S. Nicanor, M., a.d. 76.
SS. Thecla, V., and Justina, Confessors in Sicily, 3rd cent.
S. Marcian, P. C., at Constantinople, circ. a.d. 476.
S. Domitian, B. C., in Armenia, circ. a.d. 600.
S. Agatho, Pope of Rome, a.d. 682.
S. Sethrida, V., Abbess of Brie, in France, 7th cent.
S. William, Ab. and Abp. of Bourges, a.d. 1209.
S. Gonsalvo, P. C., Portugal, a.d. 1259.
B. Christiana, or Oringa, V., in Etruria, a.d. 1310.

S. NICANOR, M.

(a.d. 76.)

[Roman Martyrology. Commemorated by the Greeks on July 28th and December 28th.]

aint Nicanor, one of the first seven deacons appointed by the Apostles, was a native of Cyprus, to which he returned, that he might preach the Gospel on the dispersion of the Apostles. He was variously tortured and then executed, in the reign of Vespasian, but where is not known.

SS. THECLA, V., AND JUSTINA.

(3rd cent.)

[Authority for the lives of these Saints: the lections in the proper offices for this day in the church of Lentini, in Sicily.]

S. Thecla was a noble virgin of Lentini, and daughter of S. Isidore. She buried the bodies of the martyrs with loving reverence. For three years she suffered from paralysis, and could not leave her bed, but was healed by the prayers of SS. Alphius, Philadelphus, and Cyrinus. When they were in prison for the faith, she visited them and ministered to their necessities, and when they had been slain and cast into a well, she extracted the bodies and buried them. Tertullus, the governor, hearing of this, sent for her, but his sudden death saved her from injury. During the persecution, she concealed Agatho, Bishop of Lipari, in one of her farms; and when the persecution was over, she and her friend Justina spent their fortunes in works of mercy.

S. MARCIAN, P.

(about 476.)

[Honoured in the Greek MenÆa and Roman Martyrology on the same day. His life, by an anonymous writer, is given by Simeon Metaphrastes.]

S. Marcian was born at Constantinople; he belonged to a noble Roman family, related to that of the Emperor Theodosius. From his childhood he served God in watching, fasting, and prayer. His great compassion for the necessities of the poor made it impossible for him to refuse relief, when he had anything to give away.

In the reign of the Emperor Marcian, Anatolius, the Archbishop, ordained him priest. His love for the poor manifested itself, not merely in abundant almsgiving, but also in his making their instruction in the truth his favourite pursuit. The severity of his morals was made a handle by those who feared the example of his virtue, as a tacit rebuke of their sloth and avarice, to fasten on him a suspicion of Novatianism; but his meekness and silence triumphed over this, and other slanders.

The patriarch Gennadius conferred on him the dignity of treasurer of the church of Constantinople. S. Marcian built, or repaired, in a stately manner a great number of churches. The following incident is related of the dedication of the church of S. Anastasia, for which he had obtained a site, and which he had built in spite of numerous impediments. On the day that the church was to be consecrated, he was on his way to attend the ceremony, when he was accosted in the street by a very poor man, whose rags scarce held together, and who implored him, for the love of God, to give him an alms. S. Marcian felt in his bosom, but found he had no money there. The pauper would take no refusal, and the compassionate heart of the treasurer was melted at the aspect of his tatters and emaciation. Quickly he slipped off the tunic he wore under his sacerdotal vestments, handed it to the beggar, and then hurried on to the new church, drawing his alb and chasuble about him, to conceal the deficiency of a nether garment. The church was crowded, the Emperor Leo and the Empress, the senate, and almost the whole city were present. Marcian was bidden celebrate the Holy Sacrifice before all, in the new church he had built. So, full of shame, he began, hoping that the folds of his chasuble would conceal the absence of a tunic. But all saw him as though clothed beneath his sacerdotal vestments with a garment as of pure gold, which flashed as he moved. The patriarch Gennadius was offended, and rebuked him when the liturgy was over, for having worn a private garment, more splendid than his ecclesiastical vesture, and worthy only of an emperor. Marcian fell at his feet, and denied that he had worn any such raiment. Then Gennadius, wroth at his having spoken falsely, as he thought, for he supposed his eyes could not have been deceived, caught him by the vesture, and drew it aside, and behold! Marcian was bare of all other garments save his sacerdotal apparel.

