Zosimus

ON SAINT ZOSIMUS, BISHOP OF SYRACUSE IN SICILY.

AROUND 660

Preliminary Commentary.

Zosimus, Bishop of Syracuse in Sicily (St.)

[1] Syracuse, an ancient city of Sicily, is adorned with the illustrious praises of the principal Greek and Latin writers, whose Church, as Pope Leo X testifies in a Brief sent to the Syracusans in the year 1517, The first Bishop of the ancient Syracusan Church was St. Marcianus: is asserted to be the second after Antioch to be dedicated to Christ, when St. Marcianus, ordained Bishop at Antioch by St. Peter, was directed to Syracuse to preach the Gospel of Christ. He is venerated on the fourteenth of June: in whose praise there exists an illustrious encomium, drawn from a manuscript codex of the Vatican Library, and rendered into Latin by James Sirmond, and published by Octavius Caietanus of Syracuse among the Lives of the Sicilian Saints. In this encomium the ancient author, who flourished in the eighth century of Christ, digresses into the praise of St. Theodosius, who was likewise Bishop of Syracuse around the year 700, and is venerated on the eighteenth of May, whom he says was aroused by the example of St. Marcianus and St. Zosimus, about whom we now undertake to treat, as though these two had been the preeminent Bishops among the Syracusans. Theodosius, he says, the most holy Bishop of the Syracusans at that time, occupied the throne of this See with the highest praise of sanctity and justice, in his Acts St. Zosimus is praised extraordinarily: following in the footsteps of his predecessor Marcianus: and not only of this one, but also of the most benign Zosimus, who governed the ecclesiastical flock most beautifully, and adorned his life with alms and prayers, great continence and vigils: regarded as an Angel: and, to say it in one word, he so lived as an emulator of the Apostles and Angels that he seemed an Angel without flesh in a body: by whose prayers, may we too obtain mercy from the just Judge on the supreme day of retribution.

[2] So far that encomiast, than whom another, more ancient and sufficiently near to the time of St. Zosimus himself, praised the same one, reciting in his feast to the Syracusan assembly the principal Acts: which as yet, as he said and wrote, are not found in the Greek language, but were formerly rendered into Latin, His Life written in Greek: which Philip Ferrari had from a manuscript codex of the Church of Benevento, and from it he published an excerpt in compendium for this thirtieth of March in the Catalogue of the Saints of Italy. Another copy from the manuscript codices of the Church of Bovina was obtained by the aforementioned Caietanus, formerly rendered into Latin: and with the diction somewhat polished he published it among the Lives of the Sicilian Saints, and we give it from there here. He adds that he also had the Life of St. Zosimus in

distributed into lessons from two Syracusan handwritten books, one of Andrew Curtopasso, Canon of the Syracusan Church, the other of Joseph Madrensio, Jurisconsult, but both were incomplete and curtailed: moreover, all are recognized from the very style, phrasing, and many words which the Latin translator retained, to have been translated from Greek sources. From these are read: Solomon the three-named, Faustus and Zosimus holy among the Saints, Theodore the thrice most blessed Roman Pope, Fortunatus the God-beloved Deacon, Papa Marcus for Father, Archpriesthood, etc. Indeed at number 15 it is said that he addressed the Abbot Paul in the Roman tongue, contrary to the native custom and common use of speaking Greek. Various things indicate that the author of this Life was nearly contemporary with St. Zosimus himself: thus at number 4 he says thanks are to be given to God, because in our own times, by a nearly contemporary author: although we are unworthy, it was granted us to enjoy Father Zosimus; and immediately in the Prologue as also in the Epilogue he addresses the elders as eye-witnesses, admiring his virtues and holiness, and commemorating miracles worthy of remembrance. He also confesses that he received what is related at number 8 from St. Elias the successor; what is at number 14 from John the Deacon and his Notary; but hitherto anonymous: what is at number 16 from Maurus, who managed his storehouse; what finally at number 22 from Fortunatus, likewise his Deacon. The name of the author is nowhere expressed, nor was he St. Elias the successor, as Ferrari supposed, because we said that the author inserted what he had received from Elias as narrator.

