Thaddaeus the Apostle

ON ST. THADDAEUS THE APOSTLE, WHO IS ALSO JUDE,

FIRST CENTURY.

HISTORICAL COMMENTARY.

Thaddaeus, who is also Jude, apostle (S.)

BY J. V. H.

§ I. The Saint's various names; his kinship with Christ the Lord; he does not seem to have preached the Gospel in Africa.

Before we approach the Acts of the Holy Apostle, it is opportune to inquire into his various names. The name of the Holy Apostle, In Matthew X, 3 he is simply called Thaddaeus and is placed in the tenth position among the twelve Apostles; with the same name and position he is listed in Mark III, 18; in Luke VI, 16, however, in the eleventh position he is called Jude of James. In the Greek text there is another reading, namely St. Jude is called Lebbaeus, Λαββαιος; which word Cornelius a Lapide derives from the Hebrew etymology Leb, which we interpret heart; whence in Latin he would be called courageous or spirited. The name of Thaddaeus, the a Lapide mentioned relates, is derived from the Syriac word Thad, which signifies Breast: whence he is called merciful, kindly. John Mill in the Greek edition of the N. T. has: Λεββαιος ὁ ἐπικλειθεις Θαδδαιος, Lebbaeus, surnamed Thaddaeus; which latter words Const. Tischendorf rejects among the variant readings; so that it reproduces entirely the Latin text of Matthew. By three names, then, our Apostle comes in the Gospel: he is called, that is, Jude, Thaddaeus, and Lebbaeus.

[2] his kinship For the rest there is no reason why we should, according to our custom, repeat the elogia with which St. Jude Thaddaeus is adorned in the sacred Calendars, since we have already reported these a little above in St. Simon the Apostle. But as we set the first step in working out these Acts, a grave question already strikes us: namely what is the kinship of St. Jude. For the solving of which we have at hand a double element: first of all the seventh canonical epistle, in which there is superscribed: Jude, servant of Jesus Christ, and brother of James Ἰουδας Ἰησου Χριστου δουλος, ἀδελφος δε Ἰακωβου. Jude the writer of the epistle was therefore the brother of that James who wrote the first epistle: nor may one devise another James, especially since both use the same superscription: James, servant of God and of our Lord Ἰακωβος Θεου καί Χυριου Ιησου Χριστου δουλος, as one reads at the head of the first epistle of the seven catholic ones. Which interpretation St. Jerome confirms in every way, De Viris Illustr. chapter IV Migne, Patrol. volume XXIII, column 613., saying: Jude the brother of James, of that James assuredly of whom he had spoken a little above in chapter II. Now this James is called by St. Paul, Galat. I, the Brother of the Lord, that is, his cousin: which Eusebius too confirms, Hist. Eccles., book II, chapter I Migne, Patrol. Græc. volume XX, column 134., and Jerome, De Viris illustr. chapter II Migne, Patrol. lat. volume XXIII, column 609.: and thus St. Jude too belongs to the family of Christ the Lord.

[3] with Christ the Lord, And hence arises another question: namely whether St. Jude the brother of St. James is the same as the Jude who is listed among the twelve Apostles. Our John Solerius, in the Dissertation on the Brothers of the Lord at the threshold of volume VI of September, openly opines that neither James nor Jude, the brothers of the Lord, are to be numbered among the twelve Apostles chosen by Christ. Now he strives to show this chiefly from two texts of the Gospels. For in Matth. XIII, 55 we read: Is not this the son of the carpenter? Is not his mother called Mary, and his brothers James, and Joseph, and Simon and Jude? To which Mark VI, 3 chimes in: Is not this the carpenter, the brother of James, Joseph and Jude and Simon. These, then, are of the race of Christ the Lord, and indeed his brothers, in so far as they were born either of an earlier marriage of St. Joseph, which is for the most part rejected, or of a sister of the Blessed Virgin Mary: and in that sense the word brother is used in Sacred Scripture, as is established from Gen. XIV, 12, where the victorious kings are said to have carried off Lot and his substance, the SON OF THE BROTHER of Abram, that is the nephew of Abra; nevertheless a little below, v. 14, one reads: Which when Abram had heard, namely that Lot HIS BROTHER had been captured. We forbear to bring forward more examples.

[4] as against our Solerius Solerius further reports another text from John VII, 1: After these things Jesus walked into Galilee, for he did not wish to walk into Judaea, because the Jews were seeking to kill him. Now the feast day of the Jews, the Scenopegia, was at hand. And his brothers said to him: Pass from here and go into Judaea, that your disciples also may see your works which you do. For no one does anything in secret, and himself seeks to be in the open: if you do these things, show yourself to the world. For neither did his brothers believe in him. From this text Solerius infers that none of the brothers of the Lord believed in him, and therefore that none was chosen among the twelve Apostles. But in my opinion the argument does not bind on every side. First of all it does not follow from the text itself that all the brothers of the Lord refused faith to Christ: the text is entirely true if some, namely those who were addressing Christ, did not believe in him. Next they are said, says Maldonatus on this passage, not yet to have believed in him, not because they did not believe in any way, but because they did not believe enough. For if they had in no way believed, they would have had no hope of gathering any glory from his miracles,

which they indicate that they certainly have, when they exhort him to show himself to the world. And the Apostles themselves labored under such unbelief, as Mark has, XVI, 14: Last of all, he says, he appeared to those eleven at table: and he reproached their unbelief and hardness of heart; because they did not believe those who had seen that he had risen. Yet nothing had he inculcated in his disciples more often and more strongly than his resurrection after three days.

[5] especially from the Latin To strengthen his opinion Solerius then brings forward the testimonies of the Fathers, especially of the Greeks Cyril, Epiphanius, Chrysostom. Gaspar Saccharelli, presbyter of the Roman Oratory, observes in his Ecclesiastical History under the year of Christ XL, number 24 Volume I, Hist. page 183., that the Greeks list three Jameses, James of Alphaeus, James the brother of the Lord, and James the brother of John the Apostle, while the tradition of the Latins recognizes only two Jameses. Nevertheless even among the Greek Fathers the opinion is not unanimous. Papias, a contemporary of St. Polycarp, treating of the family of Christ the Lord, says Migne, Patrol. Graec, volume V, column 1261.: Mary the Mother of the Lord, Mary, wife of Cleophas or Alphaeus, who was mother of James the bishop and Apostle and of Symon and Thaddaeus and of a certain Joseph. Clement of Rome too, in the sixth book of the Institutions, says Eusebius, book II Ibid. volume XX, column 135., teaches that "after the Saviour's ascent Peter, John and James, although the Lord had preferred them to the others, did not on that account contend among themselves for the first degree of honor, but chose James surnamed the Just as bishop of Jerusalem." The same in the seventh book of the same name says these things also of him: To James, he says, the Just and to John and Peter the Lord after the resurrection imparted the gift of knowledge. Which they handed on to the other Apostles, and these to the seventy disciples, of whom Barnabas was one. For the rest there were two Jameses: one surnamed the Just, who, cast down from the pinnacle of the temple and struck with a club by a fuller, perished; the other was beheaded. Moreover Paul too makes mention of that James the Just, writing (Gal. I, 19): "But I saw no other of the Apostles, except James, the Brother of the Lord." And if James was the Brother or kinsman of the Lord, St. Jude Thaddaeus was related to Christ the Lord by the same kinship.

[6] Fathers it is shown: Indeed St. Chrysostom, who favors Solerius, is not consistent with himself: for in Hom. I on the Epistle to the Galatians Ibid. volume XLI, column 632., commenting on the words of Paul just brought forward, he says that James is called the Brother of the Lord for the sake of honor. For if he had wished only to indicate him of whom he was speaking, he could have declared it by another mark and said James of Clopas, which surname the Evangelist set down. But since, says Francis Xavier Patrizzi in his work on the Gospels, book III, dissertation IX, number 9 Volume III, page 44., the evangelist never mentions James of Clopas, but James of Alphaeus, it must be said that Chrysostom either had a codex in which Clopas stood for Alphaeus, or thought that these two are in fact only one name, although it cannot be denied that it is uncertain whether Chrysostom held that James the brother of the Lord was of the Apostles. From these things it appears most manifestly that the testimony of the Greek Fathers was not unanimous, since the most ancient, Papias and Clement of Alexandria, indicate the contrary, and the whole body of the Latin Fathers confirms their testimony. Wherefore we too hold that James the brother of the Lord was one of the twelve, and that accordingly Jude his brother is to be reckoned to the same college. Nor should it deceive us that Jude, like James, does not call himself an apostle at the head of his epistle, but simply a servant of Jesus Christ. For Peter and Paul alone take this title for themselves: the one indeed, says Cornelius a Lapide in the Commentary on chapter I of James, as the first of the apostles; the other as the teacher of all the gentiles.

[7] is altogether doubtful Having explained in some fashion the genealogy of St. Thaddaeus the Apostle, we must inquire what he did in the mission of teaching all nations, which he received with the other Apostles from Christ the Lord. St. Paulinus of Nola, who flourished at the beginning of the fifth century, in poem XIX Ibid. volume LXI, column 514. assigns to various Apostles the place of their preaching and burial; and after he has shown Rome as the arena of SS. Peter and Paul, he continues:

Thus God too, allotting pious gifts to the other lands,

Scattered his members everywhere through great cities:

Thus he gave Andrew to Patras, and John to Ephesus,

That he might at once care for Europe and Asia through them,

And by such great lights dispel the heavy darkness.

