CONCERNING S. LEA, WIDOW, MOTHER OF NUNS, AT ROME.
ABOUT THE YEAR 383.
Preface Lea, Widow, Mother of Nuns, at Rome (S.)
[1] The tables of the Roman Martyrology conclude this day with the praise of this Saint in these words: "At Rome, S. Lea, widow, whose virtues and passing to God S. Jerome describes." Similar words were read before in Molanus in his first edition of additions to Usuard, Name in the sacred calendars. likewise in Felicius and Canisius. Very many afterwards followed in their calendars, and with a fuller eulogy Ferrari in his Catalogue of the Saints of Italy. S. Jerome had come to Rome in the year 382, summoned by Pope S. Damasus to a Council then held at Rome—namely, as he says in epistle 16 to Principia, when "ecclesiastical necessity had drawn him to Rome with the holy Bishops Paulinus and Epiphanius," etc. He remained there for three years, assisting Damasus in ecclesiastical correspondence and responding to the synodal consultations of East and West, as he himself indicates in epistle 11. It happened, moreover, at that time that Praetextatus, the Consul-designate, a sacrilegious man and worshipper of idols (as he calls him in epistle 61 to Pammachius), died; and it also happened that S. Lea died. Seizing this occasion, S. Jerome wrote the epistle 24 to S. Marcella which we give here, comparing the passing of both and showing how great is the difference between the death of the Saints and that of the pagans. He also mentions this encomium written by himself in epistle 15 to the same Marcella, in these words: Acts in the epistle of S. Jerome. "Let no one reproach me for praising or censuring certain persons in my epistles, since in reproving the wicked there is correction for the rest, and in proclaiming the best, the zeal of the good for virtue is stirred up. The day before yesterday we had said some things concerning Lea of blessed memory; immediately it stung my soul, and it came to mind that we ought not to be silent about the Virgin"—namely S. Asella—"we who had spoken about the second order of chastity"—that is, the widow S. Lea—whom Ferrari writes was previously married to a noble Roman man, but his name is nowhere revealed.
ENCOMIUM OF HER LIFE.
By S. Jerome, Epistle 24 to S. Marcella. Lea, Widow, Mother of Nuns, at Rome (S.)
BHL Number: 4809
[1] When, at about the third hour of this day, we had begun to read the seventy-second Psalm—that is, the beginning of the third book—and were compelled to teach that part of the title itself pertained to the end of the second book and part to the beginning of the third—namely, that "The hymns of David the son of Jesse are ended" was the close of the former, and "A Psalm of Asaph" the beginning of the next—and we had arrived at that place S. Lea is to be praised, in which the just man says: "If I had said, I will speak thus: behold, I would have betrayed the generation of your children"—which we do not have so expressed in the Latin codices—suddenly it was announced to us that the most holy Lea had departed from her body. And thereupon I observed you turn so pale that truly there is scarcely any soul, or none, that does not burst forth sorrowfully when its earthen vessel is broken. And you indeed grieved not because you were uncertain of the future, but because you had not rendered the mournful office at the funeral. Finally, in the midst of our discussions we learned that her remains had already been carried to Ostia. You ask: What is the point of this recollection? I shall answer you with the words of the Apostle: Much in every way. First, because she who, having trampled the devil underfoot, has now received the crown of security, should be accompanied by the rejoicings of all. Second, that her life may be briefly set forth. Third, that we may show that the Consul-designate, boasting of his achievements, is in Tartarus. Rom. 2
[2] And indeed, who could raise the life of our Lea to its due praise? So wholly was she converted to the Lord that she became the head of a monastery, on account of a life spent in austerity and humility. the Mother of Virgins; that after the softness of garments she wore down her limbs with sackcloth; that she spent sleepless nights in prayers; and that she taught her companions more by example than by words. She was of such great humility and so submissive that she, who had once been a mistress of many, was thought to be the handmaid of all—except that in this very thing she was all the more a handmaid of Christ, since she was not regarded as the mistress of men. Her garment was unadorned, her food was cheap, her head was unkempt; yet in such a manner that in doing all these things she fled the ostentation of each, lest she should receive her reward in this present world. Now, therefore, for a brief labor she enjoys eternal blessedness; she is received by the choirs of Angels; she is cherished in the bosom of Abraham; and with the once-poor Lazarus she beholds the rich man in purple—and not the Consul in his triumphal robes but in mourning—seeking a drop from the tip of her smallest finger. O what a change of things! He whom, a few days ago, the pinnacles of all dignities preceded, who, as though triumphing over conquered enemies, ascended the Capitol's heights, whom the Roman people received with a certain applause and dancing, at whose death the whole city was shaken—now desolate and naked, is confined not in the milky palace of heaven, as an unhappy voice falsely claims, but in squalid darkness. But she, whom the secrecy of a single room enclosed, who seemed poor and insignificant, whose life was thought to be madness—she follows Christ and says: "What we have heard, so also have we seen in the city of our God," and the rest. Wherefore I admonish, and weeping and groaning I declare, that while we run the course of this world, we should not put on two tunics—that is, be clothed in a double faith; that we should not be weighed down by the leather of sandals—that is, by dead works; that the wallet of riches should not press us to the ground; that we should not seek the help of a staff—that is, of secular power; that we should not wish to have both Christ and the world; but rather let eternal things succeed to the brief and perishable, and since daily (I speak of the body) we are dying in advance, let us not suppose ourselves perpetual in other matters, so that we may be perpetual. Thus the holy Doctor, encompassing many virtues in a few words. Ps. 47.