for the glory of his holy deeds and abounding in the merits of justice and patience."

[3] Concerning the time of his pontificate and the cause of his exile, we shall presently speak. Robert also writes that he succeeded Vulferius, as does John Lievre. But John Boscius in his Floriacensian Library places Ursus after Volferius, Ultraia after Ursus, and Barnard after him, omitting the Baionarius whom others interpose. Monasteries founded by him: Ambronay. Whether Barnard placed himself under the discipline of Vulferius after leaving the secular military, may rightly be questioned. It does not seem sufficiently probable to us, since he built the monastery of Ambronay in the diocese of Lyons -- commonly called Ambornay -- eight leagues distant from Lyons, where he was both a monk and afterward an Abbot, outside the jurisdiction of Vulferius. He did indeed found another monastery in the diocese of Vienne, but afterward, and when already Bishop, contrary to what Lievre supposed, who writes that he was summoned from there to the episcopal chair; and for that monastery he built the church of St. Romanus, which he afterward built and dedicated. He imposed on it the name Romans, as the Life states; or, as the Offices of the Antonine Order have it, the name "de Romanis" was given by the one in whose hands the rights of the place lay, according to John Boscius, who says that the name Romans was given because of the grandeur of the building. The town is now Romans, but the abbey, dedicated to St. Bernard, is now secularized, as Robert attests, united to the episcopal table. Philibert Monet of our Society calls it Romonum. And Romans; Concerning it, Masson in his work on the rivers of Gaul writes: "Romans, a city of the Allobroges, very similar in situation to Jerusalem, as those who have seen both are accustomed to affirm; otherwise, it should be called Roman Camps, this is now a town. for it is called Romans in French; and here the Isere is spanned by a stone bridge." The Isere, commonly Isere, rises among the Tarentaise and flows into the Rhone below Romans. Concerning Romans, George Braun in Book 3 of his Theatre of Cities writes thus: "The town of Romans, situated on the Isere itself, holds no small place among those in the lower part of the Dauphine which are celebrated for their beauty; it is also listed among those which excel in the splendor of their wealth. Its name attests that it was either founded by the Romans, or named by those who wished to give it its name from the city of Rome."

[4] The second point to be discussed in Du Saussay's eulogy is how long he held the See. He attributes thirty-six years to him, as do John Chenu The time of his See wrongly assigned. and John Boscius; and Boscius assigns to his successor Agilmar eight years and some months, and states that St. Ado was appointed in his place in the year of Christ 875, Indiction 8. From which it would follow that Bernard died in the year 867; and if you subtract from that number the thirty-six years of his episcopate, you must admit that he was made Bishop in the year 831. How then could he have received the pallium from Paschal I and letters from Eugene II, which Boscius also cites, since Paschal became Pontiff on January 27, 817, and died on May 14, 824, and his successor Eugene died on August 11, 827? The manuscript Life reports that he was ordained Bishop under the Emperor Charlemagne and Pope Paschal I; but these do not agree, since Charlemagne died on January 28, 814, three years before Paschal became Pontiff. The same manuscript Life says that at the age of eighteen he entered into marriage, that seven years later he took up the monastic life, and that after spending four years therein he was elected Abbot; three years after that, he was made Bishop; and that he discharged that office for thirty-two years; and that he died when he had lived sixty-four years. John Lievre, in his Antiquities of Vienne, chapter 27, writes that Bernard was made Bishop at the beginning of the reign of Louis.

[5] We cannot assign a certain year either of his death or of his assumption of the episcopate; but we can, by unambiguous testimonies, refute what others have incorrectly reported. When he was made Bishop: First, then, he was already Bishop before Charlemagne departed this life. This Ado, a disciple of Bernard, attests in his Chronicle: "The Emperor Charlemagne, a man vigorous in every disposition of the empire, and having extended the empire and established peace for the Franks on every side, died at Aix-la-Chapelle in the year of the Incarnation of the Lord 813 (that is, according to the Gallic reckoning, by which the year began at Easter), and was buried there, in the thirteenth year after he had been acclaimed Emperor, reigning in all forty-five years and more. Bernard was Bishop of Vienne, and Leidrad of Lyons; the latter, at the beginning of the reign of the Emperor Louis, sought a monastic retreat at Soissons, and in his place Agobard, Chorepiscopus of that same Church, was appointed Bishop with the consent of the Emperor and of the entire Synod of the Bishops of Gaul." Hence you may rightly suspect the letter of Paschal to Bernard which Boscius and Lievre cite, sent together with the pallium. For who would believe that a most holy Bishop had not sought or obtained the pallium from Rome for three years and more?

[6] So much for Bernard's accession. His death occurred under the Emperor Lothair, who succeeded his Pious father, who died on June 20, 840, on a Sunday; and he died in 855 as a monk at Prum in Belgium, having shortly before divided his kingdoms among his sons. Ado: "Bernard of Vienne dies under his (Lothair's) reign. And Agilmar received the episcopate of Vienne." When he died. "Amulo also is made Bishop of Lyons. And Pope Gregory dies, and Sergius is ordained in his place." Gregory IV died toward the end of the year 843. Since it is said below that Bernard died on a Sunday, on the tenth of the Kalends of February, this must have occurred either in the year 841 or 847, in both of which the tenth of the Kalends of February fell on Monday (and Sunday on the eleventh); or if he died on Sunday, the eleventh, and was buried on Monday, the tenth, this happened in 842 or 848. But if, as we reported above from Boscius, Agilmar, Bernard's successor, did not hold the see for a full nine years -- since he is found to have been present at the Council of Valence III in the year 855, at the Council of Langres about the first of June in 859, and fifteen days later at Savonnieres -- it follows that Bernard died in the year 850, in which, however, the tenth of the Kalends falls on a Thursday; and that he held the see for more than thirty-six years.

[7] As for what Du Saussay writes, that Bernard was assailed by the plots of his rivals and driven from his See, Ado relates in his Chronicle how this came about. After commemorating the death of Louis the Pious, he adds: "Bernard and Agobard were still governing the Churches of Vienne and Lyons. Both, having been accused before the Emperor, deserted their Churches and betook themselves to Italy to the Emperor's son Lothair; and afterward, through the good offices of pious Emperors, Agobard received back the See of Lyons, and Bernard that of Vienne." They had been accomplices in the conspiracy of the Frankish magnates against Louis, Driven from his see on account of the conspiracy against the Emperor, and had presided over his deposition at the assembly of Compiegne, either induced by fear or, more likely, deceived by error, with Ebbo, Archbishop of Reims, stage-managing that entire tragedy. After Ebbo was condemned and degraded at Thionville, in the year 836 the Emperor held an assembly in the district of Lyons during the summer, as the author of the Life of Louis writes, in the place called Stramiacus, with his sons Pippin and Louis. For Lothair's absence was owing to the burden of illness. At this assembly he caused the case of the vacant Churches of Lyons and Vienne to be examined, because the Bishops of those Churches had long been absent: Agobard having been summoned to give an account but not having appeared, he is restored; while Bernard of Vienne had indeed appeared but had again taken flight. But this matter remained unresolved because of the absence, as aforesaid, of the Bishops. They too, however, as we have already said from Ado, were reconciled to the pious Emperor and restored to their Sees. Moreover, from this you should correct what Lievre writes, namely that these two Bishops undertook this journey to Lothair as ambassadors sent by the Emperor Louis; for it was a flight, not a public embassy.

[8] There survives among the works of St. Agobard (on which we shall treat in his Life on June 6) an epistle or treatise written in the name of the same Agobard, Bernard, and Eaor, to the Emperor Louis the Pious, on Jewish superstitions. He was a close friend of St. Agobard. The same Agobard mentions St. Bernard frequently elsewhere, and writes to him a treatise on the privilege and right of the priesthood, which begins thus: "Recently, when we were gathered together and conversing, especially about the oppressions, hatreds, and contempt of the Churches and of Clerics, which have now begun to blaze up in a manner unheard of and unprecedented in all ages, your holiness deigned to bid me excerpt certain passages from the sacred Scriptures and the sayings of the holy Fathers, which might provide us material for inquiring into, considering, and bewailing the evils of our time; although the Holy Spirit, speaking through the Prophets, has not been silent, who said: 'And as the people, so shall the Priest be.'" Isaiah 24:2. It is not probable that Agobard sent this to Bernard for his instruction at the very beginning of his episcopate, as Lievre writes; but rather either during their exile or at the time when they were plotting the abdication of Louis.