Parthia embraces Matthew, India Thomas,

The Libyans received Lebbaeus, the Phrygians Philip,

Crete took Titus, Boeotia Luke the physician,

To you, Alexandria, Mark was given.

When Tillemont cites this passage from St. Paulinus Mém. pour serv. à l'Hist. Ecclésiast. volume I, page 402, he observes that the poet does not designate any special part, and that it is therefore not known whether it is a question of Tripolitan Libya or of Cyrenaica. But it seems idle enough to inquire into this, since Libya is also taken for the whole of Africa Cellarius, Notitia Orbis, volume II, page 761., and especially among the poets the whole is often taken for the part by synecdoche.

[8] the preaching of the Apostle But in assigning the preaching and burial of St. Thaddaeus in Libya, says Muratori in the Notes on Paulinus Migne, Patrol. volume LXI, column 514., the other writers dissent from Paulinus. Certainly St. Jerome in the Commentary on chapter X of Matthew Ibid. volume XXVI, column 305. says: Thaddaeus the Apostle, ecclesiastical history relates, was sent to Edessa to Abgar king of Chosidena (Osrhoene), who by the Evangelist Luke is called Jude of James, and elsewhere is called Lebbaeus, which is interpreted Little Heart, and it is to be believed that he had three names. Thus too Venantius Fortunatus in the seventh century, poem VI, book VIII Ibid. volume LXXXVIII, column 270., sings:

Hence Persia, glad, from her loosened bosom sends

Simon and Jude, a twin light, to the stars.

But whether of the preaching or of the burial of St. Thaddaeus in Africa, no suitable author, so far as I know, makes mention except St. Paulinus. Anton. Morcelli in his Christian Africa refers the beginnings of the Christian faith to the very beginning of our era, since, on the witness of St. Luke, Acts II, 10, there were present at Jerusalem also some from the parts of Libya, who on their return also propagated in their homeland the faith which they had heard through the Apostle Peter on the day of Pentecost Afric. Christ. volume I, page 10.. Then at the time when so many disciples of the Apostles burned with the highest zeal for advancing the Christian law, there were not lacking at Rome those who cultivated Africa placed before their eyes, and the Africans are reckoned among those peoples who among the ancients, whom we need not allege here, are named at the very first beginnings of the propagated religion. Nevertheless St. Augustine, in the book on the Unity of the Church, chapter XV Migne, Patrol. volume XLIII, column 419., seems not to have known that Africa had the Apostles themselves as preachers. For when it had been objected to him that the Africans were last in receiving the faith, he simply answers that some barbarian nations also believed after Africa; whence it may be certain that Africa is not the last in the order of believing.

[9] in Africa. And if St. Thaddaeus had either preached in Africa or even found his burial there, St. Augustine would have been in some measure aware of a tradition of this kind, and would have alleged it as if of his own accord. Wherefore Anton. Morcelli, when he brings forward Paulinus, who seems to attribute to Lebbaeus the Apostle, who was also called Jude Thaddaeus, what others ascribe to Simon: It is strange, however, that in the books of his friend Augustine there is no trace of so great a thing: and no indication besides in Victor of Vita, who at the end of his work implores the aid of the Apostles against the Arian Vandals, by whom the African Church was most cruelly harassed: for that one of the Apostles should especially have been invoked, who had been the parent and nourisher of that Church. The things said thus far show sufficiently that the opinion of St. Paulinus of Nola is altogether unfounded. But that Ant. Morcelli should attribute the African preaching to St. Simon the Apostle rests on no firmer foundation, as we showed above in the Acts of St. Simon, number 14.

§ II. The preaching of the Holy Apostle in Mesopotamia; his death and burial; he does not seem to have preached the Gospel to the Russians; his catholic epistle.

By ancient tradition Joseph Simeon Assemani in the Oriental Library Volume III, part II, page III. says: The Syrians and Chaldeans recognize as their Apostles first the Magi, who were the firstfruits of the gentiles and who first adored Christ the Lord: then of the twelve, Peter, Thomas, Bartholomew, Matthew and Jude of James or Lebbaeus: finally of the seventy Adaeus or Thaddaeus, and his disciples Maris and Aghaeus. But above the others they praise and call by excellence the Apostles of the East Thomas, Thaddaeus, Maris and Aghaeus, to whom they refer the Christian faith as received, but to whom also they attribute the institution of the archiepiscopal see of Seleucia and Ctesiphon, which afterwards grew into a patriarchal one. Of Matthew, Thomas and Thaddaeus it is ascertained. For that Thomas and Thaddaeus were Apostles of the Syrians and Chaldeans, not only the Syrians, but also the Greeks and all the Latins affirm. Omitting, then, the other Apostles and their disciples, we must here treat of St. Thaddaeus alone. We have already above at number 8 brought forward the words of St. Jerome, who reports that St. Thaddaeus preached at Edessa, and so in Mesopotamia. Ado, in his little book of the festivals of the Holy Apostles at the 28th of October Martyrol. page XIII.: St. Thaddaeus is related to have preached in Mesopotamia. Usuard has the same in nearly the same words. In the Marble Calendar of Naples, of the ninth century as we know, the feast of St. Thaddaeus the Apostle occurs at the 26th day of May Mazzochi, Vetu Marmor. Ncap. Kalendarium, volume II, page 422.: on which occasion he alleges Freculph of Lisieux, a writer of the ninth century, who in volume II, book I, chapter 19 Migne, Patrol. volume CVI, column 1135. says: Jude, the brother of James, evangelizing in Mesopotamia and the interior parts of Pontus, tames by his holy doctrine fierce and untamed peoples, as though of the nature of beasts, and subjugates them to the faith of the Lord. He was buried at Neritus, a city of Armenia. He left a short epistle, which is one of the seven catholic ones.

[11] the Holy Apostle is said This same tradition of the mission of St. Thaddaeus to Mesopotamia the Greek church holds. Among the spurious works of St. Hippolytus of Porto there is listed a little book on the XII Apostles, where of St. Thaddaeus one reads: Jude, who is also Lebbaeus, when he had preached to the people of Edessa and to all Mesopotamia, died at Berytus, and is buried there. I am not one who would wish to attribute to St. Hippolytus, flourishing in the third century Ceillier. Auteurs Ecclés. volume II, page 319., a little work which is held as spurious and is rightly denied to St. Hippolytus Ibid. page 361.: nevertheless it seems ancient enough, and it witnesses to the tradition of the mission to Mesopotamia. The same tradition is confirmed by the Menology of the emperor Basil at the 19th day

of June, which has: The Apostle of Christ Jude, whom by this name the holy Apostle and Evangelist Luke calls in the Acts, but by the other Apostles and Evangelists Matthew and Mark he is called Thaddaeus, was the brother according to the flesh of our Lord Jesus Christ, inasmuch as he was the son of Joseph the spouse, and the brother of James Adelphotheos: who also wrote to all an epistle full of light and filled with the doctrines of the Holy Spirit. He, strengthened by Christ himself and full of the Holy Spirit, scattered all error and enlightened all the faithful. And when he had come into Mesopotamia, and, promulgating the Gospel, had converted very many infidels to the Lord, he set out for the city of Edessa and relieved the toparch Abgar of his disease. Finally he went to the city of Arat, and there, being put on the cross and pierced with darts, he made an end of living.

[12] to have preached in Mesopotamia In the same Menology at the 22nd day of May the memory of St. Jude the Apostle is commemorated, and there it is said only that, inflamed with divine zeal, he traversed all cities and regions, without any city or region being specifically indicated. Finally the Menology mentioned celebrates at the 30th day of June the synaxis of the twelve holy Apostles, which is celebrated next after the Memory of the holy Apostles Peter and Paul. And when encomia have been bestowed on each of the Apostles, there is praised eleventh Simon Zelotes: twelfth Jude of James, hanged and pierced with darts. But in the Menaea, at the 19th day of June, which the Greeks use in their liturgy, one reads that Jude Thaddaeus preached in Mesopotamia: Διο τῃτε μεσῃ των ποταμων και τα ὁμορα ἐθνη καταφωτισας τῳ λογῳ: Wherefore in the midst of the rivers (that is in Mesopotamia, which region lies in the middle between the Euphrates and the Tigris) and the neighboring parts he enlightened by his word.

[13] and there he undergoes Martyrdom, The Orientals indeed affirm with one voice that St. Jude Thaddaeus preached the Gospel in Mesopotamia, and in the farthest East. I will not deny, however, that this opinion could have grown from the fact that Thaddaeus, one of the seventy-two disciples of Christ, most certainly, as is established from Eusebius, labored at Edessa, and there obtained the name of Apostle, both because he was a disciple of Christ the Lord, and because he had a great part in the conversion of the city of Edessa. Nevertheless, because they distinguish two Thaddaeuses, of whom the one who is of the LXXII disciples is venerated on the 14th day of May Bibloth. Orient. volume IV, page IX., the other, the Apostle of the XII, on the 18th day of October Ibid. page XIV., the Syrians seem persuaded that they had from the beginning two preachers of the same name. And indeed after Elias of Damascus, in the Arabic Collection of Canons, had enumerated various fathers of the Syrian Church, he adds of Jude the Apostle Ibid. loc. cit.: The regions of Sindia and India, and the adjacent parts of the East as far as the sea called Green, Thomas of the XII imbued with the Christian faith, taught, and ruled, to whom afterwards Jude son of James, likewise of the XII, joined himself as a companion. Amrus has the same about the preaching of St. Jude Thaddaeus: Jude, he says, son of James, surnamed Lebbaeus and Thaddaeus, announced the Gospel at Antartosa (Antaradus) and Laodicea, then went away to Thadmora (Palmyra) and Raca (Callinicum) and Circesium, and into Theman (the South), and into certain parts of the East; and having overtaken Thomas in India, when he had remained with him for some time, he returned to his own region. Moreover in these places he baptized an immense multitude of men: and overwhelmed with stones, he rested at Berytus, and was buried there Ibid. loc cit..

