ON ST. PROSDOCIMUS, BISHOP OF PADUA,
AT AN UNCERTAIN TIME
PRELIMINARY COMMENTARY
Prosdocimus, bishop of Padua. (S.)
BY H. D.
[1] Earlier testimonies about St. Prosdocimus About Prosdocimus, whom his Acts and most writers on Paduan matters extol as the first bishop of the city of Padua, sent hither by St. Peter the apostle, and founder of the other churches of the Venetian dominion or of the march of Treviso, it is wonderful how deeply the monuments of antiquity, both sacred and profane, are silent. For if we ask who first of all handed down his name, not to say his deeds, to posterity, no one occurs who surpasses in age the anonymous man from whom we have the celebrated charter of Opilio, by which various goods are given to the monastery of Santa Giustina, where the body of St. Justina and of St. Prosdocimus and many bodies of other saints rest [A. Gloria, Compendio delle lezioni teoreticopratiche di paleografia e diplomatica (Padua, 1870), plate XX; the same, Codice diplomatico Padovano del sesto secolo a tutto l'undecimo (Venice, 1877), p. 3, n. 4]. This testimony indeed is held by those who have recently tried to defend the genuineness of the instrument to go back as far as the seventh century [A. Gloria, Intorno alla donazione di Opilione al monastero di S. Giustina, esame critico, without place or year (For the most auspicious wedding Papafava Antonini dei Carraresi Cittadella Vigodarzere)]. To us, with Muratori Antiquitates italicae medii aevi, vol. III, p. 38 and others [For example G. Beretti in Muratori, Rerum italicarum scriptores, vol. X, p. CLVII], it seems that it should be banished among fictions, nor is the parchment still surviving older than the eleventh century, at least in my judgment ["From a parchment of the tenth century." So A. Gloria, Codice diplomatico Padovano, p. 5]. We have other diplomatic documents in which the name of St. Prosdocimus has been handed down. In the charter of bishop Gauslinus, which is thought to have been given in the month of February of the year 970, these things are read: when I, bishop Gauslinus, had come into the church of blessed Justina the martyr and of blessed Prosdocimus the bishop … that for the love of 〈Christ〉 himself and of all the saints and also of blessed Justina the martyr and blessed Prosdocimus the confessor I should build a monastery for monks Gloria, in the volume cited, n. 55, p. 80 … we give and confirm to the monastery of St. Justina the virgin and of St. Prosdocimus the confessor of Christ… Ibid., in the volume cited, p. 81. So too, nearly, Urso, on the 2nd of February 1014: I, Urso … give and confirm to the monastery of St. Justina the virgin and of St. Prosdocimus and of St. Benedict, confessor of Christ… Ibid., in the volume cited, n. 98, p. 132. Even if no doubt is raised about the integrity of these letters, which we shall weigh later, they by no means reach a remote antiquity, and this must be kept before our eyes, that the cult of so great a man as Prosdocimus is portrayed by the writer of his Acts was by no means celebrated in the sixth century; for Padua then gloried in no patron except Justina, as Fortunatus witnesses Life of St. Martin, IV, 672.
[2] testimonies. That testimonies about St. Prosdocimus can be gathered from the ninth century on from the acts of the chapter of Padua was asserted by
Fr. Dondi [F. Dondi dell' Orologio, Dissertazioni sopra l'istoria ecclesiastica di Padova, vol. I (Padua, 1802), p. 26], which however have not yet been brought forward either by him or by anyone else. And the praised bishop adds that the Life of St. Prosdocimus exists in codices of the tenth century, and that in the choir book of the nuns of San Pietro, written in the eleventh century, St. Prosdocimus is called proto-bishop. Let us grant that the excellent man did not err in weighing the age of the books, although Brunacci, who is held expert in these matters, testifies that he knew no codex of the Life of Prosdocimus older than the end of the eleventh century ["Un codice della biblioteca de'PP. Eremitani qui di Padova è il piu vecchio che si abbia fino al presente giorno, di mano che par alla fine del mille, se non al principio del mille cento … noi a tal codice deputiamo l'undecimo secolo. Altri manoscritti con questi atti sono o nella detta biblioteca degli Eremitani o di Santa Giustina di Padova o nell' archivio della chiesa di Cividale d'Austria anche nelle biblioteche di Venezia o altrove." ["A codex of the library of the Hermit Fathers here in Padua is the oldest that exists to the present day, in a hand that seems to be of the end of the thousand, if not of the beginning of the eleven hundred … we assign this codex to the eleventh century. Other manuscripts with these acts are either in the said library of the Hermits or of Santa Giustina of Padua, or in the archive of the church of Cividale d'Austria, also in the libraries of Venice or elsewhere."] Gio. Brunacci, Storia ecclesiastica di Padova, vol. I, fol. 2 (manuscript codex of the city museum of Padua, B. P. 1755)]; that a very long span of time came between the events and the commentaries will be manifest to anyone less from the age of the codices than from the facts themselves.
[3] Acts not at all ancient, Of the Acts of St. Prosdocimus which are carried about and were published by Mombritius BHL 6960, it has been our lot to find no ancient codices. And in those which we have examined, his history has been so handed down that the thought of collecting the variant readings of each one does not even enter the mind, since they seemed to be of no importance whatever for investigating the truth of the history; wherefore we have thought it best to bring forward the Life of St. Prosdocimus from a few, and those select, books. It consists, where it is complete, of three parts, namely a prologue, the Life itself and an addition, which is the last chapter of our edition. The Mombritius edition lacks the prologue. And these are the codices which it seemed good to use.
to be published from four codices, A. Paduan codex of the city museum. Of parchment, of 54 leaves, 0.285 m × 0.215, written for the most part in two columns (fol. 1 – 34, 41 – 48) in the fourteenth century. It once belonged to the monastery of St. Justina of Padua. On five unnumbered leaves at the beginning of the book are read poems composed by a certain venerable abbot of Santa Giustina of Padua in honour of the most blessed Mary, Mother of God, and also of the saints whose bodies are held in the said monastery of Santa Giustina, and then the Mass of St. Justina. On folio 1 the book begins with these words: May the Virgin Mary be present at my beginning. In the name of the Lord and of our Saviour Jesus Christ and of his undefiled and unblemished mother, ever virgin Mary, and also of Matthias, Luke, Prosdocimus, Maximus and St. Justina, virgin, martyr and queen of Padua, and of the other saints venerably resting in the church of the said St. Justina, to whose glorious merits this book must especially be of service. And indeed it is wholly about the saints of Padua and the findings of relics. On fol. 7v – 13 is read the Life of St. Prosdocimus, complete, such as we are going to publish it from this codex. The division into chapters we ourselves introduced, and we have followed a certain common rule of spelling. On fol. 45 the office of St. Prosdocimus begins from vespers, which ends on fol. 48 at the invitatory for matins. The antiphons for vespers are rhythmical:
The praises of the kindly confessor, Blessed Prosdocimus, Let us sound forth at all the hours, Near to God in mind, etc.
The hymn begins:
Light and glory of the Church, Keeper of innocence, etc.
The invitatory too is rhythmical:
To the highest King let us rejoice, To the best Redeemer, With heart and mouth let us sing To blessed Prosdocimus. Come, etc.
This very office seems to be the metrical one of which F. Dondi speaks in his dissertation on the rites of the church of Padua, although he believed it was composed in leonine verses: Introdottosi poi il gusto de'versi leonini, fecero i nostri maggiori compor l'officio del detto santo in versi [Then, the taste for leonine verses having come in, our forefathers had the office of the said saint composed in verse] [Dissertazione sopra li riti, discipline, costumanze della chiesa di Padova (Padua, 1816), p. 9].