[9] What we give here concerning the Life of St. Bernard was communicated to us by Peter Francis Chifflet of our Society: first, Lessons from the proper Office of the Antonine Order, printed at Rome in 1592; then a Life from manuscript codices of the Churches of Vienne, His Life, Romans, and Ambronay; and then Miracles, which the same most learned Chifflet judged to have been certainly written by St. Ado, and this seems to be clearly indicated by what is said in section 1: Miracles, "Yet the force of love for my Lord Bishop and nurturer Barnard compels me to write of virtues recently performed." And more clearly in section 7: "It pleases me, then, to insert that miracle which was publicly demonstrated continuously after I took up the governance of this Church of Vienne, which by God's authority I serve." Finally, we received from the same a brief history of the Translation, written by an eyewitness. Translation; That Translation occurred, as is stated, on the ninth of the Kalends of May, the third day of the week within the Easter Octave (that is, after the Sunday in Albis), in the year of the Lord's Incarnation ...XLIV, which we restore to 944; for in that year Easter fell on April 14, and April 23 (the ninth of the Kalends of May) fell on Tuesday after that Sunday. That year was about the hundredth since the death of St. Bernard.

[10] Relics, renowned for miracles. John Lievre writes that there are still preserved in the church of Romans the bodies of Saints Severinus, Exuperius, and Felicianus (of whom we treat on November 19), which St. Bernard translated there, as well as that of Bernard himself; and that they shine with many miracles; and that when the Barbarians were besieging that town, the relics were carried to the walls by the citizens and proved the salvation of the city, as the violence of the enemy was repelled.

LIFE

From the Proper Offices of the Antonine Order of Vienne, published at Rome, 1592.

Barnard, or Bernard, Archbishop of Vienne in Gaul (St.)

From manuscripts.

[1] Bernard, a native of Lyons, born of the illustrious parents Bernard and Helirda, of an ancient and most distinguished lineage, St. Bernard is compelled by his parents to follow the military life: was educated in the liberal arts from his tender years and so devoted himself entirely to God that, setting worldly cares aside, he held nothing earlier or more important than to honor the Church of God and ecclesiastical men. But when his elder brothers finally died, his father, fearing that Bernard, the sole surviving heir of the family, being wholly devoted to God, would fail so great a paternal estate, tried to turn him from his most holy purpose of life, with his mother also urging most vigorously. And in order more easily to carry out what he had resolved, he assigned the youth, already thoroughly imbued in his whole heart with sacred religion, to the camp of the Emperor Charlemagne to serve as a soldier, so that there, in the manner of military men who follow neither faith nor piety, he might exhaust the first ardors of youthful spirit, and thus acquire a famous and illustrious name and renown among the peoples through feats of war. But the youth, distinguished for his piety, who was in fact reserved for greater, that is, heavenly things, undertook such a military office more to comply with his father's commands than of his own will. Yet he discharged it in such a way that he appeared neither idle nor inglorious with a blank shield.

[2] At last, however, bereft of both parents and the sole heir of a not inconsiderable estate, now his own master upon their death, and discharged from the military, he began to ponder in his mind how he might distribute, according to the Gospel precept, the great goods that had come to him by inheritance, and withdraw himself from them as incentives to evil, so that, as a good steward of unrighteous mammon, he might be praised by the Lord's voice for having procured justice for himself from unjust wealth. Having therefore found a suitable solitary place, far removed from the turmoil of civic life, whose name was Ambronay, he acquired it by an exchange of his paternal inheritance. In which place he restored a sacred church once dedicated to the Blessed Virgin Mother, He builds the monastery of Ambronay: which had been destroyed by the faithless nations, and there, having restored the monastery as it had formerly been, he also devoted himself to the monastic life; where, inflamed more and more with divine zeal, he provided the example of a most holy life to all the Brothers living there. From this he began to be held dear by all, honored, he becomes a monk; and loved with the most intimate affection. Whence it happened that he was chosen Abbot of that community by the votes and suffrages of all, while he himself most strenuously resisted, then Abbot: being appointed in place of the deceased. Under this most holy shepherd, it cannot be said how prosperously all things in the monastery succeeded by God's favor, and in wonderful ways.

[3] then Bishop, When the celebrated name of so great a Prelate resounded on every side, lest the splendor of such a light remain hidden in one place, and that a secluded one, as it were under a bushel, the metropolitan Church of Vienne having been widowed by the death of its Pastor, when an assembly was being held to choose a successor, designated by the voice of a boy: a boy of ten is said to have cried out that the holy man named Bernard, Abbot of Ambronay, had been chosen by God as Pontiff for the Church of Vienne. This voice, as though it had fallen from heaven, being approved by all, the holy man was elected and consecrated Bishop, with the consent also of the Roman Pontiff, to whose ears the man's holiness had come, with marvelous desire and applause of the entire people.

[4] Having thus assumed this charge, the mind that had previously been accustomed to enjoy leisure by pursuing divine things alone was compelled to bear the care of all. And yet, while handling earthly affairs, he showed himself so rigid and firm a champion of divine matters that he would not detract even the smallest amount from the rigor of his vigils, the austerity of his fasts, and the perseverance of his prayers. He builds the monastery of Romans. But mindful of his former life, and counting that he lived best who was far from civil affairs, in order to contemplate heavenly things more purely, he chose a certain solitary place by the river Isere, which, having been cleared of thorns and the roughness of forests, he built for himself a church and monastery in honor of Saints Peter and Paul the Apostles, and gave it the name "de Romanis" from the one in whose hands the rights of the place lay. There he spent the remainder of his life most holily. At last, adorned with such distinguished deeds and with divine virtues and miracles, his illness growing worse, having received the viaticum of the most holy Eucharist, he fell asleep in the Lord in his sixty-fourth year, having discharged the office of the episcopate for thirty-two years. He was buried in the sacred church which he had built and adorned with splendid gifts in that same place of Romans.

ANOTHER LIFE,

drawn from ancient manuscript codices by Peter Francis Chifflet, S.J.

Barnard, or Bernard, Archbishop of Vienne in Gaul (St.)

BHL Number: 0991

From manuscripts.

[1] Blessed Barnard, patron of the people of Romans, whose name is interpreted "son of good fragrance," was born of a very illustrious family in the diocese of Lyons. St. Barnard, educated in letters, Educated in the liberal arts in the earliest age of his life, he offered the first-fruits of an innocent life to the fellowship of the Church. he becomes a soldier: But when his brothers died, his parents, wishing to have him as their heir, withdrew him from the schools and assigned him to military exercises in the camp of Charlemagne. Whether he did this willingly or under the compulsion of his father's wishes, the event that followed made clear. He gives his goods to the poor: For when his father had died, he immediately -- though under a military habit he bore a religious spirit -- began to inquire how the patrimony that had devolved to him might be permanently converted to the sustenance of the poor, not held back by love of children. Having therefore considered the suitability of a certain place called Ambronay, he acquired it from the Abbot of Luxeuil by an exchange of his paternal inheritance. He builds the monastery of Ambronay: There, having renovated a certain church built of old in honor of the Mother of God but afterward destroyed by the pagans, he built an abbey on that site, with an Abbot and monks installed therein, and enriched it with the most ample goods.

[2] Meanwhile, he exercised himself with such fasts, such vigils, such prayers that, under his military arms, after the manner of Martin, he seemed to have attained the perfection of monks. He lives most holily while still a layman; For in his marriage he lived as though without a wife, and among his children as though without children; he thought upon the things of God, not of the world. Generous toward the poor, a father to orphans, a husband to widows, a lifter-up of the oppressed, a consoler of the grieving -- living not for himself but for all -- he faithfully fulfilled his promises. He gave far more willingly than he received. Among those at discord he kindly resolved the causes of their disagreement. Hospitable to the poor: In judgments, without respect of persons, he rendered to each his due. He denied assistance to no one who sought it. In receiving guests he bore such solicitude that he grieved on any day when he had not personally served pilgrims with his own hands. Frequenting the thresholds of churches, he spent nearly the whole night in prayer. Moreover, a marvelous gravity of manner, modesty of speech, constancy of correction, prudence of teaching, and caution of action had made him so perfect that only the military habit, the conversation of the court, the familiarity of the king, and the management of domestic affairs made him seem a different man.

[3] At length, having left his noble wife and offspring and all other things behind, he becomes a monk: in the monastery which he himself had built, he submitted himself to be governed under the discipline of the Abbot; where he attained such continuous fasting, abstinence from food, roughness of garments, constancy of prayers, sleepless vigils, silence, he lives most religiously: floods of tears, and perfection of other virtues, that he seemed to surpass the possibility of human nature. And although all the goods of the community had flowed from his beneficence, he nevertheless lived among the rest as though he were a useless servant. Adorned with these virtues, acceptable to God and men, he becomes Abbot: he was venerated by all with the deepest affection. Whence it happened that, upon the death of the Abbot, he was chosen by the voice of all and consecrated as Abbot against his will. Under him, how greatly that choir of monks increased, how greatly that Church was expanded in resources, adorned in ornaments, exalted in religion, and raised in fame, is contained in many ancient records from that place. Furthermore, humble in gait, gentle in appearance, mild in address, affable in countenance, he so managed human affairs as not to desert divine ones: for he was the first to rise for rendering the divine praises, the first to mark the times for rising; sometimes he spent the whole night in prayer or reading. In the midst of his activities, his mind never ceased from contemplation, his tongue from prayer, his hand from mercy. Every evening he washed the feet of the pilgrims received in his hospice.