[3] At what precise time he lived or departed this life is not indicated; two characteristics, however, lead to some knowledge: the time of his life is inferred from the Pontificate of Theodore: the first is Pope Theodore, by whom he is said to have been appointed Bishop. He presided over the Church from the twenty-fifth of November of the year 641 until the fourteenth of May of the year 649. That he was ordained, however, in one of the last years of Theodore, the other characteristic seems to require, from the presence of the Emperor Constantine, whom Theophanes records to have spent the last six years of his life in Sicily and especially Syracuse, under the twenty-seventh year of his reign, in which he was killed in the bath there, and he asserts that Constans left Constantinople for Syracuse in the year of his reign, which was the year of Christ 661. Since, moreover, St. Zosimus spent thirteen years in his episcopate, whether also from the stay of the Emperor Constans spent at Syracuse? by the said reckoning he would have lived until the year 662, having died either on the twenty-first of January or this thirtieth of March, and would have been appointed toward the end of the year 648. And since St. Zosimus died at ninety years of age: he would have been born around the year 571, and made Abbot around the year 608. Since, however, there was a Bishop George at Syracuse in the year 668, to whom letters of Pope Vitalian were addressed in that year, and since between St. Zosimus and George sat St. Elias and indeed also Theodore, if the lists are to be trusted, in which Peter the predecessor is omitted: perhaps the death of St. Zosimus should be placed earlier, and it should be said that from the visit of Eupraxius the Chamberlain of the Emperor one cannot sufficiently infer the presence of the Emperor, but it suffices if Eupraxius the Chamberlain was sent to manage the fiscal revenues of the Prince in Sicily. For Caietanus asserts that in the exemplar it is written thus: whether his Chamberlain, sent as Procurator, dealt with St. Zosimus? A certain Eupraxius, Chamberlain of the Lord Emperor, exercising the management of the Imperial chambers of the city of Syracuse with the whole island, having gone forth from the presence of the royal power, etc. But that these things were omitted in the text, I do not approve. Caietanus therefore establishes that St. Zosimus departed from the living in the year 656. In doubt we have noted above that he died around the year 660, whether two or three years should be subtracted or added.

[4] That the sacred veneration was not delayed for very many years after his death, Sacred veneration given not long after death: the Acts themselves reveal at the beginning and end, but what feast day was his, is not indicated. The Greeks chiefly celebrate him on the twenty-first of January, on which day in the Menologion of the Emperor Basil Porphyrogenitus the following is read: Zosimus, enrolled in the number of the Saints, was born in Sicily of Christian parents, not indeed wealthy and rich, but certainly endowed with moderate means, eulogy for January 21 from the Menologion of the Emperor Basil: in a village close to the monastery of St. Lucy the Virgin, and given as a gift to St. Lucy, he was nourished and educated in the same monastery, and made the guardian of the precious tomb of the same Virgin. When he visited his parents, they thought he should make no delay there, but should return immediately to the precincts of the monastery after mutual greetings, because they said he ought to be where he had also been consecrated by them. And when at thirty years of age he was appointed head of the same monastery, not long afterwards he was made Bishop of Syracuse by Pope Theodore of Rome, and diligently governed the people entrusted to him by his office, continually teaching about eternal life, about judgment, and about reward, and then he ended his life at fifty years of age. So far that text, which, taken from the Life soon to be given, but found elsewhere incomplete and distorted, is not without errors. He was not fifty or pentekonta years old, but ninety or ennenekonta; Greek Menaia: which error is very easily committed among the Greeks, since these individual ages are expressed by a single letter, and one not very dissimilar. The same error is in the printed Menaia; in which parents are attributed to him living in self-sufficiency, who had goods sufficient for living. The forty years spent in the governance of the monastery are everywhere covered over in silence. In the manuscript Synaxarion of Paris at the Clermont College a briefer eulogy is formed in these words: Memorial of our holy Father Zosimus, Bishop of Syracuse in the island of Sicily. He was born of Christian parents: and manuscript Synaxarion: with whom when he was growing up, he was appointed guardian of the tomb of St. Lucy. With the passage of time, when he was adorned with an accumulation of virtues, he received the Episcopal dignity, conferred by the Roman Pontiff Theodore: and at last, on account of the indwelling grace of the Holy Spirit, he performed illustrious miracles, and thus departed to God in peace.

[5] The Greeks in the Menologion of Cardinal Sirletus and the printed Menaia have these few words for this thirtieth of March: by others he is assigned to March 30: Likewise of our holy Father Zosimus, Bishop of Syracuse. By this example, cited in the Notes, it is recorded in the Roman Martyrology: At Syracuse, of St. Zosimus, Bishop and Confessor. Also recorded by Caietanus in the Sicilian Martyrology, by Ghinius in the Birthdays of the Holy Canons, and by Bucelinus in the Benedictine Menologion. The same veneration is augmented by sacred hymns, responsories, and antiphons, which were customarily sung in his solemnity, and published by Caietanus in his Observations, from which we cite several things in the Notes. At the second Vespers at the Magnificat this Antiphon was customarily recited: Hail Father and best Pastor, he is invoked against the plague: our salvation and life, Zosimus, grant us healing of soul, drive away the plague and remove diseases, and those who extol you with the most abundant applause of praise, free from evils.

[6] Pirrus in the Account of the Syracusan Church, page 137, records that St. Zosimus gave a font in which infants might be washed with holy baptism, a baptismal font given: to the church of St. John the Baptist outside the walls in the fortress of Maniaces, as a Greek inscription shows, which is rendered into Latin: Gift of the sacred baptism of Zosimus, a gift of God. He adds that to this day that font still serves the use of holy water.

LIFE

By a contemporary Sicilian author.

From manuscript codices of the Church of Bovina, published by Octavius Caietanus.

Zosimus, Bishop of Syracuse in Sicily (St.)

BHL Number: 9026

FROM MANUSCRIPTS.

PROLOGUE.

