ON SAINT MAMERTUS
BISHOP OF VIENNE IN GAUL.
AFTER A.D. CCCCLXXV
PrefaceMamertus Bishop of Vienne in Gaul (S.)
BY THE AUTHOR G. H.
[1] Among the holy Bishops, who illustrated the Gauls in the fifth century of Christ both with virtue and with the eminent splendor of doctrine, deservedly to be reckoned
is S. Mamertus: through whom the Church recognizes that the days of Rogations, which before the feast of the Ascension are celebrated for three days, took their beginning. What he did before the Episcopate, or at what time he was promoted to it, is plainly hidden. He had as predecessors in his See SS. Nicetius and Simplicius: of whom the former flourished toward the end of the fourth century, and his Acts we have referred on the day V of this month of May; Predecessors SS. Nicetius and Simplicius: as those of S. Simplicius on the day III February, whom we said to have lived until the times of Zosimus the Roman Pontiff, that is, until the year CCCCXVII and the following, in which alone Zosimus presided over the Church. But the first memory of S. Mamertus is found in a double epistle of S. Hilary the Pope, the prior of which is dated VI Ides of October with Basilius V. C. Consul, that is in the year CCCCLXIII. In this is committed to Leontius Bishop of Arles to be examined in a Synod the case of Mamertus Bishop of Vienne, [Memory of S. Mamertus in epistles of S. Hilary the Pope an. 463 and the following.] who beyond his bounds had improperly ordained a Bishop for the Diensians. The other epistle is given in the following year VI Kalends of March, after the Consulate of Basilius V. C. to twenty Bishops, that through Veranus the Bishop Mamertus be admonished, that from improper ordinations, with the peril of his order and privileges, he abstain in the future, and that he who had been consecrated for the Diensians by Mamertus, by the judgment of Leontius Bishop of Arles, by whom he ought to have been consecrated, be confirmed. Which we judge that S. Mamertus did with due submission of mind, and acquiesced in the decree of the supreme Pontiff. Memory of the same Mamertus is among thirty Bishops, to whom Lucidus the Presbyter amending his error sent a little book, and the booklet of Lucidus the Presbyter around an. 475. in which he sets forth the profession of his faith according to the statutes of the Synod of Arles and the epistle of Faustus Bishop of Riez sent to him. These things Sirmond exhibits in volume I of the Councils of Gaul, and judges them done around the year CCCCLXXV. Moreover S. Mamertus had as successors S. Isichius, Successors SS. Isichius and Avitus. whose Acts we gave on XXI March, and we said that he lived until the year CCCCXC; when to him succeeded S. Avitus, son of Isichius, who had as spiritual father from baptism S. Mamertus, as more amply in his Life on the fifth of February we have said. And these things about the time in which he sat.
[2] At the same time lived S. Sidonius Apollinaris Bishop of the Arvernians, who wrote to S. Mamertus the first epistle of book seven on the inroad of the Goths and other matters, and in book 5 chapter 14 invites Aper to return to the city for the contemplation of the Rogations. Of which, he says, the solemnity for us first Mamertus, [His zeal in instituting the days of Rogations is praised by S. Sidonius Apollinaris,] Father and Pontiff most reverend, by example and most useful experiment, found, instituted, brought in. There were indeed before (which let it be said with peace of faith) wandering, lukewarm, infrequent, and so to say drowsy supplications: which often by the obstacles of intervening lunches were dulled, especially either to deprecate showers or fair weather, to which (that I say nothing more) it was not fitting for potter and gardener equally to gather. But in those, which the aforesaid highest Priest both produced for us and conferred, there is fasting, praying, psalm-singing, weeping. To these feasts, the sighing companies of bowed necks and prostrate citizens, I beg you: and if I rightly measure your spiritual mind, you will come the more quickly, because you are summoned not to banquets, but to tears. Thus S. Sidonius Apollinaris, whose feast is celebrated XXIII August.