[14] the place of burial I think it worth while here to explain some topographical tangles which occur in the text of Amrus. Antaradus is a town, says Cellarius, opposite the island of Aradus, which is Phoenicia Cellar. Notit. orbis antiq. volume II, page 253.: Palmyra is a city noble in its situation, in the riches of its soil, and in its pleasant waters Ibid. page 264., distant a day's journey from the Euphrates: Callinicum a strong fortification, most agreeable for the richness of its commerce, likewise on the Euphrates Ibid. page 437.: Circesium in Mesopotamia is met by those coming from Callinicum Ibid. loc. cit.: Theman occurs in Sacred Scripture, Jerem. XLIX, 7, 20, etc., in Idumea Ibid. page 416 and following.; but here, as appears from the text, it is a city of India. In the earlier text of Elias of Damascus the preaching of St. Thaddaeus is more narrowly circumscribed, inasmuch as it is bounded by the Green sea. Now the Green Sea is what we today call the Persian Gulf, inasmuch as it washes the shores both of Persia and of Arabia: and so Elias is not consistent enough with himself when he alleges Sindia, a city situated beyond the Ganges, as an arena of preaching: for Sindia is to be sought far beyond the Green Sea.

[15] not in every respect certain: Besides these interpretations there is another opinion, by which the tomb of St. Thaddaeus is set in the district of Ardaz (Ardaz), on the right bank of the Araxes (Aras) Journal asiat. Novemb. page 427. Ritter. Die Erdkunde, volume IX, page 920., namely in a place four miles distant westward from the town of Maku, or Magu. There is a monastery, existing to this day, erected in honor of St. Thaddaeus, and one of the four monasteries in which resides the archbishop of Armenia, to whom the whole province is subject. There also St. Gregory the Illuminator is said to have been conceived, who completed what the Apostle had begun. His Acts our predecessors gave at the 30th day of September Act. SS. volume VIII of Sept. page 295.. For the rest Maku, and so the district of Ardaz, is in the southern tract, inclining toward the East, of Mount Ararat, where according to ancient tradition the ark of Noah rested on dry ground after the flood.

[16] he does not seem to have preached to the Russians Cardinal Baronius, in the letter to Pope Clement VIII on the Ruthenians, seems rather inclined to approving the opinion which Matthias of Miechów says arose from popular tradition, that the Russians venerate St. Thaddaeus the more for this reason, asserting that he converted them Annal. Eccles. volume IX, page 659. Edit. Luc.. He seeks the support of his opinion in the Synod of Antioch held under the emperor Jovian, and so around the middle of the fourth century, at which there was present Antipater, bishop, he says, of Rhossi or Rhos or Rhossi. But our predecessors show that this support is unsound in the Dissertation on the conversion and faith of the Russians, which is placed at the head of volume two of September. For there, the subscription of Antipater being reviewed, as it stands in Socrates, book III of the Hist. chapter XXV Migne. Patrol. Gr. volume LXVII, column 454., Ἀντιπατρος Ῥωσου, the signature of Antipater bishop of Rhosus, the dissertator concludes that the word Ῥωσον is in the genitive case and in the singular number, and so cannot be understood of the race of the Russians, but must be explained of the city of which Antipater was bishop Acta SS. volume II of Sept. page II.. Now Rhosus was an episcopal city in Cilicia Secunda, under the metropolis of Anazarbus and the patriarchate of Antioch, as Charles a S. Paulo teaches us in the Sacred Geography Page 290. Compare Le Quien Oriens Christ. volume II, column 454.. Thus too Bishop Serapion wrote, says St. Jerome, De Viris illustr. chapter XLI Migne, Patrol. volume XXIII, column 657., a book to the Church of Rhosus in Cilicia. The apostolate of St. Thaddaeus among the Russians is therefore to be eliminated: and especially for this reason, that in the Slavic Year, recently published by our John Martinov, no indication of a preaching of this kind is found in any Slavic Menology; and that the Russians down to the ninth century knew no elements of letters, these having been communicated to them by SS. Methodius and Cyril, and therefore could not record traditions either sacred or profane. Be it then that St. Andrew the Apostle also announced the Gospel to the Scythians, which indeed can be investigated more accurately at the 30th day of November, when his Acts come to be illustrated. But even if it were established that the Holy Apostle preached in Scythia, we should have nothing certain for the Russians, both because Scythia embraced various peoples, and because the Russians, converted in the apostolic age, could afterwards have slid back to the ancient worship of idols: and in this way the conversion of the Russians can be brought back to the ninth century. There remains however the question why St. Thaddaeus is celebrated with some particular cult among the Slavs, as the already mentioned Matthias of Miechów has. A sign certainly of special and popular veneration is the frequent imposition of the name of St. Thaddaeus in sacred baptism. For my part I should believe that the cult of the Holy Apostle was propagated by the Orientals, with whom the Russians had frequent commerce: nor do I find any other monument of this cult, unless it be said that it crept in little by little from the frequent immigration and transmigration of peoples.

[17] the epistle of St. Thaddaeus, in which is cited Besides the apostolic labors exhausted for Christ, St. Jude Thaddaeus also wrote a catholic epistle, of which St. Jerome, De Viris illustr. chapter IV Migne, Patrol. volume XXVI, column 613.: Jude, the brother of James, left a short epistle, which is one of the Seven Catholic ones. And because in it he takes a testimony from the book of Enoch, which is apocryphal, it is rejected by most; yet it has now earned authority by its age and use, and is counted among the Holy Scriptures. Vallarsi rightly observes, in a Note placed beneath the text, that Jerome according to his custom says most, but that some is to be understood: not τους πλειους, but as the Greek has παρα πολλων. It is not of our purpose to examine more laboriously the αὐθεντἱαν of this epistle, received into the ecclesiastical Canon, which is established among many interpreters of Sacred Scripture. Nevertheless, because the book of Enoch is cited by St. Jude, it is not on that account to be placed among the sacred books. Aptly the St. Jerome mentioned, in the Commentary on the epistle to Titus Ibid. volume XXVI, column 573., when it was objected that the Apostle had spoken imprudently of the Cretans, as though he had approved the poet Epimenides, whose verse he alleges: to whom, he says, one must answer briefly that, just as in that which he says, "Evil conversations corrupt good morals:" and in that, "For we are his offspring," he did not at once approve the whole comedy of Menander and the book of Aratus, but made use of the opportunity of the verse: so too in the present place he did not confirm by one verse the whole work of Callimachus or of Epimenides, of whom the one sings the praises of Jove, the other writes of Oracles; but only rebuked the Cretans as liars by the fault of their race; not on account of that opinion for which they are accused by the poets, but on account of their inborn facility in lying, refuting them from their own national author. But those who think that one who has used a part of a book must follow the whole book seem to me to receive also among the Scriptures of the Church the apocryphal book of Enoch, of which the Apostle Jude set down a testimony in his Epistle, and many other things which the Apostle Paul spoke of from hidden sources. Calmet rightly observes, in the Prolegomenon to the Epistle of Jude, that it makes a very great difference that Paul alleges profane writers as profane, Jude Henoch as a prophet. But no less shrewdly does Georg Rosenmüller reply in the Scholia on the New Testament Volume V, page 604. that in this place προφητευειν signifies to teach; in which sense St. Paul Epimenides

calls the Cretans' own prophet, Tit. I, 12.

[18] the book of Enoch, For the rest the book of Enoch was most celebrated among the ancients. For Tertullian, book I on the Dress of Women, chapter III Migne, Patrol. volume I, column 1307., praises it in these words: I know that the scripture of Enoch, which has given this order, is not received by some, because it is not admitted either into the Jewish armarium (canon). I suppose they did not think that, published before the cataclysm, it could have been preserved safe after that disaster of the world, the abolisher of all things. If that is the reason, let them recall that the great-grandson of Enoch himself, Noah, was a survivor of the cataclysm, who certainly by domestic title and tradition of inheritance had heard and remembered of the favor of his great-grandfather with God and of all his preachings; since Enoch charged his son Methuselah with nothing else than that he should hand on the knowledge of them to his posterity. Without doubt, then, Noah could have succeeded in the delegation of preaching, or else because he would not otherwise have been silent both about the disposition of God his preserver and about the very glory of his own house. If he did not have this so readily at hand, that too would protect the assertion of that scripture. He could equally well have restored it anew in the spirit, when it had been abolished by the violence of the cataclysm; as, when Jerusalem had been destroyed by the Babylonian conquest, every instrument of Jewish literature is established to have been restored through Esdras. But since Enoch in the same scripture preached also of the Lord, by us indeed nothing at all is to be rejected which pertains to us. And we read Tim. III, 16., "all scripture fit for edification is divinely inspired." By the Jews it may now seem to have been rejected for that reason, as almost all the other things which speak of Christ. Nor indeed is this strange, if they did not receive some Scriptures that spoke of him, whom they were not to receive even speaking in their presence. To this is added that Enoch possesses a testimony in the Apostle Jude.