[4] He washes the feet of pilgrims daily: Meanwhile, as the fame of the man of God spread, when an election at Vienne was at hand, a certain boy of twelve, standing in the midst of those who had assembled, cried out, saying that Barnard, Abbot of Ambronay, had been chosen by God as Pastor in the Church of Vienne. When this had been approved by all, he is wondrously chosen as Bishop of Vienne. he was unanimously elected to be the aforesaid Pastor. But since he could not be induced by any prayers or other means to accept this ministry, the electors directed their letters to the great King of the Franks, Charlemagne, to whom he had been close when he was in the military, that he might compel him to accept the aforesaid governance. The King, rejoicing at the man's honor, since he could not bend him by prayers or other means, directed envoys to the Roman Curia, so that he might be compelled by Apostolic authority to accept the aforesaid governance. When this was done through a legate sent by Pope Paschal for this purpose, he is compelled by the Pope to accept the episcopate; compelling him by Apostolic authority, he obeyed, though unwilling and grieving, wishing to avoid the fault of disobedience.

[5] Having therefore been made Pontiff of Vienne, he strove to take upon himself the cares of all, a consoler of the sorrowing, a refresher of the poor, a receiver of pilgrims; living rightly, teaching rightly, rightly attending to weakness. But with continual fasts, all-night vigils, and daily labors, he flourishes in virtues: whether in prayer, or in the refreshment of the poor, or in other works of mercy, he so mortified his flesh that, with only the skin clinging to his bones, he appeared more dead than alive. In the celebration of Mass, which he performed every day, he offered such a flood of tears that, first sacrificing himself to God, being beside himself, he was recognized as neither hearing nor seeing those standing around him. If anyone confessed his sins to him, he himself was more deeply afflicted than the one who had committed them.

[6] Now it happened in those days that when the prayer of the confession of the Catholic Faith, promulgated in the Council of Nicaea and sent to the Churches of Gaul, was being spread abroad, the pious Prince, knowing the eloquence of the blessed Pontiff, he is sent to Rome: sent him to Rome as an advocate before the Roman Pontiff, to argue why, since the Catholic Faith holds that the Holy Spirit proceeds from the Father and the Son, that Council of so many great Fathers had written "proceeding from the Father" and not "from the Son." In this disputation, the very brilliant oration that was written down shows that he was filled with the Holy Spirit, which those present handed on to posterity for remembrance. Having therefore reached a resolution through him, the Roman Pontiff, by the counsel and petition of the holy man, decreed that for the confirmation of the Catholic Faith this prayer of professed faith should be recited after the Gospel at all solemnities.

[7] At length the holy man, hindered by tumults and occupations from his accustomed quiet of contemplation, began to seek a more remote place where he might build, and where, leaving the tumults behind, he might devote himself more freely to God. It happened that a certain noble woman, lacking heirs, bequeathed through his hands a part of her patrimony to Blessed Peter and the Roman Church for the building of a monastery there; which was accomplished through his diligence in a place to which he gave the name Romans. Having therefore built a church there in honor of Blessed Peter, he builds the monastery of Romans, and having installed monks with an Abbot therein, desiring to be buried in that place, he first reverently translated the relics of three Martyrs, the first-fruits of his faith which Vienne had possessed -- namely, Severinus, Exuperius, and adorns it with relics: and Felicianus. So great was the endowment that this Church received from the generosity of Princes, thanks to his influence, that it sufficed to provide necessities to a great multitude of monks. He withdraws thither: Choosing this place for his habitation, here he rested from tumults, here he poured forth rivers of tears, here he offered the vows of his prayer.

[8] But as the end of his life approached, having been revealed to him through many indications in visions, and his bodily illness growing worse, having summoned the Clergy he predicts his death: and the people in the Church of Vienne, he exhorted them all with a brilliant and spiritual sermon and indicated the summons of his departure under the guise of a distant journey; for he feared that if he openly announced that the end of his life was near, he would be prevented from having the place in which he had chosen to be buried. Having therefore settled his affairs, he at last came to Romans, intending to depart from this life. When he had spent three days there (during the entire three days of which he had never risen from prayer, not even at night), and wished to continue a fourth night, he is called forth by a heavenly voice: surrounded by an immense brightness, he heard a voice divinely sent: "Come, for you are awaited." Rejoicing therefore, when, prostrate upon that haircloth on which he was accustomed to lie, he was asked to relieve his long fast with even a little food, he said: "That bread must now be taken by me, my Brothers, he receives the sacraments: without which one cannot live either in the world or in heaven; whose savor refreshes the Angels, feeds the Apostles, and restores the Saints; whoever eats of it shall never die forever. Bring me, therefore, the Sacrament of this bread, so that, having received this viaticum, I may set out upon the way of all flesh, departing for my homeland."

[9] Having said these things, he was the first to begin the psalmody, and thus, while they spent the night in divine praises, that cell was filled with such brightness that those who were present fell prostrate on the ground as if in ecstasy. His room filled with heavenly light and fragrance, he dies. When the hours of Matins had been completed, behold, suddenly a most sweet fragrance came with the brightness; and as the day dawned, that blessed spirit, freed from the flesh, departed to the Lord with that brightness. The fragrance remained until the body was committed to burial. He passed on a Sunday, in the sixty-fourth year of his life and the thirty-second of his episcopate; for at eighteen years of age he was withdrawn from the schools, for seven years he endured marriage, for four years he led the monastic life under an Abbot, and for three years he served as Abbot. He was buried on the tenth of the Kalends of February in the basilica of St. Peter the Apostle, which he himself had built at Romans.

EPITAPH, FROM MARBLE.

"You who desire to feed your gaze with this mournful writing and groan at the condition of death, know that beneath this marble the body of Barnard lies entombed, who shone, illustrious in the Pontifical order. Distinguished, outstanding, generous, eloquent, upright, in teaching, among the people, in religion, before God. He presided over the Metropolitan Church of Vienne for thirty and two years. He completed a course of life of four times beyond sixty, unless our reckoning errs in the number. Then, on the tenth sun before the February Kalends, he departed, dying in body, not in soul. May Almighty God, from the stream of Acheron... snatch him forth, and... join him to the Angelic choirs."

Side Note* perhaps: "and joined him to."

(a) The author seems to derive the name Barnard from the Hebrew "bar," which means "son," and "nerde," which some translate as "nard" and others as "musk." But it is a Teutonic word, Bernard or Bern-hart, The etymology of Bernard. which Kilian interprets as "bear-like nature" or "bear's heart." Perhaps more correctly Bern-ard or Barnard means "endowed with a fiery disposition"; or Baern-aerd, "of an open and ready nature."

(b) We treated of Luxeuil, a most noble monastery, in the Life of St. Deicola on January 18, chapter 2, and shall do so often elsewhere, especially on March 29 in the Life of St. Eustasius.

(c) With the wife, of course, consenting to her husband's piety.

(d) The first Life says he was only ten years old.

(e) We have shown above that there is an error here in the name of the Pontiff, since Bernard had been Bishop for three years and more before Paschal was elected Pope.

(f) Again here we fear an error. The leader of this embassy was Bernarius, Bishop of Worms; his companions were Bishop Jesse and St. Adalard, Abbot of Corbie. Whether our Bernard also, either as a Bishop already elected or still as Abbot of Ambronay, was sent along, may be debated. They were sent from the Council of Aix-la-Chapelle held in the year 809. The question was whether to the clause of the Nicene Creed, "who proceeds from the Father," there should be added "and the Son" (Filioque). The Gauls were in favor; Pope Leo III, retaining antiquity, did not wish this to be done at Rome. On this matter, consult the Gallic Councils of Sirmond and Baronius in the Annals.

(g) Another reading: "firm."

(h) Peter de Natalibus, Book 10, chapter 72, writes that the bodies of these Saints were translated to the church of St. Romanus. Whence Lievre above writes that they were first placed in the church of St. Romanus, then carried to the monastery of Romans. But both seem to be mistaken. John Chenu writes that the church of Romans was dedicated in honor of the Twelve Apostles, or of the three holy Martyrs Severinus, Exuperius, and Felicianus, on the sixth of the Nones of October.

MIRACLES,

By Ado the Bishop, as it seems.

Barnard, or Bernard, Archbishop of Vienne in Gaul (St.)

BHL Number: 0995

From manuscripts.

[1] Although my lack of skill will be calumniated in the future as though ignorant of letters, nevertheless the force of love for my Lord Bishop and nurturer Barnard compels me to write of virtues recently performed. Miracles at his relics, and offerings. When, then, the peoples of Aquitaine, together with their Bishops, were celebrating a Council in the city called Vetula in the district of the Velaunians, the community of Romans was also present, bearing the body of the aforementioned Bishop. If, therefore, anyone should wish to know the abundance of virtues performed there, he will be able to receive true indications thereof from the fact that the chest in which his most sacred body is contained, handsomely adorned with gold and silver, fashioned to this day from the abundance of the offerings which the devoted hand of the faithful brought to it, is now seen to have been covered by the craftsman's work; to which also golden crosses and candlesticks adorned with gold and silver bear witness.