B. Venetian codex of the library of St. Mark, IX, 65. Of paper, of 37 leaves, 0.205 m × 0.14, written in the fifteenth century. It once belonged to Santa Maria of Praglia, and afterwards to Apostolo Zeno. It consists wholly of Paduan hagiographical pieces, in such a way that if you delete the last items from the preceding A you have almost this codex of ours. On fol. 1 the same little verse is written in the margin as in codex A: May the Virgin Mary be present at my beginning. On fol. 10 – 21 is read the Life of St. Prosdocimus, whose variant readings, which are of no importance at all, we have omitted to note.
C. Vatican Latin codex 3723. Of parchment, of 12 leaves, written in two columns in the fifteenth century. On fol. 2 is seen the family coat of arms of Eugene IV. Folios 2 – 9 are filled by the Life of St. Prosdocimus, not however complete, since the prologue and the addition are lacking. The readings of this codex you have at the foot of the pages.
D. Codex of the Ambrosian library O. 173. Of parchment, of 39 leaves, 0.245 m × 0.180, written in full lines in the fifteenth century Analecta Bollandiana, vol. XI, p. 353. On fol. 10v – 17v is read the complete Life of St. Prosdocimus, from which the prologue was first published Ibid., p. 354; which we have collated again with the codex. The other variant readings in the body of the Life we have for the most part neglected.
[4] the others neglected, The other copies of the Life of St. Prosdocimus which came our way it seemed good to set aside. They are these:
E. Paduan codex of the University library 19. Of paper, of 51 leaves, 0.198 m × 0.140, written in the sixteenth century, namely in the year 1571 (fol. 46). It is wholly about the saints of Padua. Fol. 15 – 31v, the Life of St. Prosdocimus, lacking both the prologue and the addition.
F. Paduan codex of the University library 702. Of parchment, of 102 leaves, 0.120 m × 0.085, written in the fifteenth century, for the use of the monastery of Santa Giustina. Fol. 49 – 65v, the Life of St. Prosdocimus, not copied out completely.
G. Paduan codex of the University library 1145. Of paper, of 72 leaves, 0.160 m × 0.114, written in the fifteenth/sixteenth century. It contains offices, among which documents have been copied (fol. 4 – 7, 10v – 16, the Life of St. Prosdocimus), for the most part not complete.
H. Paduan codex of the University library 1637. Of parchment, of 267 leaves, 0.400 m × 0.284, written in two columns in the fifteenth century most accurately and elegantly. Fol. 264v: This book belongs to the monastery of St. Justina, virgin and martyr and queen of Padua, assigned to that monastery of the same virgin and marked with the number 484. It is the second part of a lectionary of the saints, whose beginning is codex 1636 of the same library. Fol. 193v – 197, the Life of St. Prosdocimus complete, namely with the prologue and the addition.
K. Paduan codex of the Antonian library IV, 74. Of parchment, of 253 leaves, written in two columns in the fourteenth century, 0.39 m × 0.25. Various Lives of saints [A. M. Iosa, I codici manoscritti della biblioteca Antoniana di Padova, pp. 124 – 25], among which, fol. 210 – 217v, the Life of St. Prosdocimus, without prologue and addition.
L. Venetian codex of St. Mark IX. 28. Of parchment, of 284 leaves, 0.525 m × 0.340, written on pages divided in two in the fourteenth century. Formerly of the basilica of St. Mark. Among various Lives of saints there occurs on fol. 221 – 225v the Life of St. Prosdocimus, which breaks off at these words: pollui non pateretur (n. 16).
M. Venetian codex of St. Mark IX. 86. Of paper, written in the eighteenth century by Giovanni Brunacci, who among other documents on the saints of Padua copied out the Life of St. Prosdocimus from various books. And indeed: fol. 1 – 8v, from a parchment codex of the twelfth century which was "in the library of the Hermit Fathers of St. Augustine at Padua," the Life lacking prologue and conclusion; fol. 9 – 16v, from B. Mombritius; fol. 22 – 29v, from a parchment codex of the fourteenth century, copied by master Francesco de Donoctis of Modena, which codex was kept with the same Hermit fathers, the Life without the conclusion; fol. 30 – 38: "from the archive of the greater church of Cividale d'Austria, from a parchment codex of the fourteenth century," without the conclusion; fol. 39 – 46v, from a codex of the fifteenth century of the library of Santa Giustina of Padua, the Life with prologue and conclusion.
N. Vallicelliana codex H. 9, which is from the collections of Gallonio; among very many copies Catalogus codicum hagiographicorum Latinorum Romanorum, pp. 424 – 29 it has also, on fol. 294 – 304, the Life of St. Prosdocimus, without the prologue.
O. Brussels codex 8935, among other Bollandist collections, preserves the Life of St. Prosdocimus from Mombritius, to which is prefixed the prologue "from the manuscript codex of the Ambrosian library in quarto, letter S, number 91."
[5] they are of no credit. That some writers on Paduan matters have used the Acts of St. Prosdocimus as a document of good mark is easily pardoned in rather simple men little skilled in the critical art; that the patronage of the same Acts could be undertaken by learned men practised in these matters hardly has an excuse in the desire for the praise of their homeland. Nor will it seem strange to anyone who has read through the defences of the Acts put together by A. M. Trevisolo Difesa della missione apostolica di S. Prosdocimo. (Padua), 1774 and F. Dondi Dissertazioni sopra l'istoria ecclesiastica di Padova, vol. I, pp. 12 – 34, to say nothing of others, that we abstain from refuting their arguments one by one. For who in our days would seriously read a little book which from head to heel fights with proven history, and in some places with itself? That Mark and Apollinaris, whose companion Prosdocimus is imagined to be, were sent by St. Peter and sat as bishops in the cities of Cisalpine Gaul in the first centuries of the Church no one among the experts seriously contends [F. Savio, Gli antichi vescovi d'Italia. Il Piemonte (Turin, 1899), p. 80; L'apostolicità delle chiese d'Italia, in Rivista storico-critica di scienze teologiche, vol. I (1905), pp. 342 – 7]. That king Vitalianus lived at Padua in the times of St. Peter is deservedly laughed at, and it is probable that the fable-maker who narrates that St. Prosdocimus flourished under Claudius and that St. Justina was buried by him under Maximian wished himself to laugh at his readers. Wherefore, since the matter is clear enough of itself and our J. Bue, when he was treating of the Acts of St. Justina, has sufficiently overthrown the fiction of the pseudo-Maximus Acta Sanctorum, October vol. III, pp. 795 – 99, I leave it to idle men to do what has been done.
[6] The apostle of the march of Treviso One thing only, which good men, of the Acts
of St. Prosdocimus, the defenders, has moved, seems worth the trouble to weigh, namely that the traditions of other cities besides Padua support the hagiographer in some way. For in most of those which he is said to have visited They report that St. Prosdocimus was for the sake of preaching the faith, he is venerated as apostle or patron. And from the Acts indeed we have it that Prosdocimus, after he had founded Santa Sofia at Padua, made for the city of Este, then Vicenza, Asolo (Asolo), Feltre, Altino, Treviso and many other towns and castles (ch. 13, 14). These towns and places others have enumerated more distinctly, for example Antonio Monterosso in his manuscript Lives of the bishops of Padua: Se ne passo poscia ad Este, Vicenza, Asolo, Feltre, Altino, Concordia, Udero read Oderzo, Treviso e Belluno et ad altre citta della provincia Veneta con evangelizarla con sua predicazione e miracoli. In Vicenza, distrutto il tempio di Venere, eresse una capella a Maria Virgine in quel anno che fu assunta in cielo. Cosi fece in monte Summano et a Schio et in altri luoghi [He then passed on to Este, Vicenza, Asolo, Feltre, Altino, Concordia, Udero, Treviso and Belluno and to other cities of the Venetian province, evangelizing it with his preaching and miracles. At Vicenza, having destroyed the temple of Venus, he erected a chapel to the Virgin Mary in the year in which she was assumed into heaven. So he did on Mount Summano and at Schio and in other places] [Compendio delle vite de'vescovi di Padova di Antonio Monterosso notario Padovano (manuscript codex of the city museum of Padua, B. P. 385)].