[19] not inscribed in the canon of scripture, But although Tertullian leans to that opinion, so as to hold the book of Enoch as inspired, yet the Church never placed it in its Canon. And Origen, who flourished at the beginning of the third century, cites this book several times, for example in the work Περι αρχων, book I, number 3 Migne, Patrol. Gr. volume XI, column 143., yet nowhere does he allege it as canonical. Indeed in book V against Celsus, number 54, he says that the books of Enoch are not judged altogether divine Ibid. volume XI, column 1267.. I should say the same of other ancients, although the book is not rarely cited by them. It seems to have been known down to the eighth century, when George Syncellus in the Chronography Page 9. Edit. Venet. alleged it in confirmation of his opinion. But thereafter it disappeared, until around the end of the century just past James Bruce, a Scot, discovered Ethiopic copies of the book of the Prophecies of Enoch, one of which he gave as a gift to the Royal Library of Paris. In the year 1821, further, Dr. Laurence, first professor of the Hebrew language in the University of Oxford and then Anglican archbishop of Cashel in Ireland, rendered an English version from the Ethiopic: which was then translated into the French language Migne, Dictionn. des Apocryphes, volume I, column 393 and following.. The book of Enoch is divided into 108 chapters, or, as others have it, into 105 chapters Ibid. column 394.: it seems to have preceded the common or Christian era, if indeed it is cited by St. Jude Ibid. column 393.; but at what time it was written is altogether unknown. The Ethiopic version, further, is to be referred to the fourth or fifth Christian century Ibid. loc. cit.. And let this be enough on the book of Enoch.

[20] in many things similar to the second epistle of St. Peter. Cornelius a Lapide notes, with most other interpreters, that the epistle of Jude agrees wonderfully with chapter II and part of chapter III of the Second Epistle of St. Peter. Which of the two is earlier is disputed: Let it suffice here to have set out the parallel texts:

ST. PETER. ST. JUDE.

§ III. The martyrdom of the Saint; the place of burial uncertain; the Relics, part of which fell to St. Bernard of Clairvaux.

That the Saint was a Martyr, That St. Jude Thaddaeus was a Martyr is acknowledged by all. For first of all all the Apostles are held to be Martyrs: indeed St. John the Evangelist himself, who in decrepit age fell asleep in peace, yet underwent martyrdom to this extent, that when he was thrown into a cauldron of boiling oil he came out, under God's protection, sounder and livelier than he went in: for the punishment inflicted ought to have brought death, had not a prodigy intervened. Next the ancient writers commemorate the martyrdom of the Apostles. Let St. Augustine stand in place of all, who in sermon CCCXI, otherwise CXV Migne, Patrol. volume XXXVIII, column 1414., says: The Apostles shed their blood for that which they saw. And in book XXII against Faustus, chapter LXXV Ibid. volume XLII, column 449.: These men (the Apostles) were slain by not resisting, that they might teach that it is the stronger victory to be killed for the faith of truth. These things indeed are general, whence they could suffer some exception. But the most ancient liturgy also teaches us that SS. Simon and Jude were celebrated as Martyrs. First of all the Sacramentary of St. Gregory the Great, who certainly composed it from more ancient monuments, has at the 6th day before the kalends of November (the 27th of October), on the vigil of the Apostles Simon and Jude, a Preface in which one reads: You are wonderful in all your saints, whom you have made both illustrious by the confession of your name and glorious by the passion undergone for you Migne, Patrol. volume LXXVIII, column 145.. This festival is indeed absent from the Leonine, Gelasian and Gregorian Sacramentaries of Muratori: whence it can be doubted whether it was celebrated by St. Gregory himself. But since on the other hand the text which we have alleged is found in codices of the highest antiquity, it shows that the mention of the martyrdom of SS. Simon and Jude is older than the Martyrologies themselves Ibid. column 15..

[22] is shown from the Fathers, the liturgy, The Gothic or Mozarabic liturgy, which was introduced into the Spains in the seventh century by the agency of St. Isidore, has more. The Feast indeed has no Vigil; but in the Mass there is at once read mention of the martyrdom. The Prayer indeed says: O God, who grant to your holy Apostles Symon and Jude both to will and to climb the hard step of martyrdom… Hear us your servants, etc. Thus further at the very beginning of the Mass: These are … by the converse of our Lord and Saviour to be celebrated with especial honor, who even if they had not perished for the Lord with blood shed, would be held solemn by the teaching of the doctrine of their Lord… Since so far did the glory of faith grow, that it was sweet to shed blood for the same Lord. And in the other prayers they are frequently called Apostles and Martyrs Ibid. volume LXXXV, column 888.. Similarly in the Breviary, before which is set a calendar in which, in the manner of the highest festivals, at the 28th of October the feast of the Apostles Simon and Jude is commemorated with an office of six Copes, that is of a principal solemnity, such as for example that of the Nativity of the Lord Ibid. volume LXXXVI, column [ ], the prayer is repeated Ibid. column 1237.: O God, who to your Holy Apostles Simon and Jude, etc., and there are chapters at lauds and vespers, in which is sung: Through whose intercession you, Lord God almighty, as you made your Martyrs and Apostles Simon and Jude free from the craft of the devil, so may you cause us your unworthy servants to obtain their mercy. And a little below: May our hope have with them the reward of glory, who, after they shone with the doctrine of their master, merited to obtain it by martyrdom.

[23] and the Martyrologies; And if after the liturgical monuments we consult also the Martyrologies, these too affirm the martyrdom. For we have first of all the Little Index on the Feasts of the Apostles, prefixed to the Hieronymian Martyrology, to which is appended a Notice on the places of the holy Apostles, in which it is said: On the 5th day before the kalends of November, the Natal Day of the Apostle Simon the Cananaean and of Simon Zelotes, who were killed by the pontiffs of the temples in Suanis, a city of the Persians [Florentinius, Vetust. Martyr. S. Hieronymi, page 97. Act. SS. volume III of Feb. page 431.]. Now the antiquity of this document depends partly on the age of the Martyrology itself, such as it exists today, and then on the contemporaneity of the Notice itself with the Martyrology. As regards antiquity, our Solerius shows in the Preface to his Usuard Page V and following. that this Martyrology was certainly celebrated already in the sixth century. The Notice mentioned is, moreover, for the most part set before the Martyrology; and not undeservedly, since in the course of the work it has nothing of the Apostles but the bare name, or sometimes the place of the passion. Ado, according to his custom, writes more amply in the Little Book on the Festivals of the Holy Apostles, set before his Martyrology, at the 5th day before the kalends of November: The Natal Day of the Blessed Apostles Simon the Cananaean, who is also written Zelotes, and Thaddaeus, who is also read as Jude of James and elsewhere is called Lebbaeus, which is interpreted Little Heart. Of whom Thaddaeus is related to have preached in Mesopotamia, and Simon in Egypt: from there, having entered Persia together, when they had subjected to the faith of Christ an innumerable multitude of that very people, and saw the Church of the Lord now broadly founded, there, completing the course of their time, they consummated martyrdom by a blessed contest; being honorably buried by the Christian peoples whom they had themselves begotten for the Lord. What some think, that Simon the Apostle, one of the twelve, is the same who suffered the cross under Trajan, is altogether false. For Bede too, the holy presbyter, who holds this on the Acts of the Apostles, following Isidore, blames himself in the book of Retractions for having held this wrongly. But the Ecclesiastical History also narrates the deeds not of the Apostle, but of another Simon. Usuard has these same things, but in contracted form, saying at the 28th of October: The Natal Day of the Blessed Apostles Simon the Cananaean and Thaddaeus, who is also called Jude; of whom Thaddaeus is related to have preached in Mesopotamia, and Simon in Egypt. From there, having entered Persia together, when they had subjected an innumerable multitude of that very people to Christ, they consummated martyrdom. And thereafter nearly all who wrote Martyrologies or Hagiologies among the Latins after him followed Usuard.

[24] although the contrary be inferred from Greek documents. In the Greek Church at first sight, as it were, it seems possible to doubt of the martyrdom of St. Jude. For the Menology treats of the Holy Apostle on three days: namely on the 22nd day of May, on which Jude the divine Apostle, inflamed with divine zeal, is said to have traversed all cities and regions and to have promulgated the symbol, that is, the sum of the Christian Religion. When he had taught these things, and baptized many of the infidels, he passed in peace to the Lord. Ὁυτω δε διδαξας, και πολλων των ἀπιστων βαπτισας, ἐν εἰρηνῃ προς Κυριον ἐξεδημησεν. From which words it seems possible to infer that the Apostle died a natural death. But if there is any omission in this elogium, it is clearly supplied at the 19th day of June, on which it is reported: The Apostle of Christ Jude, whom by this name the Holy Apostle and Evangelist calls in the Acts, but by the other Apostles

and Evangelists Matthew and Mark he is called Thaddaeus. The discourse, then, is evidently of Jude Thaddaeus, one of the XII: next his preaching in Mesopotamia, and especially at Edessa, is commemorated; finally he went to the city of Arat, and there, being put on the cross and pierced with darts, he made an end of living. Εἰτα καταλαβων Ἀρατ την πολιν, και σταυρωθεις και τοξευθεις ἐτελειωθη. And when on the 30th day of the same month of June the Greeks celebrate the synaxis of the XII Holy Apostles, twelfth comes Jude of James, hanged and pierced with darts. Δωδεκατος Ἰουδας Ἰακωβου κρεμασθεις και τοξευθεις. The Menaea have the same at the 19th day of June, and he is celebrated in these verses:

Και συγγενειᾳ, και χορῳ αὐχειν ἐχεις

Κριστου μαθητων, ὠ Ιουδα, και παθει

Ἐννεακαιδεκατῃ βελεεσσιν Ἰουδας θνησκει.