S. Marcian built also the church of S. Irene, another of S. Isidore, and a baptistery of magnificent appearance, surrounded with five porches, like that at Jerusalem. "But this one," says the chronicler, "was greater than that by the sheep market, for here greater miracles were wrought than there. To that, an angel descended on one day in the year, and healed but one at a time; at this, whenever a servant of the Lord ministers, Christ himself is present. The healing, moreover, is not but once a year, but daily, and not of bodies only, but of souls as well."

S. Marcian's great compassion extended to women of bad character, and despising the slander and gossip which he might occasion, by visiting them in their houses, setting only before his eyes the blessedness of plucking these brands from the burning, he often sought them out in haunts of crime; and if they had taken up evil courses through poverty only, he found for them honest occupations, and by his exhortations and tears, and his overflowing charity, he convinced and persuaded many of these unhappy women, so that they came openly and did penance, and some he sent on pilgrimages to Jerusalem, and some went into solitude, and recompensed for the past by self-mortification in the desert.

S. DOMITIAN, B. C.

(about 600.)

[Greek MenÆa and Roman Martyrology. His life in the MenÆa, and fuller by Theophylact Simocatta. He is mentioned also by Evagrius, his contemporary. A letter to him from S. Gregory the Pope, is extant, praising his learning, prudence and zeal.]

S. Domitian was the son of pious parents, Theodore and Eudoxia by name. He was an intimate friend, if not, as Evagrius says, "a kinsman of the Emperor Maurice." He was married for a few years, but his wife dying, he devoted himself to the services of the Church, and was consecrated Bishop of Melitene, in Armenia, at the age of thirty.

On the murder of Hormisdas, the Persian King, his son ChosroËs II., succeeded him (592), but the General Varam having revolted against him, and being deserted by many of his soldiers, ChosroËs fled with his wife, and two newly-born children, to Circesium. Thence he sent an embassy to the Emperor Maurice, desiring peace; for at that time war was being waged between the Persians and the Roman emperors. At the persuasion of S. Domitian, Maurice admitted his suit, and treated ChosroËs as his guest, instead of as an exile, welcomed him with royal gifts, and placed the whole of his body-guards, and the entire Roman army, at his disposal. Moreover, by way of still greater distinction, he sent Domitian, Bishop of Melitene, to attend him. The Roman army defeated Varam, and ChosroËs was reinstated on the throne of Persia.

Domitian was liberally recompensed for his share in this transaction, but he kept nothing for himself. Every gift made him, he offered to the Church, or to the poor; restoring churches, and supporting hospitals. He died at Constantinople, whither he had been summoned by the Emperor.

S. AGATHO, POPE.

(about 682.)

[His life by Anastasius, the librarian. Commemorated by the Greeks on Feb. 21st.]

Agatho, a Sicilian by birth, was remarkable for his charity and gentleness. Having been several years treasurer of the Church of Rome, he succeeded Domnus in the Pontificate, in 679. He was represented by three legates in the sixth general council, the third of Constantinople, in 680, against the Monothelite heresy, which he confuted in a learned letter to the Emperor Constantine Pogonatus, appealing to the constant tradition of the Apostolic Church of Rome, "acknowledged," says he, "by the whole Catholic Church to be the mother and mistress of all the churches, and to derive her superior authority from S. Peter, the Prince of the Apostles, to whom Christ committed his whole flock, with a promise that his faith should never fail."

On the 25th day of February, the Council decided against Macarius, author of the Monothelite heresy, and solemnly was the episcopal stole (orarium) removed from his shoulders, and from those of Basil, Bishop of Crete, who followed his opinion, and their thrones were cast out of the council hall, in token that they were removed from their office, and ejected from the communion of the Church. This Pope restored S. Wilfrid to the see of York, from which he had been ejected by the Bishops and King of Northumbria, with the consent of S. Theodore, Archbishop of Canterbury.

S. SETHRIDA, V., ABSS.

(7th cent.)

[Anglican Martyrologies, Saussaye. Authority:—Bede, Eccles. Hist., lib. iii. c. 8.]

Bede says that Sethrida was a daughter of the wife of Anna, King of the East Angles, and that she served God in the monastery of Brie, "for at that time, but few monasteries being built in the country of the Angles, many were wont, for the sake of the monastic conversation, to repair to the monasteries of the Franks or Gauls; and they also sent their daughters there to be instructed, and delivered to their heavenly bridegroom, especially in the monasteries of Brie, Chelles, and Andelys."