[3] by S. Avitus in the Homily to be given below, Nearest to these times is S. Avitus, son spiritual to S. Mamertus from baptism, who left a Homily on the Rogations: in which also he describes, how that custom of Rogations proceeded from S. Mamertus, whose praises he pursues. This Homily we give below in place of Acts. From this Homily of Avitus cited Gregory of Tours, in the following sixth century, this deed of S. Mamertus in book 2 of the History of the Franks chapter 34 describes in these words: by S. Gregory of Tours, The blessed Avitus of great eloquence relates in a certain Homily, which he wrote on the Rogations, that these very Rogations, which we celebrate before the triumph of the Lord's Ascension, were instituted by Mamertus, the Bishop of that very city of Vienne, of which also at that time he presided, while that city was terrified by many prodigies. For it was shaken by frequent earthquake; but also the ferocity of stags and wolves entering the gates, fearing nothing was wandering through the whole city, as he wrote. And when these things were going on through the circle of a year, with the days of the Paschal solemnity coming, the whole people devoutly was awaiting the mercy of God, that this great solemn day might give end to this terror. But on the very vigil of that glorious night, while the solemnities of the Masses were being celebrated, suddenly the royal palace within the walls was kindled by divine fire. With all terrified by the dread and going out of the church, believing that either by this fire the whole city would be consumed, or surely the earth would be torn open and gape; the holy Priest prostrate before the altar, with groaning and tears begs the Lord's mercy. What more? The prayer of the famous Pontiff penetrated the heights of the heavens, and a flowing river of tears extinguished the fire of the house. And as these things were being done, with the Ascension of the Lord's Majesty approaching, as we have already said, he announced fasting to the peoples, showed the manner of praying, the order of eating, the cheerful dispensation of giving. With terrors also ceasing thereafter, with the fame of the deed dispersed through all the provinces, he urged all Priests to imitate, what a Priest had done in faith. Which until now in the name of Christ through all Churches, with compunction of heart and contrition of spirit, are celebrated. Thus Gregory of Tours.
[4] by S. Ado These Rogations are also mentioned by Ado Bishop of Vienne in the ninth century of Christ, but he errs in assigning the time, as if Chlodoveus I King of the Franks; after the victory obtained over the Alamanni, before that time in the fifteenth year of his reign believing, had been baptized; when both S. Mamertus and S. Sidonius Apollinaris had long since departed from life, and S. Avitus (between whom and S. Mamertus had presided over the Vienna Church S. Isichius) was already then Bishop of Vienne shining everywhere in that dignity, so that he was able to congratulate Chlodoveus on the baptism received with letters sent to him. Consult the Acts of S. Avitus published on the day V February. We have some Life of S. Mamertus, in the MS. Acts which we omit. from MS. Bödeken of the diocese of Paderborn in Westphalia transcribed, in which are said between the Episcopate of S. Mamertus and the death of S. Martin Bishop of Tours seventy years to have intervened. But it is established that S. Martin left this life with Atticus and Caesarius Consuls in the year CCCXCVII: to which if seventy years be added, the year would rise to CCCCLXVII, but before this time long had Mamertus been Bishop, and afterwards survived for some time. and the Vienna Breviary. The rest in the said Life are without any examination from Ado's Chronicle and Avitus's homily taken: and similar things also are read in the Vienna Breviary printed in the year MDXXII, and there into nine lessons usually recited at Matins, distributed: all of which we judge in this work do not deserve a place. His brother Claudianus Mamertus. S. Mamertus's brother was Claudianus Mamertus, Priest, and his strenuous helper, a man of singular doctrine, who edited three books on the State of the Soul against Faustus Bishop of Riez; likewise a Carmen against various errors or vain Poets. As these works are wrongly ascribed to S. Mamertus the Bishop in the Martyrology of Vienne, by the work and zeal of Jean le Lievre renewed; so properly to him pertains the translation of S. Ferreolus the Martyr.