[1] Today an illustrious day, wonderful with heavenly splendor, and not to be ranked below the rest, is present: On the feast of St. Zosimus: let us exult and rejoice in it; and this, as is fitting, in the Lord: for praise befits the upright. Since therefore this most festive day has dawned, we wish to bring before you those things which may refresh and satisfy your holy zeal; the best and most important things are presented: especially since it is established by divine laws that we should share in the memories of the Saints; for the subject of our discourse and the argument of our narration is our most holy Father Zosimus. I will therefore approach, about to deliver a truly pleasant discourse; for it is sweet to cultivate the memory of the Saint's very name. Wherefore, selecting a few things from many, I will set forth his illustrious deeds as briefly as I can. For what shame would it be, when we see the deeds and lives of the impious described, or rather often fabricated, with such great zeal and labor by pagan writers for their own and their subjects' memory, if we should consign the pious and illustrious deeds of the Saints to oblivion? For with all declining and intercepted by death who had the most holy life of Zosimus or his signs before their eyes, it would surely have happened, had they not been committed to writing, lest the memory should perish with the death of the elders: that the treasure and abundance of such great virtues would lie hidden from us: and you, whose age is more advanced, and who can accordingly retain something in memory of the miracles performed by the holy man, would have passed these things by, merely admiring the man's virtues and holiness, and considering them of great account. And indeed the works of virtues are much greater than those things which are wonderful beyond nature: for an illustrious act of virtue persuades the incredulous, leads the forgetful to remembrance, and the slow to the path of knowledge: therefore those who were before us took care to commit the praiseworthy acts of preceding Saints to memory.

[2] But it is necessary, most beloved Brothers, since you have come together for this festive and celebrated day, that we should ardently implore the help of the holy man, that he himself may supply to us by his prayers the strength and spirit for speaking, the patronage of St. Zosimus must be implored: that the commemoration of his praises may be for our benefit and salvation. And indeed the memory of the just is with praises, which may not undeservedly be bestowed on this one alone, for the reason that he himself partook of all the virtues of the Saints; who embraced the virtues of the Saints: with which, as he was endowed while living, so being dead he enjoys immortal life with the Saints: for they live for God who live according to his precept, and despise the delights of this life, and wear down and tame the body with fasts and vigils as the enemy of the mind; he wore down his body: namely so that they may overcome the force of the effervescent appetite, and thus incline God to mercy, moved by humility. For nothing indeed more surely wins God over than punishments inflicted on the body for the sake of God alone: indeed the same is also won by the pious tears of men: for one of the Brothers said, but also tears persuade God; and even (if one may say so) they do violence. And in this kind of exercise it is wonderful how few have persevered constantly: for rightly it is said, Many are called, because of the communion of nature, but few are chosen, because of constancy. Matt. 20:16

[3] Although indeed God confers on all everything necessary for salvation, and universally commands, to be numbered among the Saints before the law:

commanded to be carried out; yet one carries them out more carefully than another.

This is what, from the very beginnings of the nascent world, and

thereafter, the men most dear to God accomplished: as Abel the Protomartyr, beloved of God, Enoch translated and still living, Noah alone found worthy to be preserved in the flood, Abraham commanded by God to wander, leaving his native soil, Isaac offered to God by his father, Jacob together with the twelve Patriarchs, Moses the Lawgiver, Aaron the Priest, and after the law: Joshua the son of Nun, leader of God's people, the Judges of Israel, Samuel the Levite chosen by God, David raised from a humble station to the kingdom, Solomon the three-named, Elijah caught up in a fiery chariot, Elisha mighty in miracles, the Prophets who went before the captivity and those who followed after, the Forerunner of salvation and true lamp of light, by Apostles, Doctors, Martyrs: the holy Apostles and disciples of Christ and the Evangelists, the Pastors and Doctors, as well as the rest of Christ's witnesses perfected by martyrdom. And indeed among all of these our Father Zosimus seems to deserve to be numbered; although among them he was close to some, and pursuing others overtook them by the strides of his good works; and indeed surpassed not a few in virtues: imitating the meekness and tranquility of some, the hospitality and constancy of others; imitating very much of some, everything of others, he composed all things into a single image of virtue, fashioning his life from many models.

Since therefore I am about to paint this most holy Father for you in some manner by my discourse, so that you might at least enjoy his shadow, let us first earnestly beseech him, the writer invokes him: that he may deign to pour a drop of the grace of his aid upon my lips, as it were with the very tip of his finger, so that refreshed and strengthened, I may dispel my lack of skill, and be found worthy to relate some things out of many.

For I am held, I confess, by the very greatest fear, lest perhaps, overcome by the magnitude of so great a subject, I should succumb. So, since I am unable to do so worthily, may this merciful Father grant pardon out of his own mercy, who, although he sees our spirit unskilled and unpolished, certainly sees it zealous for him: nor does he require an abundance of rhetorical words, since he is himself his own sufficient praise and proclamation. Let us therefore now, with God as our guide, begin our narrative.

CHAPTER I

The birth and upbringing of St. Zosimus. His monastic life and guardianship of the tomb of St. Lucy.