S. WILLIAM, AB. AND ABP. OF BOURGES.

(a.d. 1209.)

[Gallican Martyrologies. His life, written by a contemporary, was published, with the style altered and shortened, by Surius; the same is re-published by the Bollandists, together with a second life, written by another contemporary, from a MS. at Antwerp. Another life by a Canon of Bourges, date uncertain, was published by Labbe, Bibl. nova II., p. 379, 386.]

On the death of Henry de Sully, Archbishop of Bourges, the clergy of that church, unable to agree upon a successor, requested Eudo, Bishop of Paris, to nominate. For this purpose, the bishop came to Beauvais, but found it no easy matter to decide, without causing an eruption of party feeling. In his desire to choose a good man, and one who would commend himself to all, in consultation with two friends, he resolved on committing the matter to God. Accordingly, all the most advisable names were written on slips of parchment, and were sealed, and then deposited beneath the corporal on the altar. The Bishop celebrated very early, with great devotion, and earnestly besought God to indicate him whom he had chosen. When mass was over, he put his hand beneath the corporal, and drew forth one of the billets. He broke the seal in the presence of his two friends, and saw that the name of William, abbot of Challis, was written on the parchment.

No one else was privy to this appeal. As he left the church, the clergy whom he had convened to elect cried out "that they desired William of Challis as their bishop," and on him the majority of votes fell. Then the bishopric was offered to William, but he recoiled from accepting it, with the greatest dismay, for he was a man of retiring habits and of singular humility. However, on an order coming to him from the superior of the society, the abbot of Citeaux, and also from the papal legate, he was unable to refuse; and he was consecrated in the year 1200. After the ceremony was over, he laid aside the vestments in which he had received his ordination, and which were of little value, in a press, till his dying day.

In his new dignity he omitted nothing of the severity of his cloister life, disciplining himself more strictly than before, because his business was calculated to distract his thoughts, and his high position was dangerous to humility.

He was gentle and loving to penitent sinners; and towards the incorrigible he was stern, but he refused to have recourse to the civil power against them; he had a horror of shedding blood, so that he looked with the utmost repugnance upon the violence and warlike customs of his time. When the crusade against the Albigenses was resolved upon, William of Beauvais resolved on accompanying the expedition. Perhaps his earnestness would move the heretics to repentance, and his horror of bloodshed might serve as a check upon the crusaders. The Albigensian heresy, which was a revival of Paulicianism, ate as a canker into the Church of France. It was not even a form of Christianity, but was a heathen philosophical sect which had adopted a few Christian tenets.

The history of the sect was as follows:—Manes, a Persian heathen, flourished in the middle of the third century, dying about 277, the founder of a new religion, after having been, like Simon Magus, a temporary and nominal convert to the Gospel. He was not an inventor of his religion, but merely a blender of the earlier Gnostic heresies with the Persian doctrines of Zoroaster, added to a somewhat larger element of Christianity than the Gnostics had chosen to accept. The Paulicians were a sect which took shape about 660, out of ManichÆism, or the religion of Manes. They were cruelly persecuted by the Byzantine Emperors, during two whole centuries, and spread to the West by degrees; one stream emigrated to Bohemia, where it became the parent of Hussitism; the other to the south of France, where it was called Albigensianism.

The fundamental dogma of this new ManichÆism was a dualism of good and evil principles or gods, equally matched. The evil was the origin of the visible creation, the world and men's bodies; the good God was the creator of the invisible world and men's souls. The opposition of matter and spirit constituted the basis of their moral systems. These systems were diverse; some, regarding everything natural as evil, abstained from meat, from marriage, and from all employments; whilst others, regarding the soul as so distinct from the body as to be incapable of being soiled by any of its actions, gave themselves up to the grossest licentiousness.

The moral condition of Provence, where Albigensianism held sway, was like Sodom and Gomorrah, as may be seen by the poetry of the troubadours; so that God's wrath could not but fall on a land so polluted. The licentiousness which this creed encouraged, helped to make it spread, and the Christianity of the whole of the south of France was imperilled. At the head of these heretics, the Count of Toulouse invaded the lands of the King of Aragon, devastated them, robbed the churches, burnt the monasteries, and ill-treated the clergy, "and slaughtered the Christians of either sex, and every age, without mercy," says Matthew Paris. "But this being at length made known, their heretical aggression was put down by the faithful Christians, who, at the command of Pope Gregory, had come as crusaders from various parts of the West, for the defence of the Christian faith."