[7] and by name of the people of Vicenza, And among the people of Vicenza indeed the report is that St. Prosdocimus brought the city to the faith of Christ; they also acknowledge him as their first bishop, and they add that on Mount Summano, not far from Vicenza, a church of the Blessed Virgin Mary was built by him, where once a shrine had been erected to the idol Summanus Ughelli, Italia sacra, vol. V, p. 1030; also the church of Santa Maria "della pieve di Schio" of the parish of Schio and not a few others in the same diocese [F. Barbarano de' Mironi, Historia ecclesiastica della città, territorio e diocese di Vicenza, vol. I (Vicenza, 1602), pp. 23 – 31]. On Monte Berico, moreover, he is said by some to have overturned a statue of Apollo, and to have consecrated the temple in which the image was worshipped to St. Apollinaris, bishop and martyr of Ravenna T. Riccardi, Storia de' vescovi Vicentini (Vicenza, 1786), p. 1. The people of Feltre too confess that they owe not only their faith but also their cathedral church to St. Prosdocimus Ughelli, in the volume cited, p. 369, and on the front of the church they inscribed this: DIVO PETRO APOSTOLO A SANCTO PROSDOCIMO DICATVM Dedicated to the divine Peter the apostle by St. Prosdocimus G. Bertondelli, Historia della città di Feltre (Venice, 1673), p. 18. What the people of Treviso narrate about St. Prosdocimus of the people of Treviso, does not disagree with the Acts: "They know besides that Prosdocimus, while he was staying at Treviso, was informed by God of the martyrdom of St. Peter, and therefore consecrated to his master the church which he had destined for the Virgin Mother of God, and that the people of Treviso thereafter venerated Peter as their tutelary saint, by whose title they wished the cathedral of Treviso to be ennobled Ughelli, in the volume cited, p. 485." And hence indeed they not unfittingly gather that the church of Treviso was the first in the Christian world to be consecrated under the invocation of St. Peter Scotti, in Ughelli, in the volume cited, p. 487. To these I add one thing, that the cult of St. Prosdocimus, if anything may be gathered from the calendars, was hardly celebrated among the people of Treviso before the thirteenth century. For in an ancient calendar of about the year 1184 Prosdocimus is not written in the first hand [R. degli Azzoni Avogaro, Memorie del beato Enrico, vol. II (Venice, 1760), p. 132].
[8] of the people of Belluno, The tradition of Belluno seems to waver, some contending that St. Prosdocimus, others that SS. Hermagoras and Fortunatus converted that people to Christ Ughelli, in the volume cited, p. 143. Not so at Oderzo, where "the lord Prosdocimus, disciple of St. Peter, bishop of that province," of the people of Oderzo, is said to have imbued the people of Oderzo with the Christian faith; which they prove from "ancient inscriptions fixed on the walls of the greater church, of this tenor: SANCTVS PROSDOCIMVS DIVI PETRI DISCIPVLVS PATAVII EPISCOPVS IN HAC VRBE OPITERGII TEMPLVM MARTIS INGRESSVS, AC EIVS IDOLO DESTRVCTO, OPITERGINOS AD CHRISTI FIDEM CONVERTIT, BAPTIZAVIT, TEMPLVMQVE IPSVM D. IOANNI PRAECVRSORI DICAVIT. [St. Prosdocimus, disciple of the divine Peter, bishop of Padua, having entered the temple of Mars in this city of Oderzo and destroyed its idol, converted the people of Oderzo to the faith of Christ, baptized them, and dedicated the temple itself to St. John the Forerunner.]" Hence he deserved to sit first in the see of Oderzo Ughelli, vol. X, p. 152.
[9] of the people of Este, What the citizens of the other cities, about which we have brought forward nothing more distinct, thought in this matter is not so clear, nor, to confess the truth, does it much matter to find it out. For what Isidoro Alessi excellently perceived about the people of Este Ricerche istorico-critiche delle antichità di Este (Padua, 1776), pp. 296 – 300, that seems to be affirmed in the same way about the others, namely that there is no foundation underlying those traditions about the preaching of St. Prosdocimus besides the very Acts of St. Prosdocimus [Read, for example, J. Riccati, Prefazione allo stato antico e moderno della città di Asolo (Pesaro, 1768), p. XXIX], whose assertions each has embellished at his pleasure. To me indeed, I confess, before I looked thoroughly into the matter, it had seemed probable that the biographer of St. Prosdocimus led the holy man round through those cities by which report had told him he was venerated. And in this way indeed fable-makers of that kind are accustomed to weave their histories. But until it is established that a cult was paid to St. Prosdocimus in those places before his Life was read, I prefer to abstain from that conjecture.
[10] of the people of Rieti. From elsewhere, though from where I do not know, flowed, I think, the report about our saint among the people of Rieti. They too narrate that St. Prosdocimus brought the gospel into their homeland, dedicated a church to St. Peter, and that the cathedral church too, which is sacred to the Virgin assumed, begun by him, was afterwards consecrated by Honorius III. They hold Prosdocimus as their first bishop, who afterwards occupied the see of Padua. Of which things only this argument occurs, that some ancient coins of this city struck with the image of St. Prosdocimus were found Ughelli, vol. I, pp. 1195 – 96. A very slight argument, as is plain, even if it were true; which is deservedly doubted. For it has not been our lot to see any such coin, not even represented in books, nor does anyone skilled in numismatics, questioned by us, recall having seen one.
[11] On the episcopate of St. Prosdocimus From what has been said it follows sufficiently that the Acts of St. Prosdocimus contribute nothing to writing the history of the church of Padua, and that nothing is established about the age or deeds of the saint. Would that this at least were ascertained, that Prosdocimus occupies a legitimate place in the series of bishops. But all the catalogues of the bishops of Padua that have survived, from the most ancient, which was not written before the thirteenth century [A. Bonardi, Il Liber regiminum Paduae, in Miscellanea di Storia Veneta, ser. II, vol. VI (1899), table at p. 21], rest on the very Acts of St. Prosdocimus and are therefore held to be of no authority in this matter [The catalogues which Dondi thought had flowed from various sources, Dissertazioni, vol. I, documents pp. 3, 12, F. Savio established are in reality not different from the catalogue of Rolandino, Indizio d'un placito lombardo o veneto dell' 845 circa nella lista episcopale di Padova, in Archivio storico Lombardo, 1904, p. 91, note]. Certainly in the charter of bishop Gauslinus, given in the year 970, mention of blessed Prosdocimus the bishop occurs. But now I would have the testimony of the Paduan charters which we brought forward at the beginning of this commentary weighed a little more accurately.