[2] A mute woman recovers her voice; At a subsequent time there was at Romans a certain nun, deprived of the use of her tongue, who, remaining in the church, besought God with inward compunction of heart. On the feast day of the Apostles Peter and Paul, therefore, when the evening hymns had been said in the customary manner and the boys were chanting the Benedicamus Domino, she proclaimed Deo gratias together with the rest of the people.

[3] A blind man recovers his sight, About the same time, at Viviers, there was a certain tanner. When on a Sunday, not observing the honor of the day, he was plying the work of his trade, the handle of his tool adhered so firmly to his hand that it could not be pulled away; moreover, blinded in his eyes, he confessed his rashness to all. Someone appeared to him in a vision and warned him to hasten to Romans and implore the aid of St. Barnard. He went to Romans and recovered his health.

[4] I shall not be silent about what happened in the Golden Valley, which is situated in the district of Vienne. likewise another. The citizens of Vienne had decreed to celebrate a council there each year. A certain blind man had come there, awaiting the arrival of Blessed Barnard on the steps of a little chapel constructed of wooden posts. When they told him that the crowd was present, praising God for the arrival of the Blessed Barnard, he went immediately and recovered his sight.

[5] From those who had come to Romans for the feast of Palm Sunday, I learned the truth of a certain blind man's illumination. The custom had grown up among the inhabitants that on that day they carry the limbs of the most sacred Bishop with them in procession with branches. another. When the people gathered for such great joy, a certain blind man was also present, crying out in a loud voice that he had merited to see clearly; at whose words the whole people, stirred, resounded in song: Te Deum laudamus.

[6] We have learned from the testimony of Blessed Luke that our Savior on the day of His Ascension led the Apostles out beyond Jerusalem and entered the heights of heaven. Mindful of this procession, when the community of Romans arranged it one year, Flowers placed on his tomb drive away diseases. a youth joyfully placed flowers of the herb commonly called Gladiolus upon the casket of the aforementioned Bishop. Luke 24:50. On the following day he took care to preserve the flowers he had placed there; from which blessed Bishop Barnard afterward bestowed many benefits upon the sick.

[7] It pleases me now to insert that miracle which has been publicly demonstrated continuously since I took up the governance of this Church of Vienne, which by God's authority I serve. Certain parents brought to Romans a young man who had never walked. A man recovers the ability to walk at his tomb. When they had placed him before the tomb of Blessed Barnard, with his soles and feet being made firm, he rose up whole. This man, then, carries the testimony of his miracle about each year; and although this most blessed man is not equal to the Apostles, nevertheless what Peter once did with John at the Beautiful Gate of the Temple is recognized to be similar to this. Peter commanded that man to rise; the divine power willed to raise this one through the merits of the Bishop. Let it therefore suffice for those seeking the virtues of the blessed Bishop that only this much has been written about his miracles; but I want them to know that there have been many, that they continue without ceasing, and that they are so great as even to seem to exceed the capacity of the writer.

(a) The Vellauni, or Vellavi, seem to be meant.

(b) Rembertus Dodonaeus treats of the Gladiolus at length in Pemptade 2, Book 2, chapter 12.

ON THE TRANSLATION OF ST. BERNARD,

which is celebrated on the ninth of the Kalends of May.

Barnard, or Bernard, Archbishop of Vienne in Gaul (St.)

BHL Number: 0994

[1] Almighty God is accustomed to bestow such great glory upon the citizens of the heavenly kingdom that, shining with miracles, they spread the fame of His praise among the peoples. And in our times, concerning our magnificent Father, Blessed Barnard the Bishop, visions have been revealed with clear manifestation to men of diverse age and merit. But since no one would believe them, he showed himself to a certain man named Raynald, advanced in years and honored with sacerdotal grace, whose testimony would rightly dispel all doubt, because he was a noble man, distinguished by the gift of chastity. Appearing to certain men, he commands his body to be translated. And, as he himself reported, the vision appeared to him thus: While he was resting in his bed in the deep silence of night, a certain man of great authority appeared to him, clothed in a priestly stole, wearing the archiepiscopal pallium, who called to him, saying: "Raynald, I want you to know that I was the founder of this place, and I command you to order the Brothers to translate my body, which is unworthily enclosed in the mire of the waters." The same revelation began to appear to many, and the same Saint commanded with a threatening voice that it be done more speedily; and if they did not obey his words, he declared that he would lay waste the place which he had founded.

[2] Therefore, on Tuesday within the Easter Octave, the ninth of the Kalends of May, in the year of the Lord's Incarnation ...XLIV, his holy body was uncovered With the wine in which it was washed, miracles are performed. and raised from the earth with the greatest joy. But when the limbs of the blessed Bishop were being raised from the tomb, it seemed good to the elders that they should be washed with wine, from which many services were rendered to the sick. We saw the possessed by demons and lunatics, having drunk of this liquid, recover their strength, the onslaught of the demon having been calmed. But after the blessed relics had been placed upon a bier, there arose a shout of the saints rejoicing; and they were placed to the left of the altar of the Apostles, which he himself while living had consecrated, with the greatest joy of the peoples.

(a) Above we said that this should be read as 944. The other characters joined to it confirm this number, which do not fit the years 1044, 1144, 1244, etc.

ON MARGARET, A VIRGIN, AT RAVENNA IN ITALY.

Year of Christ 1505.

Margaret, Virgin at Ravenna in Italy.

[1] Philip Ferrarius inscribed the name of the most devout Virgin Margaret in the general catalogue of Saints in these words: "At Russi, near Ravenna, of Blessed Margaret, Virgin." Her Life was published in Italian by Seraphinus Firmanus, a Lateran Canon: The feast of Margaret, which, along with the other works of the same Seraphinus, was translated into Spanish by Bonaventura Cervantes de Morales, into French by Francois Gilbert de la Brosse, her Life, and finally into Latin by Philip Zoutaeus of our Society. To which we shall subjoin another, elegantly composed by Girolamo Rossi, published in the last edition of Surius; which Silvano Razzi also rendered into Italian in volume 1 of his work on women illustrious for holiness, and he too calls her Blessed, although the previously cited authors do not record whether she was publicly enrolled in the register of holy Virgins by the Church. She will be mentioned again below on January 28, when we treat of Gentile, her disciple. Concerning the lives of both, the same Seraphinus reports: "In the year 1537, our Holy Lord Paul III, Her deeds were examined by order of Paul III. Supreme Pontiff, ordered that many testimonies concerning the lives of the pious women of whom we have made mention above be examined by the Most Illustrious and Most Reverend Cardinal Simonetta, who in his letters addressed to the Cardinal of Mantua and to the Most Excellent Duke of Mantua testifies to their holiness. His Holiness, moreover, confirmed the Society instituted by Blessed Margaret, as appears from the bull issued by the same Pontiff."

LIFE

Written in Italian by Seraphinus Firmanus, rendered into Latin by Philip Zoutaeus, S.J.

Margaret, Virgin at Ravenna in Italy.

From the Italian of Seraphinus Firmanus.

PROLOGUE OF THE AUTHOR.

[1] Christ always comes to the aid of His Church in adversity. Although our Lord Jesus Christ, the eternal Son of the Most High God, demonstrates Himself to be true God in all things, He nonetheless especially reveals His divinity to His own in this: that although He has always permitted His Church, like a ship, to be tossed by the various waves of persecutions, He has never allowed it to be swallowed up by shipwreck -- showing by His endurance in suffering and His strength in defending that He is at once God and man. Thus by the courage of His Martyrs He repressed the diabolical fury of Tyrants; by the wisdom of Doctors He overthrew the perfidy of heretics; and by the living example of holy monks and religious He confounded the abominable monsters of hypocrisy. And since in these times greater storms than usual are arising, what else should we hope for but that the Lord will now, as at other times, command the winds and change all storms into a remarkable calm? Which we trust indeed, and believe without doubt, will be granted to us (as has been seen not once before) by the merits of the Saints. And lest those who await the redemption of Israel seem to be held in suspense too long by the desire of that time, and so that they may more easily bear the delay, I shall briefly recount what happened in our own age through the distinguished holiness of two women, so that our hope, as it were extinguished by the wickedness of these times, may revive by their example.

CHAPTER I.

The Birth and Virtues of Margaret.

[2] A few years before that dreadful battle which was waged between the Spanish and the French near Ravenna in the year 1512 after the birth of Christ, there departed from this life to a better one that most pure Virgin, Margaret's homeland, Margaret by name, truly most precious of all, and adorned with very many miracles. She was born in a humble and small town called Russi, her holiness from an early age. whence not without labor I had to gather those few facts that I have recorded of her deeds. In her, from earliest infancy, illustrious marks of holiness were visible, so that certain pious persons believed -- just as Jerome holds concerning St. James the Apostle -- that she had been adorned by God's grace long before she was brought forth into the light. She was three months old At three she becomes blind: when she lost her sight -- as though it were fitting that she should be deprived of the sight of earthly things who was born only for the contemplation of divine things.