You glory, Jude, in kinship and in the company of the disciples of Christ and in your passion: on the nineteenth (of June) Jude dies by darts.

[25] not however for all: But the Menaea differ from the Basilian Menology in this, that the place of the martyrdom, which for Basil is Arat, for the Menaea is Arara: for they say: Afterwards he went to the city of Arara and, hanged by the infidels and pierced with darts, he gave back his soul to God. Ὑστεροη κατελαβον ἐν᾽ Αραρᾳ τῃ πολει· και ὑπο των ἀπιστων ἀναρτηθεις και τοξευθεις, το πνευμα αὑτου τῳ Θεῳ παρεθετο. And hence arises the question of the place of the martyrdom, which is variously assigned by various authors. First of all among the spurious works of St. Hippolytus of Porto is a little book on the twelve Apostles, which briefly lists the place of preaching and of death: treating of St. Jude, further, it says that he died at Berytus and was buried there, and it relates the same of St. Simon Le Quien, Oriens. Christ. volume II, column 815.. We saw above at number 3 that the arena for the Holy Apostles is marked at Suanis. Finally we have from the Greeks that they underwent martyrdom and found burial in the city of Arat or Arara. The city of Berytus is well enough known, an episcopal see in Maritime Phoenicia under the metropolis of Tyre, which then itself became a metropolis in the time of Theodosius the Younger Ibid. volume III, column 730.. Of the city or place of Suanis we have said, as far as we know, in the Preliminary Commentary to the Acts of St. Simon the Apostle, number 21. As regards the city of Arat, or Arara, the very diversity of writing, both in the Basilian Menology and in the Menaea, shows sufficiently that the situation of this place is altogether uncertain. There is nevertheless, under the metropolis of Petra in the Patriarchate of Jerusalem, an episcopal city called Arad or Arat Ibid. volume II, column 954.. But we know that the city of Arach was a name of Edessa Migne, Patrol. Græc. volume LXIII, column 179.. Among these places, then, the arena of St. Jude Thaddaeus would have to be chosen, without however anything certain being able to be defined. Around the end of the fourth century it was unknown to St. John Chrysostom. For in homily XXXVI, number 2 Migne, Patrol. Græc. volume LXIII, column 179., he says: For of Peter indeed and Paul, and John and Thomas the tombs are known; but of the others, though they be so many, they are nowhere known.

[26] of the place of burial we have nothing certain The very diversity of opinions, then, shows sufficiently that nothing certain is held of the tomb of the Holy Apostle; and the confusion is increased by the opinion of Alcuin, who, flourishing in the eighth century, said Migne, Patrol. latin. volume CI, column 769.:

Whose (Thaddaeus's) body, lulled by death in Armenia,

Destined to rise again at the fated end, rests:

But yet his spirit has passed through the ethereal citadels.

This indeed we have already hinted at in the Acts of St. Simon the Apostle, numbers 21 and 22. And the darkness that surrounds the place becomes denser from the fact that Thaddaeus is double, of whom the one, of the LXXII disciples of Christ, preached at Edessa, and established the Church there, as we shall show below. Nevertheless I should not easily grant that St. Jude underwent martyrdom at Berytus; for that city is too far distant from Mesopotamia, which is held by most as the stadium of the labors of our Apostle. But to define something among the places situated in Mesopotamia or the neighboring provinces is an attempt at once thankless and useless; all the more because for the place of burial there is not rarely designated the repository of some Relics.

[27] the family of the Saint. In the Acts of St. Simon the Apostle we said at number 20 that St. Jude died before the rule of the emperor Domitian, who began to reign in the year of Christ 81. For Hegesippus, a fragment of whom Eusebius brings forward, book IX, chapter XX Migne, Patrol. Gr. volume XX, column 251.: In these times, he says, there still survived certain of the kin of Christ, grandsons of that Jude who according to the flesh was called the Brother of Christ. These, being denounced by some for being descended from the royal stock of David, Revocatus brought before Domitian Caesar. For Domitian feared the coming of Christ for himself, just as Herod did. From these things one may infer that St. Jude Thaddaeus was married and begot sons; indeed since there is speech here of only two descendants of Jude, the other kinsmen of Christ the Lord seem to have died out earlier. Hegesippus then continues: Being asked by him, then, whether they were sprung from the stock of David, they confessed that this was most true. Then Domitian inquired of them how great possessions, or how much money, they had. And they said that they both together had only nine thousand denarii, of which half belonged to each: and that they held these means by no means in silver, but in the valuation of fields, namely thirty-nine acres of soil, from the fruits of which they both paid the tributes and procured their living for themselves not without their own labor. And at the same time they began to show their hands, bringing forward the hardness of their skin, and the callus deeply impressed on their hands from assiduity of labor, in testimony of their work. Finally, being asked about Christ and about his kingdom, of what kind it was, and when and in what places it would appear, they answered that that empire was not of this world nor of the earth, but angelic and heavenly, which would be at the end of the ages, then, when Christ, coming with glory, will judge the living together with the dead, and will give to each the reward of his works. Hearing this, Domitian decreed nothing harsher against them; but, despising the lowliness of the men, ordered them to go away free, and by an edict sent out he checked the persecution stirred up against the Church. And they relate that these men, dismissed in this way, afterwards presided over Churches, as being martyrs and near kinsmen of Christ: and that when peace had at length been restored to the Church, they prolonged their life down to the times of Trajan. The two descendants of St. Jude, then, as being called Martyrs, suffered under the emperor Domitian, that is, between the years of Christ 81 and 96: and since they alone are reported to have been questioned by the emperor, they alone seem to have been recognized as sprung from the Davidic stock. For the rest, that others also survived Hegesippus himself and Eusebius testify, when they teach that Simeon succeeded James of Jerusalem Ibid. column 216., and that the cousin of Christ the Lord fell a Martyr in the persecution of Trajan, and so between the years of Christ 98 and 117 Ibid column 282.. Finally from the Hegesippus cited one may infer that our St. Thaddaeus had already then, namely before the rule of Domitian, undergone martyrdom; both because no mention is made of St. Jude being questioned, and because speech is made of the descendants of St. Jude in such a way that he himself must be presumed already dead. Wherefore Francis ab Aste, archbishop of Otranto, seems to me to need correction, who in the Notes on the Roman Martyrology at the 28th day of October teaches that our Apostle suffered under Domitian, whereas it seems rather that it should be said that this befell under Vespasian or Titus by the fury of the gentiles. These things of the place and time of the martyrdom. As regards the manner, there is sufficient agreement among writers that the Apostle, being put on the cross, was pierced with darts.

§ IV. The cult and Relics of the Holy Apostles Simon and Thaddaeus.

The Relics of the Apostle Thaddaeus As we said above in the Acts of St. Simon, number 22, that we would treat of his cult and Relics in the Acts of St. Jude Thaddaeus, we perform this here, because the cult of both, especially in the Latin Church, is often confounded. Lest then the repetition be tedious, we here gather the cult of both into one §. Among the spurious works commonly ascribed to St. Hippolytus of Porto there is found also a little book on the Twelve Apostles, where each of them preached and where he was consummated Migne, Patrol. Græc. volume X, column 931.: Now in it one reads: Jude, who is also Lebbaeus, when he had preached to the people of Edessa and to all Mesopotamia, died at Berytus and is buried there Ibid. column 953. We have already said above at number 21 that there are various opinions of the more ancient writers about the arena and so about the place of the first burial of St. Jude. Nor has the little book of Pseudo-Hippolytus any authority, as being one that teems with many errors. Thus it sets the Apostle Simon the Cananaean as the successor of St. James in the episcopate of Jerusalem: and so confuses the Apostle with him who ruled that Church after St. James, and lived a hundred and twenty years. Wherefore it is very doubtful from what region the bodies of the Apostles Simon and Jude were carried into the West, as we showed in the Acts of St. Simon above, number 20. And certainly that Relics of the Apostles were preserved in Palestine is shown in the Life of St. Bernard, written by Geoffrey, the saint's disciple and notary, book V, chapter II [Acta SS. volume IV of August, page 324. And Migne, Patrol. volume CLXXXV, column 360.]: Now he was buried on the 11th day before the kalends of September (22 August, having died on the 20th of the same month) before the holy altar of the Blessed Virgin Mother, of whom he had himself been a most devoted priest. And on his breast in the tomb itself there was also placed a little casket, in which are contained Relics of Blessed Thaddaeus the Apostle, which, sent to him that same year from Jerusalem, he had ordered to be placed on his body, in that regard of faith and devotion, that he might cling to the same Apostle on the day of the common resurrection.