[4] Zosimus was born of parents who, while abounding in earthly goods, were far richer in those things of parents both wealthy and pious: that pertain to piety and to God: their care, yet without the sordidness of avarice, was for their own estate, which was not far from a certain monastery of most learned men, dedicated to the name of the holy and ever-Virgin Lucy, into whose jurisdiction (so much did they abhor the love of fleeting things) they had given all their possessions. Intent upon and devoted to these and other such acts of piety, born by the singular providence of God: with much prayer they merited to receive a son according to their heart's desire, or rather by God's providence, this most holy and most illustrious in miracles, our Father Zosimus. Nor indeed was this name bestowed upon him without reason, but rather by divine counsel: for what in Attic Greek is Zosimus, in Latin is Vitalis: called Zosimus: for what they call Zoen, we call Life: and indeed he truly lives in Christ, established in the heavenly city, a citizen of the Angels, and, with God's favor, imparts life to mortals, a worthy intercessor. For to some he bestows goods sufficient for the needs of the present life: he dissolves the diseases and ailments of others; and teaching others by the examples of his life and virtues, he provokes them to imitation. Indeed he can refresh those inflamed with a thirst for piety, as Ishmael in the wilderness: and those already nearly expired and indeed extinguished, he can recall to life, inspired by the fire of his spirit. And so thanks are to be given to the immortal God, since in our own times, although we are unworthy, it was granted us to enjoy Father Zosimus, the greatest author of admirable things and of salvation. He, in the house of his parents, who were indeed secular, was not negligently or carelessly raised, as is usually the case; but with the greatest care, as one who would be a gift to God.

[5] c Then at seven years of age he was enrolled by his righteous parents in the aforesaid monastery, like Samuel of old; and he was offered to the holy Martyr and ever-Virgin Lucy, at seven offered in the monastery of St. Lucy: and this, we believe, by divine providence: since he himself emulated the same life that she had lived, keeping the lamp of virginity unextinguished all the way to the end of his life. Indeed the narrative dares something even more exalted: for just as the Lord on the cross commended the Virgin to the Virgin, and to the beloved disciple, so that by showing what is above nature, God might be recognized, and by guarding what is according to nature, and he himself, a virgin, is commended to the Virgin St. Lucy: he might be honored; so too he commended the Virgin Lucy to Zosimus the Virgin: for it is fitting that like things be guarded by like. This will be evident from what follows.

[6] For the holy Zosimus, advancing in age as well as in virtues among the Saints, was appointed guardian of the precious reliquary of the holy Virgin Lucy by d St. Faustus, the Abbot of that monastery, appointed guardian of her tomb: whose life and ways he imitated, and thus was deemed worthy to succeed him: otherwise one succeeds unworthily to a worthy predecessor, who is at variance with his holy ways, and ought to be called an adversary rather than a successor: for like things suit like things; but unlike things bring ruin and destruction upon themselves. While the boy was carrying out the duty assigned by Faustus, therefore, he was spurred by longing for his parents (this is what the most holy e Elias reported — he who soon afterwards served Zosimus as Deacon at the holy and unbloody altar, and who obtained the sacred Priesthood after him — that he had received this from the venerable Zosimus himself): spurred, I say, by longing for his parents, he departs out of longing for his parents: fleeing from the monastery he came to them: and when they had beheld their son, astonished, they pondered silently what this might mean: and when they had suddenly discovered the fault, reproving him, threatening him, coaxing him, he is brought back: whether willing or unwilling, but rather willing, they led him back to the monastery.

[7] Now restored to the monastery, when he had given himself to sleep by night, through the appearing of St. Lucy behold, a certain sound was made at the doors of the venerable reliquary: and the holy Martyr came forth and rebuked the boy, threatened him, and seemed about to beat him with cruel and varied scourges, as could be seen from the furious movement of her body; had not another woman been close at hand, venerable in purple raiment, of a most pleasing countenance and joyful appearance, he is deterred from fleeing: who, restraining the Martyr from the scourges, promised, as it were in Zosimus's name, that he would commit nothing of the sort hereafter, nor would he depart from the monastery any further: and when he himself attested to his stability by her words, the woman departed and vanished. Thereafter, terrified by this dreadful vision, he never again dared to approach the most sacred tomb with the confidence he formerly had: but nevertheless he served the Virgin with a simple, sincere, and trusting spirit: [he served her with great moderation of soul in virginity and the rest of the virtues:] and so he moderated and tempered his spirit, that a certain harmony, as it were, appeared in his conduct.

This zeal indeed, although it nourishes and fosters all virtues, is especially the parent, as it were, of virginity: which because Zosimus pursued with such diligence and all striving, he is preferred in virtue and holiness to all preceding and present Abbots and monks dwelling in that monastery.