[3] Moreover, from her fifth year, undaunted by any dangers of illness, she always walks with bare feet: she walked with bare feet in every season of the year. She had scarcely reached her seventh year when she began to devote herself to fasting and, lest she be unlike her Spouse, to pursue such poverty that, she lives by begging. renouncing not only possessions but home, clothing, and all other things necessary for sustenance, she lived by alms that she collected. And although her most pure flesh never lusted against the spirit, nevertheless, because she was set before the world as an example at a time when Christian morals were degenerating into Epicurean ways, she continually afflicted her little body with fasts, and in the greatest austerity: vigils, hairshirts, and other austerities -- now indulging late into the night in tears and most ardent sighs to God, now prostrating herself on the ground for a brief rest, or lying upon a bundle of twigs.

[4] But lest anything be lacking in her according to the standard of Christian perfection, God wished to test and examine her, like gold in a furnace, with various afflictions; for fourteen years she is ill: so that, like Job, He exercised her for a continuous stretch of fourteen years with diverse diseases. In which span, truly long, she lived so devoid of all human consolation that, even to increase her pain, she suffers detractors. she was scorned by many as wicked and hateful to heaven; and she who caused no one any trouble was cruelly assailed by the malicious tongues of detractors -- I believe, so that she who emulated the innocence of Christ might also express His patience by enduring. And certainly, if, as the sacred Scriptures say, patience works a perfect work, who will call her perfection in that kind into doubt? James 1:4. Especially since it is established that she pursued her detractors with as much love as others customarily pursue those who love them most, indeed their own brothers. So thoroughly was she free from all indignation well disposed toward them: that when she was most afflicted by others, she then showed the most benign spirit and countenance, always believing herself to be worthy of greater injuries. She affected many with admiration of herself on account of her singular virtues. For in her there was everything that might inspire wonder. always the same: But I was never moved to greater admiration than when I saw her, amid such troubles and such adverse circumstances, always remain the same, with the most constant and most even spirit -- because no virtue can be accomplished without humility of soul, although humility itself, without other virtues, with God's help suffices for perfection.

[5] Although she was so trampled upon by many, yet, so far from her light being hidden thereby, it easily made itself conspicuous, with the darkness overcome. she forms many in the spiritual life: Whence it happened that very many, attracted by the fragrance of her holiness, came to her, and afterward more than three hundred depended upon her precepts and used her as their guide on the path of Gospel advancement; who therefore rightly called her their teacher of life even publicly -- they who had been recalled to the right path by her examples rather than by her words. she consoles all, She was moved by a singular compassion for those whom she knew to be bound by sins; she raised up many who had been cast down by despair, and brought them to place their hope in God, with no one departing from her without spiritual help. For God so equipped her words with that power effective in her words: that, instilling the fear of God on one side and the love of God on the other in the hearts of her hearers, she impelled them all in every way to the imitation of Christ and the flight from sin. This can be seen in a noble matron she converts a matron from vanity: who had previously been wonderfully devoted to the vain pomp of the world: eagerly desiring to hear her teachings, she at last heard them. But God added such power to them that, having gone home from her, she immediately changed her mind and her garment, cast off the whole world, and consecrated herself entirely to prayer alone.

[6] It seems superfluous to describe her deep humility of soul, which was the reason she derived as much joy from contempt as the proud customarily derive from their greatness and glory. This could be recognized most of all when, by God's will, she had gone to Rimini, she flees honor: where she was received by everyone and even by the Clergy itself with such manifestation of joy, such honor and applause, that a person could not be received with greater. She was commonly called a "Saint," and honored in the manner that befits Saints. Finally, since she could not, as she wished, hide herself in obscurity, she was compelled to bestow her blessing on everyone; which having done, she immediately returned to Ravenna, where she was known to few and despised by many, she rejoices in contempt: saying that her peace was only where she was despised. From this it is clearly evident that her humility was by no means feigned, as is sometimes the case with certain persons who abase themselves not in order to be despised but in order to be considered gentle and meek. And this is indeed a double pride: to seek glory by means of humility. But he who is perfectly humble is truly crucified to the world, and, with St. Paul, glories only in the Cross of Christ the Lord. Galatians 6:14. As was also apparent in this Virgin of whom we speak, who wonderfully extolled chastity according to her custom, yet in such a way that she said it could by no means be acquired by human strength and effort.

[7] Hence, when a certain man among those who were piously disposed toward her was most gravely assailed by carnal desires, she obtains for a man that he be freed from temptations of the flesh, and she perceived that he was on the point of succumbing, she admirably strengthened him and exhorted him to resist, saying that those who turned their backs to the enemy were by no means crowned. But when he, distrusting and despairing of victory, nevertheless humbly implored her aid in prayer, she was at last compelled to address him with these words: "Since you despair so greatly about a matter which would be easy for you to obtain if you were willing to exert yourself as much as you can, I assure you that henceforth you will never be in danger or trouble from the conflict of this vice, which you so greatly fear to be overcome by; but you will also lack the crown which you could have obtained by fighting valiantly." And behold, at that very instant he felt himself freed from that vexation, so much so that afterward he could deal with women without danger, as if he had returned to the innocence of children. The same man afterward, having taken the habit of a hermit, survived for a very long time and departed this life not long ago.

(a) Ravenna, as Leander Albertus writes, received a terrible disaster in the year 1512 after the birth of Christ, when the Spanish army was routed, and in that battle Gaston de Foix, the French commander, fell. The city was most cruelly pillaged by the French soldiers, etc. He adds the sacrileges perpetrated during the plundering, and examples of divine retribution.

(b) Russi, as Ferrarius writes in his Notes, is a town between Faenza and Ravenna, closer to Faenza at a distance of five miles. Rossi speaks of it below.

(c) St. Jerome, in his book on Writers, chapter 2, concerning St. James the Apostle: "He was holy from his mother's womb: he drank no wine or strong drink," etc.

CHAPTER II.

Her prophecies and miracles.

[8] Another thing found in her was also most worthy of admiration: namely, that although she was blind, she knew not only things present, but also things future and things very distant and remote. And since it would be tedious to adduce many examples of this, I shall be content with one, which is as follows: A certain woman named Gentile (of whom more will be said later) had placed herself under her guidance, and often visited her, as was her custom in all matters, for the sake of counsel. She knows the secrets of hearts: When, therefore, she could not consult her, because she found her conversing with God, she nonetheless perceived that something had been enjoined upon her by Margaret, in which she clearly recognized the complete resolution of the doubt for which she had come. Whence it is a manifest indication that the secrets of hearts were known to her.

[9] She also predicted many things long in advance, which came about exactly as she had predicted. She predicts the future: Wherefore I conclude, not rashly, that she was inspired by the prophetic spirit. I shall not omit here a certain teaching of hers, most necessary for all students of the spiritual life: that although very many things were divinely revealed to her, she does not make much of revelations, lest she be deceived, she never made much of them, nor placed any trust in them, lest by this means she be unwarily deceived by the devil, who (as the sacred Scriptures say) transforms himself into an angel of light in order to deceive the imprudent more easily. 2 Corinthians 11:14. For this reason she clearly and explicitly instructed that disciple of hers, whom I mentioned above, not to give credence to any thing whatsoever unless the Church proposed it as to be believed: by which single teaching all the illusions of the demon vanish -- illusions which in any case abound greatly in this time, when the throne is being prepared for the Antichrist, whose coming, as St. Paul says, is according to the working of Satan, in all power and signs and lying wonders, etc. -- so much so that scarcely a tenth of those who easily believe in supernatural revelations can escape the wiles of the crafty and cunning enemy. 2 Thessalonians 2:9. as many, overly credulous: Would that this danger were not daily realized, to the great detriment of souls! For men today believe so many useless and dangerous things that they utterly forget what is necessary.

[10] But to return whence I digressed: I say that mental prayer was indeed supremely commended by this Virgin, she commends vocal prayer, yet in such a way that she did not condemn what is called vocal prayer; indeed, she praised it greatly -- namely, that which the Church herself chiefly uses. She said, moreover, that we can by no means become superior to the devil unless we keep our mind continually fixed upon God and dependent upon Him, and union with God; just as iron is wont to hang from a magnet; and that deprived of this union and suspension with God, we would immediately relapse into idle thoughts, from which we would soon be swept away to pernicious ones. Wherefore every effort should be made so that our minds, drawn away from earthly things, may dwell on high, and all our actions be touched with ardent desires toward God, so much so that prayer always precede, accompany, and instruct us. she is seen with a shining head and face: And she could rightly teach these things, since her soul was so greatly rapt into God that she was never not united with Him. Hence her disciple often found her head and face shining with such extraordinary splendor that she could not fix her eyes upon her, however much she wished. Thus the clarity of the soul, from the continual contemplation of God, overflowed into the body itself. The natural faculties of her body were so subjugated she eats reluctantly: that, for many years deprived of all taste and appetite for eating, she approached food with as much distaste as if it were medicine; and she was chiefly driven to this by the fear that she might bring death upon herself. Although she desired death, she did not wish to hasten it, always conforming herself to the divine will, which wished her life to be prolonged for the salvation of others. For whoever is truly Christian considers that one must live and die not for oneself but for God and for one's neighbor.