[5] There had suffered under Diocletian S. Julian at Brioude among the Arvernians on the day XXVIII August, and Ferreolus in the territory of Vienne XVIII September: and there was a basilica of S. Ferreolus over the very shore of the Rhone by the ancients placed, in which the body of S. Ferreolus was buried with the head of S. Julian: as Gregory of Tours narrates in book 2 of Miracles on the Glory of Martyrs chapter 2, and these things pertaining hither he adjoins: When by the violence of the river driving, Church of S. Ferreolus built by him: the portico, which had been placed on that side, was falling; the provident Priest, named Mamertus, who then ruled the Church of Vienne, foreseeing the future ruin, built another basilica with elegant work and in the same measure with sagacious intention, wishing to translate thither the body of the holy Martyr. There came moreover to this work a great number of Abbots and monks, and after a vigil of the night with mattock taken they began to dig… And with the sepulchre found the Bishop filled with great joy, said: That this is the corpse of Ferreolus, who carries thither his body with the head of S. Julian. this is the head of Julian the Martyr, is not held in doubt. Then with great psalmody, with the people applauding, into the place where now it is adored, with the Lord's consent, it is brought. Thus Gregory, who saw the verses there in this manner inscribed.
This hall contains the twin Heroes of Christ,
Julian by his head, by his body Ferreolus.
The day of that Translation is moreover kept in the Vienna church on the day XIII December, and these Relics are mentioned by Sidonius Apollinaris in epistle 1 of book 7 written to S. Mamertus himself, and from it Gregory of Tours in the cited place with these words: To you alone has been granted, in the parts of the Western World, the entire translation of the Martyr Ferreolus, with the head of our Julian added: whence by way of compensation we beg, that to us thence may come a part of the patronage, because to you hence has returned a part of the Patron.
[6] Memory in the calendars of SS. Mamertus and Martin The sacred memory of S. Mamertus is inscribed in the most ancient sacred Calendars, and first in four apographs of the Hieronymian Martyrology toward the end with these words: At Vienne the deposition of Mamertus and Martin Bishops. In the same way each is mentioned in the Martyrology of Notker, and in MSS. Trier of S. Maximinus, Augustan of S. Udalric, Parisian of Labbé. But the feast of S. Martin III Bishop of Vienne is celebrated in the Vienna Church and Roman Martyrology on the Kalends of July. In the above-cited MS. Life from the passing of S. Martin Bishop of Vienne to the passing of B. Mamertus are gathered three hundred thirty-eight years. But because the year of S. Martin's death to that author is not certain, hence also nothing certain can be concluded. and of Mamertus alone. Florus Subdeacon of the Lyons Church, in MSS. Atrebatensis, Tornacensis and Lætian, on S. Mamertus to the Martyrology of Bede has added these things. At Vienne the deposition of S. Mamertus Bishop and Confessor, in whose Episcopate in the city of Vienne there was a very great earthquake: but also beasts rushing upon men were devouring them. Whence the same Bishop by the counsel of many, instituting the three-day fast, which before the Ascension of the Lord the people of the Gauls celebrate, deserved to convert the wrath of God into mercy. There then followed Usuard, Ado, Bellinus and other later writers with the present Roman Martyrology.
[7] His body lay first in the Basilica of the Apostles, outside the walls of Vienne, First burial of the body: at the right side of the altar: at the door of whose tomb still these verses
are seen:
Beneath this mass of stones the most holy members are covered
Of this Pontiff of the city, and the sacred Mamertus.