[8] Nor indeed was such great virtue lacking divine testimony. For the same most holy Bishop Elias, when speaking about our holy Father Zosimus, said: I heard from the holy and venerable man f John the Bishop, when he was still among the living, a truly remarkable thing. Domnina the Patrician punished for injustice A certain Patrician woman named Domnina once approached him concerning a certain estate, indecent, unworthy, with reckless arrogance, and grieved him. But He who rebukes Kings, saying, Touch not my anointed ones, and do not deal maliciously with my Prophets, struck the Patrician with a plague of sickness, and by her example gave a lesson to very many who were reckless. 1 Chron. 16:22 The woman, oppressed by a cruel illness, took refuge at the shrine of the holy Martyr Lucy, the woman who took refuge at St. Lucy: unaware of the obvious danger, and not fully understanding that holy things do not profit but rather harm the unjust. And so the trouble of the reckless woman increased: for approaching with a certain pride of secular dignity, she fell prostrate before the venerable tomb of the Martyr herself, as though to be healed. Then a sound was made, he was to expel her at the command of the appearing saint: and Zosimus saw the Martyr (for he used to rest beside her tomb) coming forth and, as it were, striking the face of the wretched Domnina with slaps, and saying: Come, cast this foul and shameless woman out from here as quickly as possible. When he saw these things and, rising up from what he had received, said to her servants who were attending her: Take your Lady away from here. But they, approaching, found her dead: found their Lady already dead, and carrying her out, buried her. Since these things are so, who would not confess that Zosimus obtained a certain extraordinary familiarity with the holy Martyr on account of his chastity, who, while still dwelling in the body and mortal, could enjoy her presence so frequently through vision? Or who would not admire the virtue of virginity and imitate it for the glory of God? For virginity is the first virtue of divinity, the first mark of the divine nature.

The following are set forth thus in the Responsories of the first Nocturn:

When the boy reaches his seventh year of age, After the example of Samuel, by divine presage, The pious devotion of his parents offered him To the service of the famous temple of the Virgin Lucy. Emulating the flower of this Saint's unblemished body, While he aspired to the glory of a crimson breast, He attained this splendor of accumulated grace.

Saint Faustus, Father of the house and his right hand of help, To one emulating holy acts and the bodies of the Saints, Committed the precious remains of the sacred Martyr, Through the virtue of God the Father, salvific to the world.

CHAPTER II

St. Zosimus is appointed Abbot, Priest, then Bishop.

[9] Distinguished by such great a virtue, St. Zosimus spent thirty years in that monastery, subject to each one, after thirty years of monastic life: cautious in all things, prepared for every good work, strong and constant, rich in poverty, showing himself meek to all: industrious in that ministry, persevering in his holy purpose of life with integrity and constancy. While he devoted himself to these and the rest of the virtues, and advanced to greater things day by day, upon the death of Abbot Faustus: St. Faustus the Abbot fell asleep in the Lord, advanced in years and virtues, and was gathered to his fathers. Meanwhile the monks were in suspense, wondering to whom they should entrust the care of the monastery. Some, led by desire for gifts, contending by various arguments one against another, tried to claim the office for themselves: a wicked endeavor indeed, and vain, since no one can avert God's

decree. Yet all of them, with the sole exception of Zosimus — whom they thought nothing of — left behind to guard the church and the reliquary of the holy Virgin Lucy, went by common counsel to Blessed John; to John the Bishop, who was to choose a successor: under whom, as we have said, the wretched Domnina paid the penalty for her pride, a man venerable for holiness, adorned with knowledge of future things, as will soon be evident. When the Bishop saw them, he said: Does your monastery have no one else remaining? None, venerable Father, they replied. But he said: See whether there is someone besides. Then they: There is no one, Zosimus is summoned, having been left at home: Lord Father, except the doorkeeper and guardian of the temple: if perhaps you seek him, he will come when summoned. Forthwith, then, ordered to be brought, he was present, and was received by the Bishop with the greatest honor: while upon the minds of the rest so great a stupor fell, that such an outcome left dumb, I will not say their voice, but their very hearts. Then without any delay he created him Abbot, and is made Abbot: and gave the monks a prudent steward and excellent leader. But when all the Brothers marveled at the matter, a certain one of them said: Truly, Father, in you today is fulfilled that saying of Scripture: Upon whom shall my spirit rest, but upon the humble one who trembles at my words? Isaiah 66:2

[10] Not many days later, summoned by the most holy John, whom we have often mentioned, he was ordained Priest of the holy Church of the ever-Virgin and glorious Mother of God, Mary. and is ordained Priest: Who therefore would not be filled with admiration at his easy and timely progress, by which, advancing from virtue to virtue with no obstacle of delay interposed, he always hastened on a blessed course to higher things. Indeed this holy and venerable Bishop John, like that great Forerunner John the Baptist, for forty years he presides with great discretion: by the knowledge of the future in which he excelled, was designating him as one who would be a great and illustrious man. For in the forty years that he governed the monastery, he conducted himself in all things so moderately that he seemed neither hateful to the good nor lax toward the bad: and it is believed that he had no one, either before or after, similar to him in that monastery: and while he strove to increase it, gently instructing the Brothers like a father, distinguished above all others by the virtue of discretion, he was suddenly, by God's will, promoted to the exalted seat of the supreme Priesthood. The fame of this spread abroad quickly: since, about to be lifted up upon the lampstand, that is, the height of the Pontificate, he was now to be known not to himself alone or a few Brothers, but to all, and to preside over and shine before all by his example.