[11] This, in my judgment, seems sufficient to give everyone confidence in the holiness of this Virgin. It only remains that we treat of her miracles, although her entire life may be regarded as one continuous miracle. But it commonly happens that only those things are reckoned among miracles which are demonstrated by exterior graces; although this very gift, if it be not joined with holiness of life, will be like that grace which Christ says in the Gospel those possessed who will ask, "Did we not do many mighty works in your name?" to whom He will also respond: "Depart from me, for I never knew you." Matthew 7:22-23. Now if I wished to gather all her miracles, I should certainly exceed the bounds of the brevity I have promised. She obtains health from God for many: For she obtained bodily health for countless persons; and there is even now alive one who was present when an energumen was brought to her, tied to a cart, driven to such fury and rage that he could not be held or restrained even by many men. She frees a demoniac: She then boldly seized him by the hand, commanding the demon by the power of Jesus Christ to depart at once from the possessed body; and the demon, obeying the command, immediately abandoned the wretched man, who lives to this day, healthy and free from his unwelcome and wicked guest.

[12] She heals a boy with dropsy: On another occasion, when she had touched a boy suffering from dropsy, with this prayer: "May God restore your health, my son," health was immediately restored to the boy, who still survives.

[13] That disciple of whom we spoke above had a boy whose shins were so distorted and miserably afflicted from birth a boy with distorted limbs partly cured. that he could neither stand on them nor move about except by crawling on the ground. Moved by compassion, when the boy's mother was present, she said: "Arise, Leo" (for that was his name), "and stand on your feet." And he immediately raised himself, though not perfectly healed. To whom she said again: "This suffices for me, my son; for I would not have the honor of your restored health ascribed to me, she sends him to an image of the Blessed Virgin to be completely cured: but wish it to be entirely referred to the Mother of God." Then at her command, two supports having been made, she arranged for the boy to be led by his mother to a certain image of the Mother of God, at that time famous for many miracles; whence not long after, having left the supports there, he returned home completely well. He was afterward ordained to the priesthood, and after a praiseworthy life, died about seven years ago.

[14] Though blind, she visits churches without a guide: This Virgin was frequently seen to visit churches alone and without a companion or guide, just as if she had frequented them her entire life; which leads me to believe that, although deprived of her eyes, she nonetheless saw what she wished. She prophesied many things long before they came to pass, which have now occurred; she predicts many things; among which is the sacking and plundering of Ravenna. As for the rest, we still await their fulfillment -- namely, the reformation of the Church and even the overthrow of Islam: and the overthrow of the Mohammedan sect, which she said would come as soon as Christians agreed rightly among themselves; to which end she herself poured forth frequent prayers to God and enjoined them upon her spiritual disciples. And she declared that these prayers, offered by the united will of all, would without doubt soon obtain the glory of God and the salvation of souls that she sought.

[15] By divine revelation she also instituted a congregation bearing the title of the Good Jesus, whose rules and manner of life I shall shortly describe. And she promised never to cease praying to God for it and for all those who commended themselves to her prayers. She institutes the Congregation of the Good Jesus. That this was true was experienced by those who placed their trust in her promises. For in overcoming vices and in acquiring virtues she brought singular help to them all.

CHAPTER III.

Her death and burial.

[16] At 63 years of age, full of confidence, she dies. At last, full of triumphs, having reached her sixty-third year and her presence being now required for the adornment of heaven, she reached the point where she was close to her final breath. Wherefore, lying on her bed, showing in her countenance -- contrary to the custom of the dying -- a wonderful confidence, having made the sign of the Cross, and wishing to imitate her Spouse, she uttered these last words: "Into your hands, O Lord, I commend my spirit." Having spoken these words, she sought heaven together with Him whom she had always loved. On the following day, when the body was to be committed to the earth, The body the next day is suffused with a most fragrant sweat: they found it sprinkled with a certain sweat resembling dew, which, when wiped away by the disciple with a cloth, and afterward dried at the fire, excited such a fragrance of violets that the whole house was filled with it, and the odor itself remained fresh in the linen for many years. She died on January 23.

[17] Perhaps someone will wonder that God did not adorn the death of His most pure and most loving spouse with as many miracles as He customarily does with some others. This would astonish me too, did I not know that the time has already come of which Christ said that men, in persecuting Saints, would think they were doing a service to God -- as was also evident in Christ Himself, who, according to Matthew, did not perform very many wonders among His own because of their little faith, since they were more deserving of eternal punishments her tomb was disturbed: than of heavenly gifts. Matthew 13:58. In similar fashion, this woman was despised by many, so much so that even after death her tomb, which had been assigned to her as a humble one, was wickedly disturbed and broken, when it ought to have been devoutly venerated. A truly inhuman and cruel deed. She was deemed unworthy, forsooth, of that final honor which is granted to any soldiers, to usurers, to impostors, and to everyone. But how greatly this displeased God was demonstrated shortly afterward. For scarcely a month after this impiety, war broke out, this city fell to the French as plunder, The body was carried elsewhere. and was filled with corpses. Whence her sacred body was secretly taken away and transported elsewhere -- to what land, only those who were present know.

[18] If perhaps it offends some that she was always so greatly harassed, even without cause, certainly to others Why she was always persecuted. who knew her innocence this was a most certain indication of her holiness. For to displease the wicked, who constitute the greater part of mankind, is no less a sign of goodness than to please the few who are good. Moreover, what she was throughout the entire course of her life, time will one day make manifest, as we have seen in the case of other Saints. Today, indeed, whoever seek anything from God through her merits, having immediately obtained their wish, can clearly testify how they have gained what they desired. Thus far, then, I have gathered a few ears, as it were, from the vast field of this Virgin's life. I have deliberately passed over many things, since not everything seemed fit to be committed to writing at this time. I confess that I was unworthy to know other, more divine things, because I could have understood them less well. Many things have also slipped from the memory of men with the passage of time, especially since out of her modesty she did not wish anything praiseworthy about herself to be written.

(a) Rossi indicates this below.

Some rules collected from the teachings of Margaret, Virgin of Ravenna, by which she instituted her Order, bearing the title of the Good Jesus. Collected by Seraphinus Firmanus, rendered into Latin by Philip Zoutaeus, S.J.

Margaret, Virgin at Ravenna in Italy.

From the Italian of Seraphinus Firmanus.

I. When anyone desires to be admitted to this Society, let his words be carefully weighed, along with the end he intends; but let no one in any way be invited to undertake this life, Simplicity in admitting members. nor let much discourse be made about it. If, however, one who is about to enter is found to inquire about many things with curiosity, he is to be deemed less fit for this order, because he lacks the faith and simplicity which are the very foundations of divine things, so that without them all other teachings are applied in vain.

Prayers to be said by those admitted. II. When anyone has been admitted, let him immediately say with devotion five times the Lord's Prayer and the Angelic Salutation, and let him promise a change of life, so that this renewal may begin from the sacred wounds of Christ, in reverence for which this prayer is recited five times.

General confession. III. Let him make a general confession of his entire past life, in which he should strive with all his power to attain contrition and to make satisfaction to those to whom he knows himself to be obligated, especially if he has made any reasonable vow to God or to the Saints.

Daily meditation. IV. Let him apply himself diligently to prayer, especially mental prayer, and each day let him recollect himself for some time in some interior exercise -- now meditating on the Passion of Christ, now on death, now on the punishments of hell, now on the glory of the heavenly Paradise. And even if he experiences much difficulty in this exercise at the beginning, he should not on that account cease, but endure all things for the honor of God, without whose difficulties no one can arrive at Him.

Frequent communion and confession. V. Let him approach the divine table frequently, although this rule does not apply to all in the same way, but according to each person's faith and ardent desire. Wherefore some will do well to frequent this divine banquet every month, or even more often, according to their disposition; others even every two months. But all must receive this Sacrament at least four times a year, if they wish to be members of this Society. As for confession, no fixed rule is prescribed, since the more frequently it is made, the more it conduces to the salvation of souls, especially so that we may not persist in our sins.

Hypocrisy to be avoided. VI. Let all avoid hypocrisy and singularity, and let them not strive to appear good, but to be so. This they will easily accomplish if they refer everything they do to the honor of God and the salvation of souls, and not to their own glory.