[12] none exists In the Paduan charters whose original writing has been preserved or whose tenor no one has called into doubt, where there is talk of the monastery of Santa Giustina, nowhere before the year 1076 is the name of St. Prosdocimus joined to the name of the holy martyr. So bishop Rorius, in the year 874: in the church of the holy and venerable Justina … near the church of the same venerable virgin Justina, in which her most holy body is seen to rest buried Gloria, Codex diplomaticus, n. 15, p. 29. Bishop Burchard, in the year 1034: of the church of St. Justina the virgin, which is situated outside the city of Padua Gloria, in the volume cited, n. 129, p. 165; bishop Odelric in the year 1064: of the church of St. Justina, which is situated outside the city of Padua Gloria, in the volume cited, n. 187, p. 217. Otherwise in the letters of the same bishop given on the 10th of January in the year 1076: to the monastery of St. Justina and of St. Prosdocimus situated outside the city of Padua, where many bodies of saints rested Gloria, in the volume cited, n. 227, p. 254; and in the letters of the 30th of March of the same year: to the monastery of St. Justina and of St. Prosdocimus, confessor of Christ, situated outside the city of Padua … in the same monastery of the holy virgin Justina and of St. Prosdocimus, confessor of Christ Gloria, in the volume cited, n. 229, p. 256. In these two things are especially to be noted. First, that Olderic is not accustomed to express the names of the bishops his predecessors with the mention of their dignity omitted. For example: the venerable Gauslinus, bishop of the 〈church〉 of Padua; Urso, venerable bishop of the same holy church Gloria, in the volume cited, p. 217. If, then, he called St. Prosdocimus simply confessor, he had not heard that he was the founder of his see, nor even that he was a bishop. The other is that after the year 1064, in which he gave the first letters, but before 1076, in which he gave the last, relics were revealed in the monastery of Santa Giustina which he translated into the cathedral church. Of the finding of the sacred body of St. Daniel a very well-known narrative exists BHL 2090. That another treasure was found in these times, when there was rivalry about finding relics, especially in the church of Padua Acta Sanctorum, October vol. III, pp. 790 – 91 — Prosdocimus, I mean — I judge not unlikely, since otherwise you could hardly give a reason why the Paduan monastery is called by the same bishop now that of St. Justina alone, now that of SS. Justina and Prosdocimus. Granted that no history of this finding has come down to us. For let no one think that the other Paduan revelations of relics which we have were committed to writing at once by witnesses. For they are of a later age and artfully written, and by no means betray a native and genuine character.
[13] quite genuine Hence let no one oppose to us the little book of the Finding of SS. Julian, Maximus and the Innocents, in which it is narrated that the bodies of the Holy Innocents rested between the altar of the Blessed Virgin Mary and the shrine of St. Prosdocimus. For even if it were established that these relics were found in the year 1053, as they report, the narrative is certainly much later in age than the event, and contains many absurd and gratuitously invented things, perhaps with the very fabulous Acts of St. Prosdocimus shining before it, which were fraudulently attributed to Maximus, the second bishop after Prosdocimus, as also two sermons on St. Justina Cf. BHL 5851.
[14] document. Nor does a greater difficulty arise from the instruments brought forward at the beginning of this commentary. The charter of Opilio was not made before the time when the Paduans understood that many bodies of saints rested in the church of Santa Giustina. The letters of Gauslinus and Urso are among those which only in copies
of the end of the thirteenth century we read, and which there is strong suspicion have been touched by more recent documents. Nor does the suspicion receive slight confirmation from the fact that bishop Burchard, when in the year 1034 he confirms the donations of his predecessors Gauslinus and Urso, makes no mention either of St. Prosdocimus or of St. Benedict, but expresses only the church of St. Justina, the monastery of St. Justina, the cloister of St. Justina outside the city.
[15] Lives of St. Prosdocimus It remains that we briefly review the principal offshoots of the Acts of St. Prosdocimus. An epitome of them you have both in some codices, as in the Antonian V. 85, of the fourteenth century, fol. 14 – 15 Iosa, I codici manoscritti della biblioteca Antoniana di Padova, pp. 237 – 38, and in codex 611 of the University library of Padua, of the fourteenth century, fol. 302 – 304 (beginning: Blessed Prosdocimus, sprung from most noble parents in the province of Greece — ending: which perhaps are not found in the chronicles); and in Hilarion of Milan [Legendarium quoddam nonnullorum sanctorum abbreviatum (Milan, 1494), fol. 104v – 105], fol. 104v – 105 (beginning: The blessed confessor of Christ Prosdocimus, sprung from most noble birth — ending: whom blessed Maximus succeeded, who also wrote his life … amen.) and in Peter de Natalibus, X, 33 (beginning: Prosdocimus, bishop, was renowned in the city of Padua in the time of Nero — ending: in the aforesaid oratory of the Mother of God, shining with miracles, he rested buried). More recent writers. The Life of St. Prosdocimus was thereafter narrated by Girolamo Lippi [Of Girolamo Lippi of Padua, on the life of the most holy confessor of Christ Prosdocimus, archbishop of Padua, manuscript codex of the Library of the city of Padua, B. P. 555. Fol. 95: "1544, 15 September. In the Green cell at Padua, by my hand, Girolamo Lippi of Padua, author of the written history."], Antonio Boatto [L'angelica del Boatto academico desioso nuovamente composta… La Vita di santo Prosdocimo primo episcopo di Padoa (Venice, 1542). The Life begins "Alto principio dal cui sol dipende | Gli altri principii le cause e le forme | Ed ond' esser quel ch' e sol si comprende." [High principle on which alone depend | The other principles, the causes and the forms | And whence being, that which alone is, is comprehended.]], Antonio Monterosso [Vite dei vescovi di Padova da S. Prosdocimo a Giorgio Cornaro, above, p. 352. Monterosso died on the 26th of January 1672], Filippo Maria da Lugo [Di san Prosdocimo greco, discepolo dell' apostolo S. Pietro, primo vescovo e protettore di Padova. Orazione panegirica del P. Lettor F. Filippo Maria da Lugo, M. O. recitata in S. Francesco Grande della stessa città nella quaresima dell' anno 1789. Venice, pp. 32. There follow: Note istorico-critiche al panegirico di S. Prosdocimo protovescovo di Padova, del Padre F. Filippo Maria da Lugo M. O., pp. 31, in which he attacks the Bollandists, Tillemont and others], Giovanni Prosdocimo Zabeo [Panegirico in lode di S. Prosdocimo primo vescovo di Padova letto in Venezia nel gennaio 1801 per l'accademia dei Patrologi, without place or year; published again in the book Panegerici dei quattro santi protettori principali di Padova Prosdocimo, Antonio, Daniele e Giustina in quali si aggiunge quello del cardinale e già nostro vescovo b. Gregorio Barbarigo scritti dal professore D. Gio. Prosdocimo Zabeo. Padua, 1828], Riccardo Perli, of blessed memory, whose unpublished work (1886) I was able to read by the kind leave of the author, and the anonymous man who put together the proper offices of the patrons of the city of Padua [Officia propria sanctorum quatuor Patavinae civitatis patronorum, etc. Padua, 1671]. The Life of St. Prosdocimus by Girolamo Cattaneo, a monk of Santa Giustina, which B. Scardeone complained he had not yet seen, it has not been our lot to find either Cf. Acta Sanctorum, October vol. III, p. 791. I pass over others who spoke of St. Prosdocimus in their chronicles or histories and most of whose works have been cited here and there.