[11] Therefore when a certain holy Bishop b Peter had died, he is sought as Bishop of Syracuse by the pious and good: the people urgently asked for Zosimus as their leader and pastor. And when the Clergy and people, each demanding someone different, were at odds; yet they had one whom the providence of God was calling. And indeed from the Clergy and people, whoever already walked and thought according to the inner man, called upon St. Zosimus as Father; and by this judgment he was sought as Bishop. But since it was fitting that the Church, which Christ had purchased at the price of his blood, be built not without labor and sweat, and the future Pastor of the Church be thus trained; he was indeed tested, but truth prevailed and the power of God conquered. The people and Clergy therefore held different views: some, praising and approving the man's silence and learning; others on the contrary, considering him as lowly and humble, disapproved of him and thought him of no account. Some acclaimed Zosimus, Venerius being put forward by others: others cried out for Venerius as Bishop. The former refused; the latter, clamorous and tyrannical, thrust himself forward: the one relied on truth, the other on money: for the former, law and good glory were more important; the latter was lawless and desirous of vain glory.

[12] He goes to Rome with him: What more? Both proceeded to Rome: the parties also went: but God, who knew his servant, chose Zosimus. He therefore, by the verdict of truth, was created Bishop under c Theodore, the thrice most blessed Roman Pope. Nor indeed should what the memorable Elias used to say often about him be passed over; that he was so mild in character, he is ordained Bishop by Pope Theodore: a lover of quiet, and surpassing all in humility, that he in no way wished to accept the imposed Priesthood; and with tears he confessed that a great loss would come to him if, from being unknown he were thought known, from humble, great. And when, fleeing that office out of humility: said the same Elias, I feared most greatly that he would go to the Pope and refuse the office altogether; I met with him and said: I beseech you, I implore you by almighty God and St. Peter, venerable Father, he is persuaded by St. Elias not to renounce it: do not withdraw yourself from the present ordination, perhaps dissenting from the will of God: nor yield to another the Priesthood destined for you, and deprive and bereave us of your presence. To me saying these and similar things, he agreed and promised that he would not resist, but would obey the divine will, which leads all things where it wills and draws them away from where it wills. And so he accepted the burden: and the Clergy and people of Syracuse, recognizing their Pontiff as a father, everywhere rejoiced and exulted.

His food is the word of God, his drink is prayer, His care for bedding is a pure mind, his covering is charity. The flux of the flesh he restrains... with the girdle of continence. ... lest it bring the ruin of chastity. He spurns the world and separates his mind from allurements, The trumpet sounds and Gideon breaks the vessel in the darkness, Light appears and thus the leader of the celebrated triumph shines forth.

CHAPTER III

Acts during his Episcopate. Virtues: almsgiving: the temple renewed. His aversion to the Jews.

[13] It was possible to see then (what the sacred letters had prophesied) one flock and one shepherd, a exalted in works, despised and scorned in his own estimation, modest, benevolent, manly, quiet in character, Angelic in appearance, hospitable, humane, zealous for justice, he excels in all virtues: and one who most diligently fed his flock with the wholesome and joyful pastures of heavenly doctrine. John 10:16 For concerning anger, whenever he would begin a discourse, he was accustomed to say that as far as a tempest is from fair weather, so far is anger from gentleness. Therefore be lovable through gentleness rather than formidable through anger. And disputing about death, he commends gentleness: he said that it was a gain for those who lived by the precept of virtue, as being rest from labor and release from bonds: but that a most wretched end befalls he teaches about the death of the good and the wicked: those who love wickedness and live unwisely, as it is the beginning of punishment. While he discussed these and many other things worthy of record to those who gathered, he always placed mercy foremost, repeatedly urging that they cultivate it more zealously, constantly employing fitting passages from Scripture for this purpose; such as, Mercy triumphs over judgment, and, he praises mercy: I desire mercy and not sacrifice.

[14] Discussing these things most diligently, the wise man brought to each his own medicine: nor did his deeds disagree with his words. Matt. 9:13 For the most blessed John his Deacon and Notary narrated that someone had once approached the Bishop, about to give alms to a petitioner: who asked for a coin. Then he, said John, ordered me to give two coins to the poor man. But when I said there was nothing from which to disburse, he said, moved by compassion for the man's need: Go, sell your cloak: and give the two coins I ordered to the poor man — now I had recently bought a new cloak. publicly stripping off his garment to be sold: When I murmured at this, he, aroused, said: Take this cloak of mine: sell it. And he had already begun to strip off his cloak publicly, when at the same time, as I went out gold offered is received: to give the coins to the poor man, b a certain young man arrived, fell at the Bishop's feet, and offered a great quantity of gold. The Bishop then sharply rebuked me on my return, as one who had been of a petty and abject spirit, and had trusted too little in God's generosity. Therefore I never again dared to disagree with him about anything.