William of Beauvais was not, however, destined to play a part in that sanguinary war. He was called to his rest in January, 1209. Drawing near his end, he received first extreme unction, and then, as the Blessed Sacrament was brought to him, he struggled up in his bed, and falling on his knees, with many tears, and hands outspread in the shape of a cross, he adored the presence of his Saviour. The night following, he began as usual to recite the Office of Nocturns, but was unable to pronounce more than the first two words, and sign himself with the cross. Then he was laid, at his desire, on ashes, and the vestments in which he had been consecrated bishop were produced, that he might be laid dressed in them in his grave. His body was buried in the Cathedral of Bourges, but was burnt, and the ashes scattered to the winds, by the Calvinists, on the occasion of their plundering the Cathedral in 1562.

Patron of Bourges, and of the ancient University of Paris.

In art, he is represented holding a monstrance, or in adoration before one, to represent his great devotion towards the Blessed Sacrament. He is also represented with tears on his cheeks, for he is said to have wept whenever he was told of some scandal of his diocese, or wrong done to the poor. It may be noted, as a coincidence, that his festival was the day of Archbishop William Laud's martyrdom in 1644.

S. GONSALVO, P. C.

(about 1259.)

[His life was compiled in Portuguese, by Didacus de Rosario, of the order of Friar Preachers, from scattered notices and confused accounts.]

S. Gonsalvus or Gonsalvo, was born of noble parents, at the little village of Vizzella, in the diocese of Braga, in Portugal. Many little incidents are related of his childhood, as how, when an infant at the font, he stretched out his little hands to the crucifix; how his nurse was wont to take him with her to church, and watch his little eyes fixed intently upon the figure of Christ crucified, on the rood screen; how, when nothing else would still his cries, the child was taken to church, and there was content looking at the statues and pictures of the Saints.

When he grew to man's estate, he was ordained priest, and was appointed rector of the church of S. Payo, near his father's estates. Here he lived as a father to the poor, and was regular in the fulfilment of his duties as parish priest. After a while the desire came upon him to visit the Holy Land, and he left his nephew, a priest, who had been trained in his house, and in whose principles he had confidence, to take charge of the parish during his absence. He then started on his pilgrimage, and was absent for fourteen years. In the meantime, his nephew, relieved of the constraint of his uncle's presence, abandoned himself to the indulgence of his ruling passion, a love of field sports. He filled the parsonage house with dogs and hawks, and spent his time in hunting and revelry. The poor were forgotten, and the church was neglected. At length, Gonsalvo not returning, the nephew asked the Bishop to institute him to the living, pretending that he had received authentic information of the death of his uncle.

One day Gonsalvo, ragged, sunburnt, with grizzled locks and foot-sore, returned to his parsonage; but the dogs, at the sight of a mendicant, began to bark furiously, and when he attempted to pass them, bit him and tore his rags, so that he was compelled to retire. The parish priest hearing the noise, looked from his window, and seeing a poor man in tatters defending himself against the dogs, sent a servant to call them off, and tell the poor man that the owner of the house objected to beggars.

Gonsalvo, filled with indignation against his nephew for the manner in which he had betrayed his trust, rushed into the house, passed the dogs which the servant restrained, and appeared in the door of the dining apartment, as the nephew was seating himself to an abundant and sumptuous meal.

Then the old pilgrim's wrath flamed forth, and he cried, "Was it for this that thy uncle left his parish and committed the care of souls into thy hands? A wolf now guards the sheep and devours them!"

The nephew, exasperated at the words of reproach, and angry at the intrusion, caught up a stick, and running upon the old man, drove him with many blows from the house, refusing to listen to him, and believe him, when he declared his name.

Then Gonsalvo, full of grief, retired to a wild spot near Amarante, where was an old shed, beside the river Tamego. Amarante was once a small town; at this time it had fallen into complete ruin, and was deserted. Here Gonsalvo erected a little oratory in honour of the Blessed Virgin, and laboured to instruct the peasantry of the neighbourhood in Christian doctrine, and to stir up in their hearts the love of God. But he was not satisfied that he was serving his Master in the way which He willed. He therefore prayed most earnestly to be guided aright, and to have the will of God made clear to him. After long fasting, one day, as he lay prostrate in supplication before the altar, Our Lady appeared to him and said, "Rise, Gonsalvo, and enter that religious order in which thou shalt hear the Angelic Salutation open and close the offices of prayer."