[29] in the tomb of St. Bernard; What was thereafter done with these Relics of St. Jude Thaddaeus is nowhere indicated, so far as I know. Our John Pinius in the Acts of St. Bernard at the 20th day of August writes various things on the Posthumous Glory of St. Bernard, and so on the various elevations of his body, and especially on the state of the tomb as it was around the year 1739, when Pinius published his Acts. For the rest what the ancients have left us about the elevation of the body is meager enough. Nevertheless we know that in the year 1178, the sacred building of Clairvaux having been built, the body was enclosed in a marble tomb: yet so that the head and other fairly large bones were kept outside the tomb. Often thereafter the monks of Clairvaux thought of transferring the body of St. Bernard into a more precious shrine. Of which design the distinguished Ph. Guignard has informed us in a letter written to the distinguished Count Charles de Montalembert, which in summary, this opportune occasion

having been found, we present as a complement to what our Pinius reports. For it is certain to us that the tomb of St. Bernard was not moved or visited thereafter until the lamentable vicissitudes which all France suffered around the end of the century just past.

[30] on which occasion it is set forth: Indeed, as we have said, there was not rarely talk of transferring the body of St. Bernard from the marble tomb into a more precious shrine. In the fourteenth century John de Aisanvilla, thirty-first abbot of Clairvaux, from the year 1330 to 1348 Gall. Christ. volume IV, column 809., after he had enclosed the head of St. Bernard in a silver herm, formed the design of transferring the rest of the body into a shrine likewise of silver; wherefore he had begun, as a ms. catalogue of the abbots of Clairvaux has it Guignard in Migne, Patrol. volume CLXXXV, column 1677., in the year in which he died a silver casket for Blessed Bernard, and had already given for it, from his own means, LXX marks of silver. It is probably to be ascribed to the death of this abbot that a translation of this kind was omitted. Similarly in the sixteenth century Tristan de Bizet renewed the design. He, on the witness of Gallia Christiana Volume II, column 1083., by origin of Troyes, a pupil of the monastery of Clairvaux, sixty-sixth bishop of Saintes, died in the year of the Lord 1579 in the college of the Bernardines at Paris; he bequeathed a thousand pounds of Tours of annual revenue. His heart, buried at Clairvaux, lies before the altar of All Saints. He then, that he might make his devotion toward St. Bernard and the monks of Clairvaux so much the more manifest, ordered a silver shrine to be made, in which the body of his patron might be placed. The monks laid up the gift in the treasury of the church; but fearing lest on the occasion of this translation more powerful princes should ask for Relics, and thus the body itself be reduced to a few little bones, they preferred to leave the body in the marble tomb, in which, as I have said, it remained until the end of the century just past.

[31] what was the fate In the year 1789, on the 2nd day of November, the general assembly of the kingdom by its decree assigned to the public treasury all ecclesiastical goods and revenues: then by another decree of the year 1792, on the 6th day of April, all monasteries of both sexes were suppressed, and at the same time the use of ecclesiastical dress was forbidden. Meanwhile liberty was permitted to regulars of both sexes of remaining in the monastery, or of living outside its enclosure. Wherefore the civil magistrate of the little town of Clairvaux made known to the abbot and monks that on the 24th day of May 1790 he would inquire of them whether they wished to live in the cloister or outside it. There were then at Clairvaux XXVI monks and X lay brothers. Abbot Louis Marie Rocourt declared that he wished to live and die in his monastery. Of the rest XIX monks declared that they would use the liberty of the civil power, and the same too was the opinion of the X lay brothers. Two said that they would depart if the Pope permitted. Three were then absent, and finally one, the master of novices, Louis La Ramée, protested that he wished to live and die in the monastery of Clairvaux. And thus by their foolish and unwarlike vote they cooperated in the destruction of the most celebrated monastery Guignard, column 1715..

[32] of the body of St. Bernard The same magistrate then proceeded to make an inventory of all things, both movable and immovable, belonging to the monastery; from which it appeared that the annual revenues rose to nearly 133,826 pounds Ibid. loc. cit.. Then in the year 1792, on the 15th day of January, at the tenth hour of the morning, the monastery itself was put up for public sale at the price of 137,875 pounds; and when no one added anything to the proposed price, the auction was prorogued to the 10th day of the following February, on which the monastery was adjudged to Peter Claude Cauzon, architect of Bar-sur-Aube (Bar-sur-Aube), at the price of 337,500 pounds: under this condition however, that the ecclesiastical furnishings should not pass to the buyer, nor could anything in the church itself be destroyed or altered, unless the administration, as it was then called, of the district had been forewarned two months beforehand. The buyer then, using his property, erected glass furnaces in the church, and asked that the tombs which obstructed the place should be removed. And so the architect of the department of the Aube (departement de l'Aube), arriving there, found tombs which, when opened, contained the Relics of various persons who obtained reverence as saints, such as St. Bernard, first abbot of Clairvaux, St. Malachy, St. Eutropius and others, as appeared from the inscriptions. That he might not then, as he himself writes, run against the opinion of the crowd, by a promiscuous inhumation of all the bones, he placed the Relics of the saints in a separate place, until the supreme magistrate of the department should indicate what was to be done. Who by a decree given on the 8th of May 1793 permitted that the Relics found at Clairvaux be distributed among the neighboring parishes of Ville-sous-Ferté (Ville-sous-Ferte) and Longchamps Ibid. column 1693..

[33] around the end of the eighteenth century. Finally the abbot of Clairvaux, Louis Marie Rocourt, who, when the ruin of the monastery was impending, had secretly laid aside various Relics of St. Bernard, which he then distributed to various monasteries of his order Ibid. column 1718., in the year 1813, on the 1st day of October, gave as a gift to Charles Caffarelli, prefect of the department of the Aube, the heads of SS. Bernard and Malachy, secured with a seal within and without: which on the 24th day of December were translated into the cathedral building of Troyes. Concerning which there exists a letter of Stephen Anthony de Boulogne of the following tenor: Stephen Anthony de Boulogne, etc. Having seen the present instrument under the sign and seal of Dom Rocourt, late abbot of Clairvaux, we permit the holy and distinguished Relics of St. Bernard the abbot here written, first granted to Lord Charles Caffarelli, prefect of the province of the Aube, and by the same Lord prefect given as a gift to our cathedral church, on the 24th day of December, in the year 1813, and laid up in a silvered wooden chest closed with glass, to be exposed to the public veneration of the faithful. Given at Troyes on the 4th day of the month of September, in the year of the Lord one thousand eight hundred and sixteen. — Stephen Anthony, bishop of Troyes. And these are about the things we have to say of the Relics of St. Bernard after what our Pinius had written up to the year 1739. Now we return to our Holy Apostles. There was formerly, as Louis Sabbatini writes in his Commentary on the Ancient Calendar of Naples II vetusto Calend. Neap. volume VII, page 2., at Naples a Chapel of the patronage of the family Cybo-Tomacelli, consecrated in honor of SS. Simon and Demetrius, which was afterwards demolished to enlarge the area of the church of the Fathers of the Oratory. Nor did Rome lack its church of SS. Simon and Jude, formerly a parish, its parochial status however being suppressed by apostolic letters of Pope Leo XII, given on the 1st of November 1824, but the sacred building remaining in its state, the patronage of which belongs to the family de Gabriellis Moroni, Dizion. di Erudiz. eccles. volume 41, page 244.. Besides this church, our Holy Apostles have also an altar dedicated to their name in the Vatican church of St. Peter, which Pope Innocent III ordered to be consecrated anew by the Cardinal bishop of Ostia, Octavian. The letter is worthy of note, especially because it shows that the sacrifice was frequent at that altar. Now this is epistle 359 of book I. Migne, Patrol. volume CCXIV, column 336. A few days before our departure from the City a certain priest, advanced in age, God-fearing, as is believed, came to our presence, setting forth in secret that in a nocturnal vision through a dream Blessed Peter the Apostle appeared to him, saying: Go to Pope Innocent and signify to him on my behalf that from his birth I have loved him as a son and, having promoted him through various grades, have at length established him in my see. Wherefore he too ought to love the beauty and honor of my house, and to promote it with vigilant zeal. Let him know then that in my church few altars are consecrated, whence it happens that the divine mysteries are celebrated on deconsecrated altars.

[34] the Altars of SS. Simon and Jude; Let him therefore cause those at least to be consecrated with due reverence, on which he knows the divine office to be more frequently celebrated. But when the same vision had been revealed to him once and again, and he did not fulfill what was commanded, a third time at length the same Apostle, as if offended, added, saying: Because you have disobeyed my command, I will take away your hearing. From then on he was made so deaf that he heard nothing at all. Groaning vehemently therefore and weeping he went to the confession of Blessed Peter, asking with tears that he would have mercy and restore his hearing, because he would at once fulfill his command. And being heard by the mercy of God, he indicated to us in order what had happened to him. Now although according to the Apostle one is not to believe every spirit, yet because in such an affair an angel of satan would not transfigure himself into an angel of light, and it is better to believe piously than to doubt rashly; since what is proposed to be done is honorable, even if what is asserted to have been revealed were not true, we command your fraternity, in which we have full confidence, by apostolic writing, that the altars of Philip and James, of Simon and Jude, of Blessed Gregory and of St. Andrew, which are said to be deconsecrated, you yourself consecrate or by our authority cause to be consecrated through others. For we believe that from this the fruit of eternal retribution will increase for us. When Pope Innocent wrote these things the memory of the Relics of SS. Simon and Jude had already been obliterated; nevertheless a tradition existed, though an obscure one: for Benedict the canon, a writer of the twelfth century Bullar, Vatic. volume III, page 206, note., he incenses, he says, the two altars in the middle of the nave at the crucifixes, where we have heard from the ancient fathers that the Apostles Simon and Jude rest. What tradition reported, then, the event proved, since the sacred remains of both Apostles were in fact found under the altar dedicated to their name, the bones being so composed, says Bartholomew Piazza in the Vatican Ephemerides, written in Italian Ephem. Vaticane, page 627., that they had their heads toward the east, according to the ancient custom of Christians, since Christ too, laid in the tomb, had his head composed toward the East Cochet, Sepultures Chrét. Avant-propos, page IX..