Afterwards however translated to the Constantinian Basilica of S. Cross of Orléans, translation to the Church of Orléans, most recently around the year MDLXIII by the Calvinists in a fire was destroyed. The very Church of Orléans among the Orders of its Clergy, sacrificers, marked with the name of Mamertus, who before his body, while it was held there, would ring bells, and who are called Mamertines, attributes to him, and his feast yearly to a third rank still celebrates. Thus John Chenu in the Archbishops of Vienne. Three feasts moreover under the rite of double are celebrated in the diocese of Orléans; his Birthday on this XI May, with a triple feast, Translation of the body XIII October, and Translation of the head XIV November: and S. Mamertus is invoked in the Litanies of the same Orléans Church. But in the neighboring Fleury monastery on this XI May, is celebrated the feast of SS. Mamertus and Maiolus with Ecclesiastical office of three Lessons. Charles Saussajus, in the Notice of Benefices of the diocese of Orléans printed with the Annals of Orléans, indicates two Canons constituted at the altar of S. Mamertus, and altar. or two Mamertines and Matricularius Clerics of the same Church, with annexed S. John of Ruella, at the disposition of the Chapter of Orléans. The same adds the Inventory of Relics of the Church of S. Cross, made 11 May in the year MDLXII, brought into the new Tower, where are named the Casket of the body of S. Mamertus partly encased in silver, and the Head of S. Mamertus silvered with refined gold gilded. Masinus in Bologna Surveyed says, that some relics are in the church of the Confraternity of Queen of Heaven in the square of Nosadella.
Homily of S. Avitus
On the Rogations and S. Mamertus the institutor.
Mamertus Bishop of Vienne in Gaul (S.)
BHL Number: 5203
[1] Of the Rogations among the people of Vienne The flowing river of Rogational observance runs in a vital course, not only through the Gauls, but almost through the whole world; and the earth infected with vices, with abundant flow of yearly satisfaction, it cleanses. Yet a more peculiar cause of festivity and joy in this very institution is to us: because what in this manner flows down to the utility of all, from our own fountain first flowed: and perhaps now to the ornament of any privilege pertains, the beginning of the institution first taken up.
[2] But when to humility of this kind, ineffable necessity wholly subdued the rigid hearts of the people of Vienne, for instructing causes various terrors, our Church feeling the cause of her sickness, not as if greatest of all, but as if alone of all, judging there to be need of instituting the present observance, more solicitously sought a remedy than primacy. And indeed I know that many of us still recall the causes of the terrors of that time: namely frequent fires, constant earthquakes, nocturnal noises, were threatening to the whole city a kind of prodigious sepulchral funeral: for in the populous gatherings of men the domestic appearance of woodland beasts was wandering about; God will see, whether deluding the eyes, or led on by portents. Whatever of these two it might be, it was equally understood as monstrous: whether so truly the savage hearts of beasts were tamed, or so horribly to the sights of those terrified the phantasms of false vision could be feigned. Among these things, the diverse opinion of the crowd, and the various opinions of disparate orders: some by dissimulating what they felt, what they did not wish to give to weeping, gave to chance: others with more salutary spirit interpreted the abominable new things, with congruent significations of the proper character of evils. For who in frequent fires would not fear Sodomitic showers? Who, with the elements trembling, would not believe imminent either the falling of roofs, or the bursting of lands? Who seeing (certainly thinking he was seeing) stags naturally timid, through the narrows of the gates, even to the breadth of the forum penetrating, would not dread the imminent sentence of solitude?
[3] Why many words? These things were drawn out, between public fears and private rumors, even to the imminent night of the solemn Vigils, in Easter increased through fire. on which to celebrate the feast of the Lord's Resurrection annual custom demanded: since this all the help of labors, the end of evils, the security of the fearful, with common minds were awaiting. There came therefore that venerable night, which had opened the votive solemnity to the hope of public absolution; but soon there a much more vehement crash, with the stroke of a more grievously striking scourge, thundered: as namely which now the steps having been measured, surpassing, nothing else but chaos was understood to follow. For the public building, with the rest fleeing which the highest peak of the city of Vienne had brought forth raised in immense gable, with terrible flames began to blaze at twilight. So is interrupted, by the announcement of crisis, the joy of the solemnity: with the people full of fears the church is emptied: for all were dreading a similar fall to their wealth or own houses, from a certain citadel of the prominent fire. There remained however before the festal altars unconquered the Bishop S. Mamertus; and kindling the heat of his faith, S. Mamertus persists at the altar: with a flood of tears the power permitted to the fires, with the fire departing, he restrained.