[15] So said John. But the Abbot Paul, who was his contemporary to work means to exercise virtues: and versed in virtue, said: When I once came to the Episcopium to him, to receive something to distribute to the needy; then he said to me, in the Roman tongue: Father Paul, what have you worked at today? He clearly meant a work of virtue: for this alone did he recognize as work. To whom I said: How could I finally have worked, when I had nothing for working? What, you say you had nothing? said Zosimus. to pray and give alms: Do you not pray then? Or do you not know that whoever asks, receives, and whoever seeks, finds, and to the one who knocks it shall be opened? Then rising, he gave me what I might distribute, and added: Take it now, Father Paul, and attend to your work.

[16] But he had added this also to the rest of his virtues: for he was unwilling to be served by any other person, still less by parents or he shuns the ministrations of attendants: attendants, he who had received hands and feet and the rest of his members from nature for his own service. For he said it was shameful if anyone ministered to one who was healthy and strong: for one who was healthy would act against the providence of God, from whom, having received eyes, hands, and healthy feet for his own governance, he nevertheless desired the service of another. And so, as c Papa Maurus reported — a man well educated from his earliest years, who managed the Bishop's storerooms and frequented the Bishop's bedchamber, and was dearer to him on account of his constancy — when Zosimus was once alone and, weighed down by sleep, was greatly troubled by flies, he does not even permit flies to be driven away from him: Maurus, feeling sorry for him, seized a fan and drove away the troublesome flies: when suddenly, awakened, he saw Maurus, and bearing the matter ill, rebuked him, saying: Do not do this again; otherwise all access to me will be denied you: but sit and meditate on the Psalter.

[17] he instructs all in the precepts of Christian discipline: Now Zosimus cared for Clergy and laity alike, rich and poor equally, so that he had a speech proper and fitting for each one. He especially admonished all to attend to and provide for the future, to flee tumults, to share in the afflictions of the distressed, to master turbulent motions of the soul, to restrain their tongues, to obey their leaders and win them over, to venerate the elders, to abstain from oaths, to maintain discipline strictly and carefully, to search out the wisdom hidden in the hearts of the wise, especially to honor the memory of the Saints, to judge what is just, not to desire mortal things, to apply themselves to actions of virtue — which is itself the incorruptible and immortal good — to have pity on their servants, to restrain themselves from drunkenness; to be benevolent toward all and to disregard themselves: that by these practices they might attain the salvation of their souls.

[18] And instructing both Clergy and laity with these and other precepts, he took care above all that he should leave nothing of word or work unexplained. He adorns and dedicates a temple to the Mother of God: Thus he joyfully set about adorning the glorious temple of our holy and venerable Lady, the Mother of God and ever-Virgin Mary: where he offered the unbloody sacrifice

and poured forth prayers to God for the sins of the Clergy and people and the salvation of the world. Since indeed he carried his plans into action, he renewed the temple, adorned with every ornament, to the glory and praise of God and our Savior Jesus Christ, in the eighty-second year of his age, the fifth of his episcopate, and dedicated it most solemnly, with all rejoicing and exulting on that account.

[19] When certain foreign Jews observed this, they too wished to build their own Synagogue: but they rightly feared the blessed Bishop Zosimus. And when they understood that permission for this would not be granted to them, [he sternly turns away a leading man who demanded that a Synagogue be built for the Jews:] through persons suborned and corrupted by money they hoped, but in vain, to obtain their object. For a certain Syracusan Prince, once corrupted by gifts and bribes, approached the Bishop on this very account and said: Father, there is something I would ask of your holiness: do not scorn me, your son: for I bring no useless request. I shall not scorn you, my son, said Zosimus; if you ask what is expedient and not difficult to do. He asked that the foreign Jews in that city be permitted to build their Synagogue, long since destroyed by the Vandals. The Bishop, stirred in spirit, said: Did I not hate those who hate you, O Lord, and waste away over your enemies? I hated them with a perfect hatred; and they became my enemies. Then after a brief pause, turning to the man, he said: Why should you humor those by whom Christ is now insulted? This Zosimus will never permit. A great fear and wonder suddenly seized the Prince, because the one whom he had always found gentle and easy-going had been angered at him; and because he had so decreed. Therefore from that time on he turned his mind away from the Synagogue and the Jews, whose patron and champion he had previously been. d

In the Responsories of the second Nocturn his virtues are expressed thus:

The higher the rank of dignity in which he stands preeminent, The more humble is he to all by the impulse of charity, The purer the mind overflowed with inward affection, The more gracious he shone forth in gesture, word, and appearance.

CHAPTER IV

The illness, death, and miracles of St. Zosimus.