[16] The remaining monuments of the sacred cult As is gathered from what has been said, the beginnings of the cult of St. Prosdocimus are very obscure, and, if what we have established is right, they do not precede the eleventh century. Nonetheless, so fervent was the homage toward new saints in this age, the Paduans followed him with the greatest veneration from the beginning, and, as is proved by the letters of bishop Olderic, he was at once called patron of the Paduan monastery with St. Justina, the Paduan monument. and his relics were held in the highest honour. These lay in a chapel near the church of Santa Giustina until the year 1563, when the translation of the sacred remains into the new church was considered. And then indeed the sepulchre was opened, and the bones were taken out of the very hard cement or gypsum in which they lay and gathered into a more fittingly adorned marble chest. The translation, however, was postponed, and at length it seemed more advisable to leave the sacred body in the old chapel, which was joined to the new church by a walkway built in the year 1565. How the matter was begun and the plan changed, read in Giacomo Cavacio and you will not regret it [Historiarum coenobii D. Iustinae Patavinae libri sex (Padua, 1696), pp. 283 – 88. The history of the recognition in the year 1564 has been repeated from the same Cavacio in the book Anno 1877. Settimo centenario dell' invenzione dei SS. corpi di S. Giustina, S. Luca, S. Mattia e di alcuni santi Innocenti. Strenna religiosa ai cattolici Padovani (Padua, 1876), pp. 61 – 64]. The other things handed down about the cult of St. Prosdocimus are of lesser moment. In a codex of the Chapter library of Padua, marked A. 49, written on parchment in the fourteenth century, containing the order of the rogations, there is written at the beginning, in a fifteenth-century hand, the order of supplication customarily held on these days. On the first day, after others, the station is at San Prosdocimo of the nuns; on the second day at the chapel of St. Prosdocimus in the praetorium; on the third at the altar of St. Prosdocimus in Santa Giustina. The convent of the nuns of San Prosdocimo, who lived under the rule of St. Benedict, had been built near the walls of the city, where now are the so-called "forni militari." Of its foundation, fortunes and more illustrious inmates, among whom is blessed Eustochium of Padua [G. M. Giberti, L'invitta guerriera trionfante di Satanasso Eustochio da Padova, Venice, 1672; G. Cordara, Vita, virtu' e miravoli della B. Eustochio virgine Padovana, Venice, 1768; G. Salvio, La vita della beata Eustochio Padovana, Venice, 1734], it is not ours to discourse [Some things about this convent in A. Portenari, Della felicità di Padova (Padua, 1623), pp. 472 – 73]. Of the vow made by the citizens at the time of the plague, in the year 1575, to St. Prosdocimus and the other patrons, it has been spoken elsewhere [Acta Sanctorum, October vol. III, p. 795. How St. Prosdocimus brought help to the Paduans in the year 1320 is narrated by Michele Savonarola, Libellus de magnificis ornamentis regie civitatis Padue, ed. A. Segarizzi (Città di Castello, 1902), p. 18]. In the year 1874 pious supplication was made to the same by the Paduans for the exaltation of holy Church [Notizie religiose pubblicate in occasione di privati pellegrinaggi che i devoti cittadini di Padova intrapresero nell' anno 1874 per l'essaltazione di S. Chiesa e per implorare alla loro città le divine misericordie, Padua, 1875]. The feast of St. Prosdocimus, proto-bishop of Padua, principal patron of the city and diocese, was kept on the 7th day of November, under the rite of a double of the first class with an octave, and a procession was made to St. Justina's for gaining the plenary indulgence which Gregory XVI granted [Ordo recitandi divini officii … iuxta ritum ecclesiae Patavinae pro anno… MDCCCXLVII (Padua, 1846), p. 60]. Now it is celebrated on the Sunday following the 7th day of November [Cf. Officia propria sanctorum vetera ac recentia omnia in unum collecta pro diocesi Patavina (Padua, 1888), p. 384], by a rescript of Leo XIII, in the year 1884, to the bishop, afterwards cardinal, Giuseppe Callegari.
LIFE OF ST. PROSDOCIMUS
From the codices A = Paduan of the city Museum, C = Vatican Latin 3723, D = Ambrosian O. 173. Cf. the preliminary commentary, no. 3.
Prosdocimus, bishop of Padua. (S.)
BHL Number: 6961, 6960
Here begins the prologue of blessed sancti D Maximus, bishop, to the Life of St. Prosdocimus, confessor and first bishop of Padua and (confessoris-ac) archipraesulis Padue et D disciple of blessed Peter the apostle C omits the prologue.
[1] St. Prosdocimus in Greece Perceiving with our whole heart the merits of religious men and chosen athletes of Christ through the sacred instructions of letters, dearest brothers, by the bounty of divine clemency, we set them out as best we can. Let us imitate their examples; for these, glowing with the fire igni D of divine love, and holding the pomp of this world of little account, attending to that saying of the Gospel, left houses, fathers, mothers, and the whole substance of this world huiusmodi D, and receiving a hundredfold, deserved to possess eternal life. Who, when they had despised temporal things for eternal ones and, spurning earthly things, had panted after heavenly ones, some macerated by various sufferings of the body, others of the mind, and proved in the testimony of faith, were crowned in Christ Jesus. Of whose college and fellowship we proclaim the venerable life of the most blessed confessor of Christ Prosdocimus, that we may apply ourselves to his praises with festive worship, who, illustrious in virtues, upright in morals, shone like a rose in Greece among the ranks of those like him. For whatever things were of God he desired, and as far as it was in his power or knowledge he fulfilled them at the nod of divine goodness; and et omits D by the constancy of these and other innumerable virtues virtutum innumerabilium D numbered with the athletes, he is now placed above the stars with the angels.
Here ends the prologue C, D omit.
Here begins the Life of St. Prosdocimus, bishop, published by blessed Maximus, bishop, his successor (Incipit-eius) D omits; (edita-eius) confessoris C.
[2] born, So igitur omits C the most blessed athlete of God Prosdocimus, sprung indeed siquidem C from most noble birth, when he had been handed over by his parents to be instructed in the study of letters, shining in uprightness of morals, whatever things qui cum C of worldly wisdom he attended to, which is said to be folly with God, bearing the Christian name he desired to extend them to the worship of divine wisdom. And since he had no one to show him how to turn aside from the way of error and enter the way of truth, behold, so that for a few things he might receive very many, he despised earthly things terrenum C for the eternal inheritance; and in his boyhood years he bent himself wholly to the yoke of divine love, with Mark and Apollinaris and associated with himself as most approved colleagues Mark and Apollinaris Apollenarem A and so thereafter, Appolinarem C, and with them accompanying him he took to the road; and having entered the city of Antioch Antiochiam civitatem C he presented himself se omits C to the sight of St. Peter, at that time patriarch, and to his dominion
subjected himself, so that, imbued with his teachings, he might safely despise the world and concupiscence. O wonderful clemency of almighty God! O innumerable joy of the One and Three! St. Peter, staying at Antioch O let us too, dearest brothers, praise together collaudamus C the God Deum omits C one in three persons, who gathered together these patrons for our salvation. When blessed Peter had seen these aforesaid servants of Christ, Mark, Prosdocimus and Apollinaris, he received them with a glad mind, and made them cleave to him in the divine service by day and night hours with most ardent love, so that through the instruction of one and the enlargement of three, the reverence of the divine Unity and the faith of the holy Trinity might be roused throughout the whole Church. All you who have ears, hear and perceive with attentive heart how the blessed husbandman Peter sowed the seeds of evangelical doctrine in the hearts of the faithful, and, by showing the precepts of peace and charity, bore fruit in them. For he taught men to despise the world and to hold the concupiscence of the flesh of little account, to love God and with every desire to pant after heavenly things, and so, enlightening the people, he converted them to the Lord Deum C.