Vain conversations to be avoided. VII. Let all avoid idle conversations -- namely, those which serve neither our own nor others' progress -- especially those in which the faults of one's neighbor are reported. Nor should they delight in hearing news or jests, since he who does not know how to bridle his tongue labors in vain in the way of God. This teaching must be considered very carefully, since most people, indeed nearly all, are hindered by this vice from aspiring to perfection.

Rash judgments. VIII. Let them always interpret everything in the best light, judging no one in heart or mouth. But if they see anything sinful done by another, let them try in some way to deceive their senses, or at least to diminish the fault by ascribing the entire cause to the devil, and considering their own weakness, by which, if tempted in the same way, they might perhaps have fallen more shamefully. A divine teaching, indeed, but observed by few. Which is also the reason that we never gain a perfect victory over our sins. For we are accustomed to be indignant about the faults of others. We shall then overcome our sins with divine help when compassion for our neighbor moves us.

Vainglory. IX. Let them flee vainglory with every effort, for just as a worm born from wheat gnaws at the wheat itself and eventually corrupts the whole, so vainglory, born from virtues and good works, corrupts those very things. Therefore, when we fight against this vice, our own sins should be recalled to memory; on the contrary, all good works should be consigned to oblivion, as full of filth and unworthy to be offered to the eyes of God, but rather worthy of punishment if God should judge us more strictly according to the rigor of His justice.

X. Let all strive with all their strength to flee evil thoughts, Evil thoughts. because they render us most hateful and abominable to God, who refuses to dwell in an unclean heart, but only in one that is tranquil and composed. Therefore, those who entangle their mind in wicked thoughts truly carry the punishments of hell continuously within themselves, and are full of bitterness and spiritual disgust, and so are attacked by two demons, namely sloth and lust. Whence at last they cease to conquer and even cast away the hope of their salvation. The remedies for these things are proposed in the following rules.

Thoughts to be manifested to a spiritual Father. XI. All their thoughts should be manifested to a spiritual Father. For by this means the devil loses his strength; moreover, it is a singular gift of God to be guided in the way of virtues by a good director. And even if they may not have found one entirely to their liking, they should nevertheless not abandon the use of this remedy, at least in confession, since the power of that Sacrament will supply what is otherwise lacking.

XII. Let them place all their hope and confidence not in friends or relatives All things to be referred to God. or any other thing of this world, but in God alone, to whose honor all our love should be directed. By this means a guide will never be lacking to us; indeed, we shall rightly use human means so that we shall neither grieve at their lack nor rejoice overmuch at their abundance.

Adversities to be borne. XIII. Let them take it well if they are rebuked by anyone, and let them neither excuse themselves nor shun afflictions, nor those things which are considered adverse, such as mockeries and contempt, even when they have acted rightly. For otherwise we shall never gain a victory over ourselves by fleeing; rather, we shall always carry about with us our disordered impulses, to be afflicted daily with ever greater trouble. Not to be sought out. I would not wish, however, that anyone should deliberately seek out a fight for himself, but if one is offered, let him endure it with a brave spirit; because he who seeks it out of set purpose seems to presume too much upon himself, as if victory were in his own hands. Which fervor is not sufficiently prudent, nor is it free from arrogance; wherefore it must be kept within the limits of humble discretion.

XIV. Let the things about which one has been admonished be carefully pondered in the mind, Admonitions to be received with a grateful spirit. and let it not be permitted that the result be compared to seed which, because it fell upon rock, cannot take root and therefore withers; but let the effort be made to obey one's Superiors always, and not to reject any admonition, even the harshest; rather, let it be borne with an even spirit, especially if one desires to begin well. For it is not hard to be of tranquil mind when nothing is opposed to us; but when we are overwhelmed on all sides, as it were in a moment of time, with infinite evils, then it is easy to see whether we are true or counterfeit gold. In this single teaching is contained all the profit of the spiritual life, because the greater part of men wish to obtain the crown without a prior combat, which God, however, will not give except to him who, armed with patience, has fought the good fight.

One must be content with one's own state. XV. They must be content with the state to which they have been called. If to marriage, let them observe what befits that manner of life. If anyone lives in virginity or the priesthood, let him not desire to be elevated higher, nor devote himself to the accumulation of ecclesiastical benefices or revenues, but to fervor and virtues. Let such a one also flee lies, jests, and trifles, and not inquire into the manners or deeds of others; but let him obey his Superiors and, like the sun, give light to all by the example of his good works.

To be observed by a virgin. XVI. She who is a virgin should be humble and chaste, not only in body but also in mind and thought. She who is a widow should strive for the same, and should flee like poison new rumors and detraction. She who is joined in marriage by a widow, should always foster and preserve peace, and in all things comply with the will of her husband, by a married woman. yet in such a way that she commit nothing contrary to God.

Wicked inclinations to be overcome: XVII. Let them strive with all effort to conquer disordered movements of the soul; for it would be better to suppress some passion -- for instance, of anger, indignation, or desire -- than to scourge oneself forty times or to fast for an entire year. It would likewise be better to go to a funeral than to a banquet, since in such assemblies, occasions to be avoided. unless God almost miraculously provides, we are wont to sin either by tongue or by hearing; for it happens that he who does not flee the occasion of sin falls into sin.

Wicked company to be avoided: XVIII. Let them shun the evil customs and company of others, unless perhaps necessity or charity should counsel otherwise; nor let anyone plead the title of friendship or kinship, since the law of justice commands that God be loved and honored above all.

And curiosity. XIX. Let them first learn to govern and rightly moderate themselves, so as to be afterward more fit to govern others; nor let them curiously investigate the errors and vices of their neighbor, or desire to know everything, since this curiosity is very harmful to our soul. For the more one desires to see, the less one usually sees; and he who desires to speak rightly becomes mute; and he who desires to know much becomes ignorant; and he who strives to make himself great often becomes small; and finally, he who wishes to be wise becomes utterly foolish.

All things to be done out of love of God. XX. Let them do all things out of love of God, and strive to please Him alone. With this intention and end let them approach prayer; with this let them take food and sleep; with this, finally, let them attend to all their affairs. For with this alone they can merit as much with God in all things as, on the contrary, the impious can demerit. O how blessed we would be if, always endowed with and, as it were, bound by such a mind, we would never move either our eyes or our hand for any other purpose! At the same time I say that we should do nothing out of fear of hell, or desire for heavenly happiness, or for the sake of any other thing (although these are not evil ends), but that it should be counted as a special grace to be able to do something out of love for so great a God, being unworthy of every other grace. And this is a most useful secret for the devout soul.

All things to be ascribed to God. XXI. Let us all be persuaded that we have no goods of soul or body from ourselves; therefore all good things should be ascribed to the divine goodness, or to the merits of the Saints; by which means we shall keep ourselves free from all pride and vainglory.

There is no turning back. XXII. One must never turn back on the path of perfection, nor must one abstain from any well-begun work through fear of the world or temptation of the devil; because this regression is so dangerous in this Society that I have seen few, when they had thus fallen away, return to themselves through repentance -- so much so that it would have been far better for them not to have known the way of truth than to have departed from it once known.

One must think well of all. XXIII. Let them think well of all, and pray for all, especially for calumniators and adversaries, wishing them every good that pertains to soul and body, and counting themselves as nothing. And let them do this in deed rather than in words. Nor should they ever reveal their virtues (for virtues once disclosed often perish), nor say much or promise anything that, coming from themselves, could be good -- recognizing that every good is greater than their own powers, and that they can glory in nothing as their own.

Fasts. XXIV. Let them fast on all vigils instituted by the Church, on the Ember Days, in Advent, in Lent, and on all Wednesdays, Fridays, and Saturdays throughout the year. Prayers for the deceased. If a vigil falls in the week, the Wednesday may be omitted if two days of fasting cannot be observed. If anyone from this Society dies, let all Priests offer the sacrifice of the Mass for his soul, and let the others recite one hundred times the Our Father and Hail Mary; yet in such a way that those who cannot fulfill this do not sin. In the same manner, let all who can recite twenty-five times the Lord's Prayer and the Angelic Salutation each day of Advent. And other prayers. Likewise, it will be expedient to recite five times the aforesaid Lord's Prayer and Angelic Salutation each day from the beginning of Lent until Palm Sunday, in memory of the crown of thorns of Christ. On Palm Sunday, forty times, in honor of the forty days which Christ fasted in the desert; on Monday, fifteen times; on Tuesday, thirty-three times, in honor of the age of Christ; on Wednesday, thirty times, in memory of the coins for which He was sold; on Thursday, twelve times, in honor of the Apostles; on Friday, five times, in honor of His wounds; on Saturday, one hundred Hail Marys, in honor of the Mother of God. On Easter Sunday, let them say five times, standing, the Angelic Salutation, as a sign of joy at the Lord's resurrection, and let them also hold a burning candle in their hand. On Good Friday and on the vigil of the Annunciation, let them fast on bread and water. Those who observe these things should know that they merit; but those who cannot observe them should know that they do not sin.