[20] But here I shall also relate, above all else, something from which his holiness may be perceived by all. While sick he lies on a mat and covers himself with a tattered garment: A certain Eupraxius, Chamberlain of our a Lord Emperor, hearing many things about the illustrious virtues and admirable deeds of Zosimus, could scarcely be brought to believe what was said. There is no one, he said, at this time, in whom God finds rest: for we have all failed, and have been vexed by the tribulation of evils and sorrow. But when he had once learned that the wonderful Zosimus was entangled in illness, he immediately set out for him: and found him lying on a pallet, b with only a mat spread beneath him and covered with rags, with entirely useless garments. Then when Zosimus had admonished Eupraxius about many things pertaining to the salvation of the soul, the latter, moved by the teaching, patience, and holiness of our thrice-great Father Zosimus, said: It is fitting, Father, on account of your illness and worn-out age, that a soft bed be spread beneath you, so that your body, weakened by illness, might rest a little. But the sick man said that he was not accustomed to such delicacies, and that if he acted contrary to custom, he would incur punishment rather than pleasure. [he orders the embroidered garment and coverings sent to him to be sold and the price spent on the poor:] But when the Chamberlain pressed him with entreaties to at last acquiesce, the Saint acquiesced: for in him obedience was the greatest of all virtues. Coverlets were therefore brought: and Zosimus, admiring their varied and elegant weaving, allowed them to be spread, and reclined upon them for a little while: but soon, summoning his attendants, he said: Go, put these coverings up for sale; so that you may have something to share with your guests. They obeyed and diligently carried out the orders. But a few days later the Chamberlain returned to visit him; and seeing him reclining on a mat, he was deeply distressed, not moved by the loss of the coverlet, but pitying him, burdened as he was by both illness and old age. And to the one grieving and sympathizing, Zosimus said: Most delightful son, believe me, I find rest upon this straw. Eupraxius, therefore, having tested his will, fell silent and ceased to press his entreaties. Then he placed at his feet things to be distributed to the needy.

[21] Thus his venerable and praiseworthy life, having spent thirteen years in the episcopate, he dies in holiness: spreading the rays of virtue everywhere, provoked many by its example. And when for thirteen years he had taught and holily instructed his people, he departed to the Lord in glory, yet not separated from us in spirit. Therefore, seized by a slight fever and sensing the approaching death, he exhorted the most holy Archdeacon Elias, and pronounced him supreme Priest and Bishop of the Syracusan people, for he had learned this through divine instruction: and so he surrendered his spirit into the hands of the Lord. When he died, all, together with the aforementioned Chamberlain, accompanied him with many and bitter tears as though he were their own parent, with the grief of all: and were tortured by the desire for so great a Pastor: absolutely as though each one were deprived of his own good, they wept; virgins longed for the champion of chastity, novices for their confirmer, the strong for one who guided them by the hand, the rich for a good steward, the poor for a provider, the Priests for a teacher, the monks for a master of holiness: and all, overcome by tears, had closed the door to consolation.

[22] Moreover a very great multitude of people had gathered, and each strove to touch Zosimus, [a woman covered with the linen cloth with which his body had been wiped is freed from a flux of blood:] when a certain Philotheus, truly beloved by God, as his faith showed, a defender of the people, was present at that very time, and most ardently and persistently begged a certain God-beloved Deacon named Fortunatus (who also narrated these things) to give him something from the garments of St. Zosimus. He gave him a linen cloth with which he had wiped the body of the holy man. Philotheus, having received the gift, went home most joyfully and placed the sacred cloth upon his wife, who had long been suffering from a flux of blood, and she immediately recovered: and the couple with their household gave thanks, as was fitting, to God the author of salvation, who is glorious in his Saints.

[23] Now all men and women, young and old, many are healed by touching the coffin: both clergy and people, followed the sacred bier with many tears and confused voices, and at last placed it in the designated place, where it is a wonder how many God has restored to health who had touched the precious coffin.

[24] For a certain ship captain named Theotegnus, who had an only son, lame from birth, bringing him together with his wife to the Saint, said: Holy Zosimus, in particular one lame from birth: for your mercy toward all who take refuge in you, look upon us: heal our lame son, that he may at last walk upright by your work; that we may proclaim the admirable and glorious God in you. After this they placed the boy at the tomb. Scarcely had a few days passed when they received their son back healthy and whole, giving immortal thanks to St. Zosimus after God.

[25] A certain Theodora, of Alexandrian birth, also experienced the same kindness, [anointing her eyes with oil from the lamps hanging before the coffin, she receives them healthy:] who, gravely suffering from her eyes and having despaired of a cure, when the doctors with one voice prescribed the knife and harsh remedies as necessary for the affliction; greatly dreading the severity of those treatments, she took refuge at the tomb of St. Zosimus, with no doubtful but certain hope that she would fully recover by his power. She therefore daily anointed her eyes with oil from the lamps hanging before the sacred coffin. And so she was made the possessor of her wish and was completely cured.

[26] But come now, all of you who are eyewitnesses; and commemorating his holy and memorable miracles, share them with us: which, I confess, epilogue addressed to eyewitnesses: either were hidden from me, or being too extensive, I was unable to narrate: for to relate and admire them all belongs to a longer oration, and is surely beyond our powers. For we, running through a few things out of many, and what was handed down to us in memory, have collected them here to satisfy our own and your interest, leaving much to those who saw these things themselves. Let us now implore him, that he may supplicate Christ the Savior, invocation of St. Zosimus: that the most benign God may pardon our transgressions, to whom belongs all glory, honor, and dominion forever and ever. Amen.