[4] Therefore with despair laid aside, return is made to the church; and with the light of flames extinguished, the beauty of the lights shines clear. He conceives the Rogations, Nor indeed further is delay drawn out by snatching at the medicine of compunction; for my predecessor, and to me from baptism spiritual father, S. Mamertus the Priest, to whom a few years before my father in flesh, the Priesthood received (as it seemed to God), in time succeeded; in that whole night (as we have said above) of the vigils of the holy Easter, conceived in mind the Rogations, and there with God silently defined, whatever today with psalms and prayers the world cries aloud. So when the Paschal solemnity had revolved, no longer what, but when, or how it ought to be done, with secret conference first is treated. It was thought by some that the Vienna Senate, whose Curia then flourished with numerous Illustrious ones, could not be brought to inventions, since hardly would it acquiesce to be inclined by lawful things. But the pious and solicitous Pastor, generous with the salts of wisdom, of the sheep to be tamed first by praying softened the mind, before he could persuade the hearing. He sets forth therefore the disposition, indicates the order, expounds the salubrity: to a man of so religious as well as solicitous talent it would be too little, if to those obedient he should bring forth only the proposal of the institution, unless among the beginnings he should also assign a bond of custom. Therefore with God inspiring the hearts of the compunct, it is heard by all, confirmed, and at the time of three days before the Ascension, is exalted: a triduum is chosen for the time present, which between the cult of the sacred Ascension and the Lord's day, as if by some bordering of its proper opportunity, would be edged by the surrounding solemnities.
[5] But while the Bishop was exploring the fervor of the inception, and especially fearing, lest because of the slow following of the people, with happy progress he begins them, with fewer brought out the very observance immediately in its newness should grow vile; to a basilica, which then was nearer to the walls of the city, he announces the prayer of the first procession. Going is done with celebrated alacrity, with copious multitude, with greatest compunction; and truly to the tears and labors of the people the procession seemed brief and narrow. But when the holy Priest from the effect of lesser things gathered indications of greater, on the following day was instituted, what now first, that is tomorrow (if the Lord consent) we are to labor. There followed, in succeeding time, certain Churches of the Gauls a thing of so probable an example; with other Churches of the Gauls following, yet so, that this very thing among all not on the same days, on which with us it had been instituted, would be celebrated. Nor moreover did it greatly matter, what triduum was chosen, provided that the offices of psalms with the yearly functions of tears were paid: yet with the love of the Rogations growing also in the concord of Priests, to one time, that is, to the present days, the care of universal observance has yielded. Moreover further this it concerned to preface, that whether to those recalling these things or to the ignorant we have perhaps reported; yet all should attend, that the Church, which sent to others the form of institution, in many ways is debtor of showing alacrity; and ought to be first in the office of compunction, which in a matter so necessary to all has been made mother by example.
[6] Whence now to be imminent (if God consent) the most laborious festivity of our Rogations, not as if to the unknowing we announce, but as to those expecting we commend. For although it is not without labor that the custom of this very profession is to be observed, yet the harshness of the medicine pleases, in which frequently the proven hope of salvation is found. If we shall say, says the Apostle, that we have not sin, we deceive ourselves. 1 John 18 And, if we ought to confess, that we sin assiduously; there is need of the office of confessing, Utility of the Rogations, and of the humility of repenting; especially since the compunction of the people gathered, can so be applied to the incitement of good work, that the rebellious may more fittingly blush, if contradicting the whole multitude with the solitude of their own mind, they should not weep their sins or vices with the weeping people. Necessary therefore is the conspiration of good work: one takes from another, either example of humility, or solace in confession. More dangerously is single combat carried on, in which to test strengths on the opposite side belongs to few. But indeed, when against a common enemy the assent of a multitude fights, even alien valor draws the timid soldier. With the strong fighting, weakness is concealed; and by some suffrage of unity, it becomes praise to the weak, to be reckoned in the army of the strong. Finally when victory has come, it is acquired for all: and when the right hands of few have fought, the glory of all triumphs.