I have collected these rules from the words of this divine Virgin; which, although they may perhaps seem difficult to observe, one should consider that through them the devotion of the Saints is obtained, so that by their merits the way of virtues is made easier. Let each one, therefore, receive them according to his capacity, and let him conceive that faith by which all things will become easy for him. Amen.

ANOTHER LIFE

By Girolamo Rossi, Book 8 of his History of Ravenna.

Margaret, Virgin at Ravenna in Italy.

From Girolamo Rossi.

[1] When Julius II presided over the Church of God and Maximilian was Emperor, Margaret, a Virgin celebrated for holiness and innocence of life, died at Ravenna. Margaret's homeland, family. She was born in the town of Russi, which belongs to the territory of Ravenna, formerly called Lungipressum, about ten miles from the city, of the Molli family; and from her very cradle she had given evidence of holiness. At three months she was made blind; and when she had reached her seventh year, abstinence and other austerity from an early age; abstaining from meat and eggs, except on Sundays and feast days, she ate only once a day. This manner of living she not only maintained throughout her entire life, but for the greater part subsisted on bread and water alone. This can seem all the harder, since she always walked with bare feet, and never slept in a bed but either on the ground or on bundles of twigs; and very often at night, to pray to God on her knees and also to wrestle with the demon combat with the demon, -- who was troublesome to her and sometimes dragged her by the hair -- she rose constantly from her bed, if that could be called a bed.

[2] After she had lived for some years in that town, she betook herself to the countryside, to the estate of St. Pancratius, taking great delight in the company of young Virgins, whom she continually taught the divine precepts and the right way of living. Thence she went to Ravenna, illnesses, where she lived first among the sacred Virgins of St. Stephen, and then in a house which Laurence Oriolus, a very wealthy farmer and her disciple, had purchased for her. There, for fourteen years she was continuously and most grievously afflicted with the most serious diseases, especially since her holiness and her illness were also mocked by many, mockeries; and her name was torn by many calumnies. She was an illustrious example of patience; yet she admonished those very mockers and slanderers, if she could, lovingly, to desist, for they were heaping sins upon themselves. Or, if this was not possible, she constantly and assiduously prayed to God for their pardon. her patience amid all this, And what seemed altogether admirable was that amid so many diseases, calumnies, and poverty, by which she was always most greatly oppressed, she always maintained a cheerful countenance and a tranquil spirit, and was so free from all indignation that no one was ever found who had seen her disturbed.

[3] Yet this dark storm of so many miseries could not suppress the light of her holiness so as to prevent it from shining forth. Her teaching of virtue. For very many, depending upon her words and precepts, called her their Teacher, because she stirred them to piety and the true worship of God by the examples of her most holy life rather than by words. In her, among all other virtues, mercy toward those who sinned and kindness shone most brightly; nor was there ever anyone who, the efficacy of her words, by the admirable virtue of her words and her exhortation, did not feel himself consoled and almost refreshed in his miseries, and made cheerful, and recalled from his sins and from the path of perdition. Although this happened very often, it was most especially seen in a noblewoman who, moved by the fame of her holiness, had come to her, adorned with much gold and elegant ornaments. God bestowed such power on Margaret's speech a matron converted by her: that the noblewoman, having laid aside all her adornment before she departed from her, devoted herself entirely to God.

[4] When, however, she was traveling to Rimini, and the entire populace together with the clergy had come out to meet her her flight from honor, and called her a holy woman and venerated her, it is not easy to say how greatly she bore this with displeasure. And when, compelled by their unceasing prayers, she had blessed them, she immediately flew back to Ravenna, having finished the divine business for which she had come, her prophecies, fleeing mortal honors. There she prophesied many things by divine revelation, especially the devastation of the city which the French carried out in the following years. And, to pass over the rest, I will record this one thing: that when Gentile, a woman most dear to her, had once come to her to consult her, and yet could not, because she found her speaking with God, nevertheless from Margaret's words, the secrets of the heart known, which she had turned to Gentile in the same conversation, Gentile knew that Margaret, by God's indication, had perceived the feeling and desire of her soul for which she had come; and, with those present not at all perceiving it, had given her counsel through a hidden meaning in her words.

[5] The splendor of her face. Her face was sometimes seen by the same Gentile to shine so brightly that she could not look upon her directly. She was endowed with such a stupor of the senses that for many years, not perceiving the sweetness of food, she ate only with the greatest difficulty, solely to avoid dying. Demoniacs healed. Those agitated by an evil spirit, whom ten men could hardly restrain and control, she seized by the hand, and they offered no resistance; by divine power, having commanded the demon to depart, she freed them. A boy with dropsy healed. She restored to health a boy suffering from dropsy by the mere touch of her hand, when she had prayed to God for his recovery. She healed Leo, the son of Gentile, who had been born with distorted feet so that he could not walk.

[6] And others. But if I wished to narrate such things, the account would be drawn out far too long; for they are more amply available in the accounts of those witnesses who, by order of Pope Paul III, at the request of Federico Gonzaga, Duke of Mantua, at Ravenna, when an inquiry was held on these matters by Giovanni Francesco Petitto, Governor of the city, The miracles examined. related these things that we have just mentioned, and many more besides, under oath, in the year 1537; with Pietro Andriolo, Roberto Aldrouandino, Ubertello Gordio, Giovanni Franco, Marc'Antonio da Porto, and Luigi Pritello, who then held the office of Sages of the Ravennate Magistracy, overseeing the proceedings.

[7] But I shall not pass over in silence what Antonio Bianchini of Russi reports: A sick woman healed. that his wife, suffering for eight days from a disease of the lower intestine, in which the fecal matter moved upward -- a condition considered fatal by the physicians -- was immediately restored to health when this Virgin prayed to God for her recovery. Sight restored to a blind man. Also Barnaba, uncle of Pasqua of Ravenna, who had been the wife of Luigi Merlini, having gone blind, was restored to sight.

[8] When at last she had fallen into a slight fever at the age of sixty-three, sensing her death, she spoke at length about divine matters; and when she had reached her end, she rose up Death in the presence of the Saints. and breathed forth her soul. And they say that Gentile was accustomed to testify that at that moment she saw the heavenly Saints, who had come to receive the soul of her teacher as it departed from the body; and for that reason she herself rose reverently at the last moment. This was the year from the birth of Christ fifteen hundred and five, on the tenth of the Kalends of February. For two days the sacred body was kept unburied; A sweet sweat from the lifeless body. during which time, as the face grew moist with sweat as if with dew, and Gentile, the constant companion of her teacher, wiped it with a handkerchief used for wiping the nose, the handkerchief, dried at the fire, gave off a most sweet fragrance of violets, which remained in the same handkerchief for many years afterward.

[9] She was buried at Ravenna in the church of Sant'Apollinare Nuovo, in a rather humble tomb. When in later years this tomb was destroyed, Laurence Oriolus, who had profited greatly from her company and counsels and most greatly venerated her, thinking that this had happened because the Virgin had chosen another place for her burial, The body carried elsewhere, not without the appearance of a miracle. obtained permission from the custodians of the church, and placed the bones with the greatest reverence in a sack, loaded it upon a donkey, and prayed to God and to that Virgin that they would command the donkey to go where she wished to be buried. The donkey, urged by no noise or signal, proceeded straight through the street called the Piazza Maggiore to the city walls, and turning to the right, passed through the Ursicina gate as the sun was setting. Thence through the suburb, along the river Viti, having gone a short distance, it crossed the river at the second milestone from the city, and, with Laurence continually protesting to no avail but contemplating the mystery with immense reverence and wonder, pressing forward until it reached the river Montone, it also crossed that not far from San Marco, and took the road along the river. The beginning of this journey brought no small joy to the pious man, who was silently considering the matter, because he thought it likely that the body would be carried to the little church of his own people, since the road led not far from it. But when they arrived there, the donkey did not stop; rather, it proceeded and made its way to San Pancrazio. By now much of the night had passed, and under a rather large tree not far from the doors of that church, a great number of fireflies had gathered, which brought so much light that it could easily have been judged a miracle. The donkey made its way to this place, and when it stopped there, it took not another step. The pious man, understanding from this that the holy Virgin had chosen that place for her burial, dug a pit, arranged the bones in a grave, and covered them with earth. And immediately, as the fireflies vanished, the dead of night spread its darkness.

[10] Miracles after death. Many wondrous things have been obtained in later times, down to this day, through vows made to her -- which it is not our purpose to relate, since Seraphinus Firmanus, a Lateran Canon and also Canon of Porto, a man outstanding in eloquence, learning, and integrity of life, has expressed them more fully in the small treatise he wrote on the life of this Virgin and of Gentile.

(a) Julius II held the papacy from October 31, 1503, to February 21, 1513.

(b) Maximilian I succeeded his father Frederick II in the empire toward the end of the year 1493; he died on January 12, 1519.

(c) Seraphinus narrates this somewhat differently above.