[3] he goes to, These things being thus arranged, his holy disciples Mark, Prosdocimus and Apollinaris preached that Christ was born for the human race, suffered, died, was buried and on the third day tertia die C rose again, and freed from death all who believe in him; and not suffering the tares of the diabolical enemy, sowing over them, to spring up among the holy seeds of their master, they rooted them out, namely, from the roots, and no less strengthened the hearts of their hearers in the teachings of faith and of the virtues. Instructed by the teachings of such men, let us too, most beloved, give thanks to our God domino C, who taught us by the instruction nos erudivit C of such men. And when blessed Peter agnitionem C had completed the sum summam omits C of the work begun with the help of his three disciples Mark, Prosdocimus and Apollinaris, and had extended the rule of the catholic faith far and wide, he faithfully administered the pastures of holy doctrine to the sheep committed to him, and offering them eternal sweetness, satisfied them to the full with the knowledge agnitionem C of faith, hope and charity.
[4] and accompanies him as far as Rome: In the time, then, of Claudius Caesar (Cl. c.) impiissimi et crudelissimi Neronis C, the most blessed Peter, going out from the city of Antioch Antiochia civitate C with his disciples Mark, Prosdocimus and Apollinaris, to overcome Simon Magus (ad-magum) et insequente Symone mago C came as far as Rome. And when blessed Peter had entered with the aforesaid disciples, he was honourably received by the throng of the faithful. Having been received in this order, he began like a pious shepherd to rule the sheep committed to him; and what was weak and diseased he cast out foras omits C. But hearing also that his other sheepfolds were deserted and that his sheep, not having a shepherd non habentes pastorem C, had been scattered by robbers and torn by ravening rapidis C wolves, it pleased him in some way to lighten the burden committed to him, and he wished to provide some rulers after himself for the church committed to him. And to this he was admonished by divine grace, that the rays of such great lamps should not remain held within the space of one house only, but, spread scattered through the wide world, should drive away the ignorances of men and illuminate the darkness of their error with the knowledge of the true light; and behold, ordaining bishops, he directed Mark to the city of Aquileia to evangelize and preach the Lord Jesus Christ; and to Apollinaris he committed Ravenna.
[5] He is created bishop of Padua by the same. And these being directed on their way, the same St. Peter said to blessed Prosdocimus: "The talent handed over to you must not be hidden in the earth; but such a treasure must be handed over for gain to those who do not have it; so that, when your God dominus C returns, he may not count you among the slothful and wicked servants, but may make you te omits C enter among the faithful into ad omits C everlasting joy. For enim omits C I now send you to reap the ripe harvest, and I commit to you for healing the great people of the city of Padua, oppressed by various sickness: for a great nation awaits your coming." But blessed Prosdocimus answered St. Peter and said: "Holy father and famous master, I am indeed a young man ego iuvenis homo C, and I am not worthy of this work, and I am greatly afraid to begin what you command." For blessed Prosdocimus was twenty years old. Blessed Peter said to him: "Do not fear, my son, for the Lord your God is about to give you the spirit of his wisdom." And ordaining him bishop he fortified him with the pastoral rod and said: "Take the staff and have power to heal the sick, to cure the paralytics, to put demons to flight, to give light to the blind, and even to raise the dead." And giving him a kiss he said: "Go in peace, and may the grace of God be always with you." And blessed Prosdocimus, filled with great joy, went away, and, just and holy, entered Padua, made happy by his coming.
[6] At Padua he cures the sick Now there were before the gate of the city many sick, oppressed by various sickness infirmitate C; and St. Prosdocimus, fortifying himself with the sign of the cross to overcome the discords et C adds and et omits C snares of the enemies, sent forth peace post C adds, saying: "Peace to this house" Matt. 10:12. And without delay peace followed his word. When he had visited the sick, blessed Prosdocimus first prayed to the Lord on bended knee genuflexu C, saying: "Lord God, Father of heaven and earth, who are the true salvation and the true physician, at whose coming the various infirmity of this world was healed and restored to its former health; do not despise the tearful prayers of your servant, but hear them, and send down from heaven upon those made in your image the Holy Spirit, by whom, enlightened, they may reject vain idols, and know you alone, the living and true God, and faithfully obey you." When this prayer was completed, raising himself, he laid his hands on each one, and in the power of our Lord Jesus Christ they were healed. And when they had been rescued from their various sicknesses, all cried out with one voice, saying: "Great is the God of the Christians."
[7] and baptizes the people. And he sanctus Prosdocimus C adds said to them: "If you reject vain and deaf idols, which can profit neither themselves nor others, and believe in the Lord Jesus Christ with your whole heart and your whole soul, you will be restored, namely, to a greater health, and you will avoid all the snares of the devil. For Christ Jesus himself Iesus Christus C, to pay the debt of the first man Adam, was born of a virgin, that he might regenerate us a second time; he suffered 〈and et omits A, C〉 was wounded, that he might heal us of the suffering of souls and the wounds of sins; dead and buried, he rose again on the third day, that he might raise us who were buried in perpetual death. If you believe in him, you will be able valebitis C to reign with him (cum ipso) omits C for ages of ages." And the whole multitude cried out, saying: "We believe in the Lord Jesus, whom you preach. Because, when we had been weighed down for a long time with various sicknesses and were wholly ignorant who the God of the Christians was, bringing victims to empty gods, we called on them to have mercy on us and gained nothing. Behold, in one hour, under the invocation of the name of Jesus Christ, we have been healed of various sicknesses, and we believe in him faithfully." Blessed Prosdocimus, lifting up his hands to heaven, blessed God, saying dicens omits C: "I give you thanks, Lord Jesus Christ, who do not forsake those who hope in you, but whatever seeds of your doctrine your servants have sown in the hearts of the faithful you bid bear fruit fructificari C by sending down the Holy Spirit, who, glorious, live and reign for ages of ages." And when they had answered Amen, preaching to them repentance for et C the remission of sins, he baptized them in the name of the Father and of the Son and of the Holy Spirit. And the Holy Spirit, coming from heaven, enlightened them, and confirmed the enlightened in the faith of Christ. And in that same hour there were baptized, in number, one hundred and sixty of both sexes and more. Whence let us too, dearest brothers, glorify God, who gathered so great a multitude into the number of the faithful.
[8] King Vitalianus And when in the name of our Lord Jesus Christ blessed Prosdocimus displayed these and other illustrious powers, and suggested to the people committed to him (sibi commisso) omits C what was to be avoided or what to be done, like a tower built on the top of the mountains the temple of the Holy Spirit could not be hidden; but through the good works and the exercises of wonderful powers which he did in the Holy Spirit by healing the sick, the fame of the man of God resounded and came to the knowledge of king Vitalianus. And the king himself indeed was oppressed by various sickness. And when he had long sought blessed Prosdocimus and investigated vestigaret C with diligent mind in what places he dwelt habitare eum C, behold, a certain man who had been healed by him and had become a Christian said to king Vitalianus: "This man whom you seek is a chosen servant of God and perfectly instructed in the arts of medicine, and et omits C on whomever he lays his hands, invoking the name of his Christ, he restores them, namely, to their former health. If you order him to come to you, and, renouncing the devil and his pomps and rejecting vain idols, believe in the God of the Christians, without doubt he will cure you of all pain, and you will be healed in soul and body." But the king said to him: "And do you believe that the God of the Christians is greater than our gods, Jupiter, Mars and et omits C Apollo, who direct us and ours and defend us from all adversity?" And he answered and said: "Assuredly I believe in the God who made all things that are (fecit-sunt) omnia quaecumque voluit fecit C in heaven and on earth, and I reject vain idols; because, as the psalmist says, the idols of the nations are silver and gold, the works of the hands of men Psalm 113:4, 5. They have eyes and cum habeant C do not see, ears and do not hear; hands and do not feel, feet and do not walk; nor is there breath in their mouth. And elsewhere: Let those who make them become like them, and those who believe in them are deprived together with them of eternal life and are assigned to perpetual punishments" Psalm 113:8.