[35] their relics in the Vatican basilica In the altar, further, of both the Vatican basilicas, the ancient and the new, the bodies of our Holy Apostles are said to have been deposited. Peter Mallius or Manlius and he who completed the same, the already cited Benedict canon of St. Peter's, both writers of the twelfth century Acta SS. volume VI of June, part II, page 37 and following., relate that they received from their elders that under the altar of SS. Simon and Jude their precious bodies rest Ibid. page 45.. Alfarano asserts the same in the Index of Relics of the Vatican basilica, and adds likewise that the arms of these Saints were under certain altars now demolished, and finally appends: They are not now in the basilica Cancellieri. De sacris basil. Vatic. T. W. page 1659.. And so under the said altar of SS. Simon and Jude their entire bodies were not preserved, if indeed their arms had been enclosed in other altars and afterwards lost. To the altar of the Saints

our there was added also this distinction, that in it the Sacrament of the Holy Eucharist has been preserved down to these times. Hence many took care in adorning it, and chiefly the confraternity of the Most Holy Sacrament, which Paul III instituted in the Vatican basilica. Wherefore he grants a plenary indulgence by a Brief given on the 22nd of September 1548 to all visiting the chapel of the Holy Sacrament on the solemnity of the body of Christ or in its octave or on the feast of the Holy Apostles Simon and Jude Bullar. Vatic. volume II, page 453.. Similarly Paul V, in a Brief given in the same form on the 22nd of December 1605 Ibid. volume III, page 206.: Since, he says, shortly from the ancient church of the Prince of the Apostles in the City the bodies of the Holy Apostles Simon and Jude, which down to this day have been laid up under the altar of the Most Holy Sacrament in the same church, are by our order to be transferred to the new basilica of the same Prince of the Apostles and to altars to be designated by us, he grants an indulgence to all who shall have been present at the sacred rite, or shall have visited the basilica from first vespers of St. John the Evangelist until the setting of the sun of the feast day of the Holy Innocents. And in very truth the bodies of the Saints, as Grimaldi has, who himself was present, in the work entitled Authentic Instruments of the translation of the Holy bodies, narrates that on the 1st day of October 1605 the altar under which the bodies of the Holy Apostles Simon and Jude were enclosed was deconsecrated; and on the 27th day of the following December, after vespers had been sung and a procession held with a more solemn rite, they were laid up by Cardinal Evangelista Pallotto, archpriest of the Vatican basilica, under the new altar dedicated to their name, in which they are preserved to this day Ibid. loc. cit..

[36] and elsewhere. In the List also of the Relics of Holy Cross in Jerusalem one reads that there are found there some of the Bones of St. Simon Alfaranus, De VII Romæ Eccles. page 125.. In the church also of St. Clement in the City, Gerard Veldon, of the Order of St. Dominic and prefect of the sacristy of the same Church, places among the more distinguished Relics of his church the bones of nearly all the Apostles and especially of our St. Simon Rondinini. De Eccles. S. Clement. page 338.. Moreover not only outside Rome but also in Germany the sacred remains of our Apostles are held in veneration. Aegidius Gelenius, the best witness of the tradition flourishing in the seventeenth century, in which he wrote, teaches concerning his Cologne that the head of St. Jude is shown in the church of St. Mary in Capitol De Admiranda Coloniæ magnitudine, page 734., an arm of St. Simon in St. Andrew's Ibid. page 292., a jaw of St. Simon with three teeth among the Carthusian Fathers Ibid. page 455., and finally in St. Norbert's another arm of St. Simon Ibid. page 714.. In Denmark too the sacred pledges of our Apostles were once preserved: for in the List of the sacred Relics of the convent of the Friars Minor there is also listed a shrine in which were enclosed bones of SS. Simon and Jude. And Spain has its Relics of our Apostles. For from instruments transmitted by Joseph Cassani in the year 1722 to our predecessors, we have it that Christopher, archbishop of Cyprus, wrote to Philip IV, king of Spain, on the 16th day of April 1639, that he should bring some aid to the desolate Church in Cyprus, and at the same time by the hands of his secretary he transmits to the king the head of St. Simon, Apostle, as he says, of the twelve, with suitable instruments. The distinguished Madoz in his Topographical Lexicon of Spain, under the word Cubas de la Sagra, says that the sacred pledge was formerly given to King Charles I, who is commonly called the emperor Charles V; in which matter the learned man seems to have erred, since the gift was sent in the year, as we have said, 1639, that is in the reign of King Philip IV: he adds that the sacred head, by the agency of the family of Malpica, was carried to the parish church of St. Andrew of Cubas, and was held there in such veneration that the people of Toledo, in whose diocese the town of Cubas is, wished to take away the Relics for themselves; but a popular commotion being stirred up, that seizure was prevented, nor was anything similar thereafter attempted. Thus indeed the distinguished Madoz. But the instruments which we have before us teach us that the marquises de Pobar, of whom was the commander in war whom the king of Spain sent as helper to the archbishop of Cyprus, gave the Sacred Relics to the convent of Cubas of the Capuchin Friars Minor, of which they were patrons. Cardinal Aloysius de Pontecarrevo, archbishop of Toledo, however, was striving to claim that treasure for his Church. From all these things I suppose that there formerly existed in the town of Cubas a convent of Capuchins, on the suppression of which, I know not for what cause or occasion, the sacred Relics were translated to the parish church of St. Andrew. As regards the family of Malpica, of which Madoz speaks, the heraldry of Spain is not well enough known to me for me to say that the marquises de Pobar belonged to the family of Malpica. For the rest the instrument which we publish below was extracted from the convent of the Capuchin Friars of the town of Cubas, whence we suspect that the sacred Relics at one time rested in the church of the said convent.

[37] as brought from the island of Cyprus. Here is the instrument, formerly in Greek, of the archbishop of Crete of the Greek rite, which I render from the Italian into Latin Biblioth. Brux. Collect. Bolland. number 8924.: Christopher, by the mercy of God archbishop of all Cyprus and of New Justiniana, Joannigius metropolitan of Paphos. Our humility by these present letters makes known that according to the apostolic mandate and order, lest the faithful people be deceived, the Relics of the Saints ought to be approved in all respects. Whence we hold as most certain that these Relics are the head of St. Simon the Apostle, one of the twelve disciples of Christ, and we approve them as such. And all who with undoubting faith and firm devotion have implored divine aid before these Holy Relics have obtained health of body and every grace. These Relics we have fortified with our accustomed seal and have delivered by our hand to the most honored man, Lord Aloysius Nicolo, sacristan of the diocese of Amathus. Therefore all the faithful may, to the honor of this Apostle, venerate without doubt these sacred Relics. — The humble Joannigius, metropolitan of Paphos, Leontius bishop of Nemesos and Larnaca, Athanasius metropolitan of Cyrene, Peter Vespa bishop of Paphos, apostolic visitor of the kingdom of Cyprus. From the Greek letters Simon Leprone of Florence rendered it into Italian.

[38] Toulouse also Saussay in the Gallican Martyrology at the 28th day of October: The Natal Day, he says, of the Blessed Apostles Simon and Jude, whose most precious bodies, brought to Toulouse by Charlemagne into the church of St. Saturninus most beloved by him, with the innumerable pledges of other chief heavenly citizens, are honored there today by the devout concourse of the faithful. And the heads indeed are displayed from the sacristy enclosed in silver litters, formed in the likeness of the Apostles themselves by the pious liberality of Fulco, formerly abbot of St. Saturninus. But the bodies, laid up in silver shrines, rest on the altar of the chapel of the Most Holy Virgin surnamed of the Seven Sorrows, on which they were placed in the year 1511, on the twenty-fifth of January, with the venerable image of the same most blessed Virgin, fixed to a gilded panel, which adorns the altar. Nevertheless certain Relics of St. Jude, surnamed Thaddaeus, which still remained in the East, being transmitted to him from Jerusalem, St. Bernard religiously received, and when he was dying he ordered them to be placed in a little case on his breast, and to be left with him in the tomb, that in departing from the world he might be fortified with God by the patronage of so great an Apostle, and that in the holy resurrection, which all the just await, he might deserve to be made by his merits a witness and sharer of his glory.