Then Gonsalvo took his staff and wandered from city to city, and from monastery to monastery, listening to the choir offices, but ever being disappointed, for they closed with Benedicamus Domino, and not with the Ave Maria. And when he came to Vinerana, where were four religious houses, whereof one was Dominican, and another Franciscan, by chance he sought shelter in the former. Then when the bells began to chime for vespers, he went to the church, and heard the friars begin their office with Ave Maria. With beating heart he waited for the conclusion of vespers, and heard them close with the Angelic Salutation. Then he knew that he had found the place of his rest; and he asked to be admitted into the order, and was gladly received. But after awhile he desired to go back to his poor peasants at Amarante; therefore he asked leave of the superior, and it was accorded him. So he returned to his cell and oratory, and there preached to the people the word of God.

Now it happened that at Amarante there was a ford of the Tamego, which was much used, as it lay in the direct route from Braga to Lamego and the south. It was, however, dangerous, and a great number of lives were lost whilst Gonsalvo lived at Amarante. He considered much the necessity there was that a bridge should be built, how many lives it would be the means of saving, and what a great convenience it would prove to travellers. He accordingly resolved on building one, and he went round the country begging for his bridge. By many his project was regarded as visionary, and he would himself have despaired of accomplishing his undertaking, had he not been upheld by his strong confidence in the goodness of God. This confidence was, moreover, sustained by signs and wonders, showing him that God approved his undertaking. If we may believe the life of him, written by De Rosario, on one occasion he begged of a nobleman, who, as a rude joke, and to get rid of the beggar, scribbled a couple of lines on a scrap of paper, and bade him take it to his wife, who would give him something. The Saint walked to the nobleman's castle, and was exhausted with fatigue when he reached it and presented the note. The lady looked at it, and saw written therein, "The bearer is a poor fool who wishes to build a bridge. Let him have the weight of this paper in cash." She laughed, and showed the message to Gonsalvo, telling him that her husband had been making sport of him. "Be it so," said the priest, "yet give me the weight of that note in money." She cast the paper into one scale, and into the other she put silver; then, to her amazement, the note weighed a large sum of money. Thus God compensated his servant for his labour, and punished the nobleman for his bitter jest.

Little by little the money was begged, and at length the poor priest was able to set masons to work, and to erect the desired bridge over the Tamego.

S. Gonsalvo died, and was buried at Amarante, of which place he is patron.

(Gonsalvus, in Portuguese, GonÇalo, Gonsallo, or Gonsalvo.)

In art, he is represented with a bridge in his hand.

B. ORINGA, OR CHRISTIANA, V.

(a.d. 1310.)

[Her life, from an ancient MS., in the Convent of S. Clara, at Florence, was published by Silvanus Razzi, and reprinted in the Acta Sanctorum.]

The Blessed Oringa was born at Sancta Croce, on the Arno, in the year 1237, of poor parents, who died whilst she was young. She kept the cattle on the farm occupied by her two brothers. The cows were taken by her into the woods to pasture, and they became so docile that they obeyed her voice in all things. When she grew to a marriageable age, her brothers determined that she should become the wife of a small farmer in the parish; but she ran away, and escaping across the river, made her way to Lucca. The way was long, and night falling, the young girl lost the road, and wandered in a forest. At the same time her fancy conjured up horrible forms to frighten her. She would had died of terror, but for the companionship of a little hare which played about her skirts, as tamely as if it had been a favourite kitten, and rested on her lap all night, when she cast herself down in weariness. Next morning, the hare gambolled before her, and led her into the road, after which it ran away. At Lucca she entered the service of a pious family. As she was annoyed on account of her beauty, she stained her skin with walnut juice. Having gone on a pilgrimage to Mount Gargano, on which the archangel Michael had once appeared, for she held the angels in great reverence; on her return, some men with whom she fell in on the road, towards dusk, misled her with evil purpose; but S. Michael himself flashing out of the darkness at her side, protected her, and led her in the right road. Later in life she visited Rome, and took service in the house of a pious widow, named Margaret, who treated her as a daughter rather than as a domestic. At Rome she was called Christiana, instead of her baptismal name of Oringa. She occasionally fell into ecstasies as she prayed, and saw into futurity. When aged seventy she was struck with paralysis, in which she lay three years. As she died, her face is said to have shone with a celestial light.

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