[7] This I say of common weakness; which if it does not withdraw itself from those asking, even when by itself it has done less, it will not however lack the entire fruit. In that glorious and very singular history of the Ninevites, against the bared sword of stirred divinity, joined with the strengths of the elders even infant age was compelled to fight: also the reward and grace of human fasting the hunger of cattle augmented. Indeed even the irrational creature itself, which could not fear the offense, in some manner asked pardon: and because men, by living in the manner of animals, had sinned; in turn they compelled their animals as if men to fast. On account of this discretion therefore in the Gospel the Lord says: Ask, and you shall receive: seek, and you shall find; knock, and it shall be opened to you: for to ask is of one taught, to seek is of one religious; the knowing one asks, the unknowing one seeks. Matt. 7, 7 When you ask, you wish to receive what you understand: when you seek, you still try to find what you may ask. Therefore those who are now superior, by praying let them ask; the lowly, by laboring let them seek. Moreover to knock is common; for no one knocks at a closed entrance with words: this pertains to the hands, and is an act of the body. Let knowledge therefore ask, let love seek, let operation knock, especially in the present observance. It is indeed a festivity, whose joy is wholly serious gravity: whose feasts, are tears; whose food, is hunger; whose beginning is from necessity, perseverance in love, and necessity. act in rest, rest in labor: for since this whole observance, is confession of repenting for fault, and of asking for pardon. For indeed the Gospel reading expounded the utility of supplication, while the chorus of disciples, in the boat the Lord sleeping, under the noise of the storm, trembling roused. Nor moreover was anything else, in such a great conflict of waves and winds opposing one another, our Lord more deeply put to sleep with undisturbed quiet to have lain; except that to Him, amid the dangers we suffer, the cause of our fear should flee for refuge. With assiduous stroke that storm wearies us, with terrible impulse the thunder of the world clamors against us; with sparkling rays for a moment the worldly commotion does not illuminate,
but it gleams. The Church is a ship, which leads us through diverse mischances, as it were among the marine whirlpools: the crash indeed of detractions and blasphemies, as though the framework of the sides were loosened, beats back upon our ears: but the solidity of truth's stern, soundly built, that which wearies cannot penetrate. And because our Lord promised the Church: Behold, I am with you all days, even to the consummation of the world; He is indeed in the ship, in which we are; but He Himself cannot now fear that which we fear. Matt. 28, 20 For after His resurrection and ascension He wholly rests amid our perils: there is more need of another's dread, that He who securely lay may awake.
[8] Let Him therefore be called upon with the voices of supplication, and if in the worsening peril He does not yet hear, let Him be roused by the hands of bounty, and let it be said to Him: Arise, why dost Thou sleep, O Lord, forgetful of our want and tribulation? Awakened, He will say indeed: Why are ye fearful, O ye of little faith? Let Him render salvation, and rebuke our infirmity: and if our faith is small, because we fear the world; yet it is somewhat, if we have recourse to the Lord. But there would be no fearing before Him, if He Himself were feared: Peroration. but the least conscience of right is the greatest cause for trembling, especially in our life, in which the continuation of crimes becomes a multitude of perils. Wherefore if we have not said to Christ, Watch with us; let us at least say, Awake for our sake. We have not asked that He not depart: let us obtain that He return, and not desert the course of the infirm voyage, until He command silence to the wind and sea, and check the fury of the raging world with a most speedy end: and let there be in the retribution of judgment a great tranquillity, which in this world cannot be (because if ye were of the world, the world would love its own) but, the world being conquered, let there be a coming through to the supernal rest; where, since the possibility of perishing will be absent, neither will a cause of peril be born again; where the Lord is ever with us, ever with Him, if He grant it, shall we be; and He who here at times sleeps to the negligent, there will watch forever, for those who enjoy Him without end.