[39] glories in their Relics: At the 25th day of January, further, there is listed in the same Martyrology at Toulouse the reposition of the Holy bodies of the Blessed Apostles Simon and Jude resting on their own altar and in their own little chest at the basilica of St. Saturninus. And here anew arises the question whether the entire bodies of our Saints are preserved at Toulouse, especially since for the Vatican treasure there is a most ancient tradition, as we said at number 35. Next the people of Toulouse glory that they possess in the basilica of St. Saturninus the bodies of seven Apostles: namely of both Jameses, Philip, Bartholomew, Simon, Jude and Barnabas Diction. univ. de la France, under the word Toulouse.. But it is established that far more principal remains of these Saints are preserved elsewhere. For example let the reader read again, if he please, the Acts of St. Philip the Apostle at the 1st of May Migne, Patro. Gr. volume XXXV, column 590., from which he may judge of the others.

[40] are said to be preserved: I do not at all doubt that similar Relics are exposed also in other churches for the veneration of the faithful. And hence too arises the question, very often treated in our Acts and to be taken up again most frequently, namely how the Relics of one Saint are found in several places. Cardinal Baronius in his Dissertation, chapter IV, which he set before the Roman Martyrology published by him, solves this difficulty. He teaches, that is, that Christians from the very cradle of their religion were accustomed to lay up the bodies of Martyrs under the altar. And since the faithful had such piety toward the chief Martyrs that they desired to celebrate their memory in several places, they took particles of the Relics (for without these it was not lawful to consecrate altars, as is clear from the canon of the Holy African Council Labbe, volume II, Councils, column 1614.) from the body of the Martyr, in order that they might have a lawful altar under the name of the Martyr. And hence it came about that one Martyr obtained several tombs, which, as though they contained the whole body, were held in veneration: chiefly because, as St. Gregory Nazianzen teaches, oration I against Julian, number 69 Migne, Patrol. Gr. volume XXXV, column 590., even the mere drops of blood and slight signs of the passion can do the same as bodies. Little by little, then, slight particles of the body or even of a limb, by popular tradition, came to be celebrated as whole bodies. Which indeed Aegidius Gelenius, the skillful investigator of the Relics of Cologne, testifies: I indeed, he says De admir. Coloniæ magnitud. page 220., having opened and diligently inspected reliquaries, have discovered that from a part of one little bone an arm or a head was named.

[41] In the present question, however, confusion was far easier, as being born of the confusion of names. For first of all St. Simon the Apostle, even in the most ancient times, as we saw in his Acts, numbers 2 and 3, was held by some to be the second bishop of Jerusalem after James. Next in the age of the Apostles there were other Simons, who were distinguished, at least in certain provinces, by a reputation for holiness. Certainly in Matthew XXVII, 32, Mark XV, 21 and Luke XXIII, 26 is reported Simon of Cyrene, whom the Jews forced to carry the cross of Christ. And although our Francis Xavier Patrizzi in his Commentary on Mark says that nothing further is known of this man Page 217., it is sufficiently established from his name being interposed in the middle of the narrative that he was very well known to contemporary Christians, and from the very service rendered to Christ the Lord that he was held in veneration among his own. We have also in the Acts of the Apostles IX, 43, that Peter many days

stayed in Joppa with a certain Simon, a tanner; in whose house, which he inhabited as his own, inasmuch as he received in hospitality the men sent by Cornelius the centurion, he consecrated the firstfruits of the gentiles to God, X, 1, with certain of the brothers, among whom in all likelihood was also the Tanner. Then in Acts XIII, 1 occurs Simon, who was called Niger, who is called Prophet and Teacher. In whatever place, then, these illustrious men found burial, their memory could easily be transferred to the veneration of St. Simon the Apostle. And hence several churches perhaps glory in Relics of the Holy Apostle. I should say the same of St. Jude Thaddaeus, who, as Hippolytus has Migne, Patrol. Græc. volume X, column 951., has among the LXX Disciples of Christ, as he says, a namesake Thaddaeus, who, he says, brought the letter to Augarus, king of the Edessenes. There is also in Acts of the Apostles XV, 22 Jude, who was surnamed Barrabas, a leading man among the brothers.

[42] Hersfeld Germany too shows a special cult to the Holy Apostles Simon and Jude. First of all the most celebrated monastery of Hersfeld, bordering on Fulda, and subject to the electorate of Hesse-Kassel, had our Saints as tutelary patrons before the pretended reformation Migne, Diction. des Abbayes, under the word Herschfeld.. Of its foundation there was speech in the Acts of St. Lullus at the 16th day of October Acta SS. volume VII of Oct. pages 1067 and 1089.. In the said monastery, further, Relics of SS. Simon and Jude seem to have been preserved even from the beginning: for, if credence is to be given to an ancient Chronicle, in the year 1050, Henry III, founder of the church of Goslar, in a certain case which he had brought from Hersfeld, gave to the church (of Goslar) two pulverized shoulder-blades of the Blessed Apostles Simon and Jude Joan. Mich. Heineccius, Antiquit Goslar. page 54.: nor is it to be admitted that the monks of Hersfeld were so careless of their own church as to have despoiled themselves altogether of their treasure; but they probably retained a part of those Relics, either a half or perhaps a greater one. What was done with the Relics of Hersfeld, I am not in a position to say: more probably they were neglected and lost. For Trithemius, in the Chronicle of Hirsau under the year 1513, shows that most celebrated monastery, whether you regard its fortunes or its discipline, fallen apart in every respect, and its most precious library, indeed even the diplomas of the monastery, thrown on the straw before the dogs Chron. Hirsaug. volume II, page 690. Edit. Sangall.. The degenerate monks certainly had no greater care of the Relics of the Saints.

[43] as also the city of Goslar, Goslar too, formerly an imperial city, now of the kingdom of Hanover in the principality of Hildesheim, has as patrons both of its city and of its principal church SS. Simon and Jude; which began to be built in the year of Christ 1049. For although the diploma of the emperor Henry III bears: Given on the ides of March, in the year of the Lord's Incarnation 1048, indiction II … of the empire III Heinecc. Antiq. Goslar. page 47.; yet since the ides of March precede either the feast of the Annunciation or Easter, from which the beginning of the year runs, the charter of the emperor must be carried forward to the following year: in which case the indication of Indiction II and of the year III of the empire is also corrected, which began from the Nativity of the Lord 1046, when he was crowned by Clement II in the Vatican basilica of St. Peter. Now in the said diploma Henry says: For the eternal commemoration of ourselves and of the consort of our bed and of our kingdom, namely the empress Agnes augusta, and also for the salvation of the blessed souls of the emperor Conrad of happy memory, our predecessor indeed and father, and of our mother, the empress Gisela, at the altar of the holy Apostles in the monastery which at Goslar, in honor of the Holy and Undivided Trinity and of Holy Mary Mother of God and perpetual Virgin, by the cooperation of divine grace we have begun to build from the foundation. The emperor then assigns various estates to the church founded by him.

[44] which bore the images of the Apostles on its public seal. In the same year Pope Leo IX by his bull given on the 4th day before the kalends of November, in indiction III, which begins from the kalends of September, confirms the foundation, and wills that the church, granted to St. Peter and his apostolic see, remain under apostolic right forever free and quiet, and that it have its integrity from all right and dominion, from all injury and molestation, in all goods and means. At the same time he wills also that the bishop in whose diocese the monastery of this church has been built have no right or power in it apart from ecclesiastical government and episcopal power according to the canonical institutes. Then in the following year, or 1050, the same Pope Leo consecrated the church of Goslar with solemn rite, there being present cardinals, bishops, and seventy-three abbots Ibid. page 50.. Moreover the seals of the city and of the church of Goslar bore the images of both Apostles, as may be seen in Heineccius, Table I and II of book I, numbers 6 and 5, and the coins bore the same images, as Table II of the same book of the work shows. On the said coins there occurs also not rarely the image of St. Matthias the Apostle, and above the threshold of the larger door and in the window of the greater choir his likeness may be seen together with the two Apostles. Whence there were those who said that the church was dedicated to St. Matthias Ibid. page 52.. But from the documents brought forward above, both of the founder and of the consecrator, it is established clearer than light that the church of Goslar was dedicated in the name of SS. Simon and Jude; yet so that St. Matthias too had a principal cult in the same place, as, as is commonly said, a less principal patron.

[45] St. Jude is invoked by the afflicted and by those whose reputation is in danger. Wonderful enough in certain regions is the piety toward St. Jude Thaddaeus; because, that is, he bears the same name as the traitor Iscariot, some have supposed that the cult of our Apostle was to some extent neglected. And hence arose the religion of some who invoke St. Jude and hold him as a singular patron in desperate matters. Wherefore there was also composed an Office, as it is commonly called, a Little Office, which recounts the merits of our Apostle. It lately fell to me to see this in a certain little book, put together at Besançon in the year 1826. After the Office there is found a Prayer which runs thus: Most holy Apostle, most faithful servant and friend of Christ, Jude Thaddaeus, who because of the traitor's name are through the simplicity of some forsaken in the cult due to you, but because of your most holy and apostolic life are invoked and most piously venerated nearly everywhere on earth by the true Church as a special advocate of the afflicted and of those nearly despairing, pray to God for me a wretch, that through your merits I may receive consolation in my tribulations and straits, may experience the help of God and your own, especially in the present disturbance and strait, and finally in the hour of my death, and with you and with all the elect may love and bless the eternal God. Amen. And let these things suffice to have been said of the cult and Relics of SS. Simon and Jude, as far as we know.