[9] he orders the saint to be brought to him; When king Vitalianus had heard such things, he says to him: "I adjure you by the God in whom you believe, that you bring this man to me, and if he frees me and mine from the danger of the present infirmity under the invocation of the name of his Christ eius C, I and my wife with my whole household will believe in Christ in Christum omits C, for et C we desire to know the way of truth." And that man, running in haste to blessed Prosdocimus, said dicit C to him: "Why do you delay? Do not tarry; for king Vitalianus himself awaits the coming of your visit, and of your healing
remedy desires to be helped." Hearing this, the confessor of Christ was filled with great joy, and looking up to heaven said: "My Lord, King of eternal glory, send your Holy Spirit into my mouth, who, speaking in me, may preach the word of your salvation and grant to the hearts of the hearers to understand it and, by understanding, to fulfil it." And saying this, he hastened with very swift course and entered the house of king Vitalianus. And when he entered quo ingresso C, he impressed the sign of the holy cross on the four parts of the king's chamber, and, proclaiming peace, approached his bed lectulum C. And autem omits C king Vitalianus, raising himself, said to the priest of Christ Christi sacerdoti C Prosdocimus: "Of what nation are you, or the god of what worship do you follow?" He qui C, answering him, said: "I am a servant of Christ, and I worship my Lord Jesus Christ, who deigned to come down from heaven for the human race and to be born of the Virgin Mary. For he willed to suffer for us and to undergo the cross, the just for the unjust; dead and buried, he rose again on the third day and, appearing to his disciples through post C forty days, spoke of the kingdom of God; and while they looked on he was lifted up and borne into heaven, whither all who believe will follow him and will reign with him for ever Acts 1:3. If you believe in him with a perfect heart si tu perfecto C, you will surely obtain health of body and soul, and, washed through the font of baptism and entering the way of the second regeneration, you will without doubt accompany him, and will be a partaker of the eternal kingdom."
[10] with his whole household And king Vitalianus, hearing the words of such an exhortation, lifting up both hands to heaven, said with tears: "Lord God, whom your faithful one preaches, open to me the fountain of life and graciously grant me, your servant, to come to it." And turning to blessed sanctum C Prosdocimus he said: "Chosen servant of God, hasten, do not delay, and baptize me." And at once he catechized him and his wife, and blessing the water, with hands spread out to the Lord, he prayed: "Lord Jesus Christ, incomprehensible, at whose nod all things are ruled and the universe subsists, open to these the way of truth and of your knowledge, that they may know you, the living and true God, and serve you faithfully and worthily and praiseworthily bless your glorious name for ages of ages." And when they answered Amen, then preaching to them repentance for the remission of sins Luke 24:47, he first said to Vitalianus: "Do you believe in God the Father almighty, maker of heaven and earth, of the sea and of all things that are in them?" And he answered: "I believe." — "Do you believe also in Jesus Christ his son, born for us, suffered, dead and buried and (mortuum-et) omits C rising from the dead on the third day, and that he will raise you te omits C after death, he is baptized; and will give you eternal life?" And he answered: "I believe." And so, the instruction in the holy faith being finished, he baptized him and his wife with his whole household, and so they were cured of all sickness and restored to perfect health.
[11] he orders Christ to be worshipped by all; And king Vitalianus said: "Great is the God whom you preach." And sending through the whole people of the city of Padua and the neighbouring villages, he ordered them by royal command to flow together from every side to the excellent priest of Christ, so that all who qui omits C had been under his dominion should worship no qui C other than the true God of the Christians christianorum Deum C. When this assembly of the people populi facta C had been made, the man of God baptized them in the name of the Father and of the Son and of the Holy Spirit, and confirmed them in the faith of the holy Trinity. For there was an innumerable multitude of men and et C women who were baptized by the man of God, and blessing them he refreshed them there. And they, rejoicing and exulting in the Lord and retaining in their heart mittententes so C the words of salvation, returned to their homes. After this was done, the report was spread through the neighbouring places of his kingdom that Vitalianus had become a Christian, and had rejected vain idols and believed firmly in Christ God.
[12] He builds Santa Sofia at Padua; And at the same time, as the multitude of Christians grew and the worship of the divine law was wonderfully practised throughout all Padua, behold, it pleased king Vitalianus and all his people to build aedificari C a house for the Lord, and to linger in it eo C in the divine praises day die A, C and night; and when it was built, blessed Prosdocimus, the people of the faithful standing by, consecrated it in honour of our Lord Jesus Christ and of Holy Wisdom, so that, the folly of this world being set aside, true wisdom might be celebrated in this temple and God, wiser than the wise, might be worthily glorified. And for this he ordained as worshippers of the divine law some priests, and some deacons diaconos C and men of every order, and with these living with him he ministered faithfully to the Lord our God in the day and night hours, and, sacrificing the victim of praise, he paid his vows in the sight of the people.
[13] He brings forth St. Justina. And in those days king Vitalianus had neither son nor daughter; but it pleased the Lord Jesus Christ that he should know his wife. And she conceived and bore a daughter; whom blessed Prosdocimus, baptizing her eam omits C, himself received from the font, and gave her the name Justina, and imbued her with the disciplines of sacred letters. This being done, king Vitalianus said to blessed Prosdocimus: "Take my soldiers, and go through all the cities of my kingdom, and preach our Lord Jesus Christ, who visited me through you his servant and cured me of all sickness langore C." The cities of the kingdom Without delay the priest of Christ entered on the road, and approaching apropians C a city named Este, he was nevertheless honourably received by the whole people, though they strayed in the utmost paganism. Este, And when he had preached to them the words of salvation and shown the way of truth, baptizing all, he made them believe in Christ, and providing previdens C some rulers of their souls for them, he dismissed omisit C them, commended to Christ and greeted. And going out from there he entered Vicenza, the city of Vicenza Vincentiam C and A before correction and there preached praedicans C the baptism of repentance for the remission remissione C of sins, and catechizing much, he converted the people to the Lord. And withdrawing from there he went adierat C to the castle named Asolo Asilum C. Asolo, In in omits C which, by preaching, he made an innumerable people believe in Christ; he also etiam omits C built there a church in honour of holy Mary the Virgin and dedicated it, and in that place ordained rulers of the church. And going out from there he entered the city named Feltre Feltris C, Feltre, and there renewed by the font of baptism a very great multitude of both sexes, and building a church there he consecrated it in honour honorem C of St. Peter apostoli C adds. Altino, And after this, travelling through the city of Altino and many other towns and castles, he imbued them with faithful admonitions and, idols being abandoned, made them worship the true God. And enim C in these aforesaid pretextis C places he built churches, one in each, and ordained priests and deacons to rule the people of the Lord, and blessed them and dismissed them.
[14] Treviso, And when blessed Prosdocimus had begun cepit C to go through the villages and places, preaching and healing the sick and baptizing many, he came as far as the city of Treviso A corrected, earlier Tarvitiam; Tervitiam C, and stayed there with a certain soldier named Euphrosinus Euforsinum C; and when he had told him whence he came veniret C, or what he was doing, that soldier said to him: "Guest, my daughter has been blinded; apply a remedy that she may see, and I will follow your God, believing in him." Blessed Prosdocimus eagerly ordered the girl to be brought to him, and et omits C, while all who were present looked on, St. Prosdocimus, making nothing other than the sign signo C of the cross over her eyes, said: "Lord God almighty, bring the knowledge of your Son our Lord Jesus Christ into this city, that you may not only enlighten the bodily eyes of this girl, but also open the inner eyes of the gentiles dwelling in this place, and that, quickly knowing Jesus Christ your Son to be God, they may grant me a place locus C of preaching with great effect." These words being completed, the blind girl saw, and, rolling at the feet of blessed Prosdocimus, together with her parents, believing in Christ, they were baptized in the river Sile, which flows not far from the city of Treviso Tervicia C.
[15] where he heals the wife of the count, Now there was the wife of a certain count, Theodora by name, who for very many years was held by a most grievous infirmity, which none of the physicians could cure. And it happened that the aforesaid Christian soldier was standing before the count et C adds as he was talking about his sick wife. And et omits C the soldier said to him: "There is with me a certain pilgrim of advanced age provecta aetate C who has also given light to my daughter. If you allow him to see her, she will soon recover." The count said to him: "And this man, whence has he come?" He answered: "From the city of Padua." The count said: "Is he then of Roman race?" He answered: "I do not know, but he seems rather a Greek (plus-videtur) omits C." The count says to him: "Bring him secretly secrete C into my house, that I may know that what you say is true." And it was done so. And when he had entered the city of Treviso corrected, earlier Tervitium A; Tervitiam C, blessed Prosdocimus (b. P.) omits C, signing himself round about, said: "God, who work with my master Peter, work also with me, that your name may be glorified and your will be done." And entering the count's house he was received with honour. And the count said to him: "Welcome, physician." To whom blessed Prosdocimus answered: "May the peace of God and of our Lord Jesus Christ rest upon you." The count said: "Who is it of whom you speak?" St. Prosdocimus answered: "The Son of the living God." The count said: "As I see, you are a Galilean." St. Prosdocimus answered: "Yes." The count says to him: "Do you know healings?" St. Prosdocimus answered: "Nothing without the name of Jesus." The count said: "What power is there in Jesus?" Blessed Prosdocimus answered: "Call your soldiers together here hic C and, with all looking on, you will know the power of my Lord Jesus Christ." And when all were standing by, the count said: "Behold, my wife has been held sick in bed for very many years, to whom every medicine has proved contrary. If, then, there is any medicine in you, work it." To whom blessed Prosdocimus answered: "May God open the eyes of your heart, that, seeing his wonders, you may believe in Jesus Christ." Then taking hold
of the woman's hand he said: "Rise in the name of our Lord Jesus Christ; be healed and believe in him." At once the woman, rising, came down healed from her bed, crying out and saying: "There is no other God but Jesus, St. Prosdocimus converts to Christ whom you preach." And the count and his soldiers, seeing this, were astounded, saying: "This is truly God who does such things." Meanwhile the count himself with his wife and sons and household, believing in Jesus, were baptized on that day, one hundred and twelve. But many others too of the pagans who were present received the faith of Jesus Christ. And blessed Prosdocimus lived for some time within the count's house in the city of Treviso; and every day many of the people came to him, and he taught them secretly, saying: "Believe in Jesus Christ, for he is the God of heaven and earth." And believing they were baptized. And many nobles gave their sons to blessed Prosdocimus, to be instructed by him in sacred letters. And enim C he built a church in honour of St. Peter the apostle and consecrated it, and ordained there three priests and two deacons diaconos C and et omits C five clerics to rule the people of the Lord, and blessed benedixit C them and returned to his see.
[16] Vitalianus having died, And when he had entered the city of Padua Patavii C, he was fuit C received by all the clergy and people with great joy; and the king rejoiced at his coming. And it happened after some time that king Vitalianus departed from this world to the Lord, and was buried in the sepulchre of his fathers; and after thirty days his wife Prepedigna Prepidigna C died and was buried beside her husband. After their death the most blessed Justina applied herself with watchful mind to prayer and fasting, praying and beseeching the Lord that he would keep her as his handmaid and bride and not allow her to be defiled by devouring lust and conjugal crime (et c. c.) omits C. But the most impious and most cruel Maximian, hearing of the death of king Vitalianus, St. Justina burning with lust for the virgin beatissime C Justina, ecce C adds entered Padua with swift course and, having sent his soldiers, had the holy virgin presented to him, so that, abandoning the worship of the Christian name, he might compel her to sacrifice to idols, and might enjoy her bed. And when she had loved the delights of the eternal Bridegroom and held as nothing all the things which were promised her sibi omits C by an earthly bridegroom, gold, silver, men-servants and maid-servants, she was tortured with various punishments, and was wounded by a sword driven into her side, Col. 059A and so, happily giving up her spirit, departed to Christ. she is crowned with martyrdom And Maximian quickly returned to Rome. And blessed Prosdocimus, receiving the body of the most blessed virgin Justina Iustinae omits C, embalmed it with spices and, with very many travelling with him, buried it in a cemetery worthy of God Deo condigno in C; where through her intervention and merits many benefits are granted by God to the peoples populis omits C. and she is praised in writings by Prosdocimus. And her Passion that same holy man Prosdocimus himself wrote, and committed it to our memory to be kept. And in the time next following, the most impious emperor Maximiano C adds having died and been buried in hell with the devil, there was in this city of Padua a certain patrician named Opilius, a most Christian man, who, admonished by divine revelation, built a church in honour of St. Justina, and near it et p. eam omits C made an oratory of precious stones and mosaic work in honour of holy Mary. Which church together with the oratory St. Prosdocimus consecrated, and there ordained very many holy women serving God. What more? Lest a too prolix slowness of speech interrupt the discourse begun incepti sermonis C, and lest the attention of the hearers grow cheap, behold, from many things let us return to a few.
[17] Who, having sat ninety-three years, And when St. Prosdocimus, the gem of bishops, had presided through per omits C many years in in omits C the pontifical see, and our Lord Jesus Christ, through his merits and intercession, by healing the sick, curing the paralytics, putting demons to flight, restoring hearing to the deaf and speech to the dumb, showed the people great and (magna et) aliaque C and innumerable prodigies faciendo C adds, ripe in age and his course finished, on the seventh before the Ides of November he departed to Christ. He was taken up by the whole people of the city and buried with honour in the oratory of Santa Maria. And blessed Prosdocimus lived in his episcopate ninety-three years, one month and fifteen days. At whose passing let heaven exult, which holds his spirit; let the earth exult, which was of such dignity that ut omits C it received susciperet C his most sacred body; he rested in peace. and let the whole mother church of Padua too rejoice with her chosen sons, which cherishes the precious bones of the most blessed confessor, by whose merit and assiduous intercession she leans and stands firm here. And let us, dearest brothers, more joyful than usual, celebrating the day of so great a solemnity, rejoice and exult in the Lord, who has glorified us with so great and such a patron. May he deign to pray for us to our Lord, that we who today celebrate his feast with devout praises from the heart animis C may deserve to celebrate together celebrare C with him the eternal solemnities in heaven. The testimony of the pseudo-Maximus. And after his death post vero obitum C I, Maximus, his eius C successor, elected by all the clergy and people and consecrated by the Roman bishop, wrote all these things which I saw and heard about him. I know many things besides these, but I narrate only a few. But you, brothers, who hear these deeds, hold them faithfully, and earnestly entreat the merits of blessed Prosdocimus, that through his merits our vows may be fulfilled perficiat C, that the kind blessing of the Lord may descend upon us, and that God may grant us so to lead our life in this world that after our passing we may deserve to receive eternal life vitam aeternam omits C with him. Amen here C ends.
[18] The computation of the times. In the time of pope Telesphorus and in the fourth year of the emperor Antoninus Pius, or about that time, blessed Prosdocimus died, having completed ninety-three years and one month and fifteen days in the episcopate. His ordination as bishop was on the seventh day from the end of September. This computation of the time of blessed Prosdocimus begins from the fourth year of Claudius, in which blessed Peter entered Rome and in the same year sent Prosdocimus to Padua. And this we say or believe from regard for devotion, not from the rashness of presumption.