The Lives of the Saints, Volume III (of 16): March

In 1269, Thomas was summoned to Paris, as "definitor" of the Roman province, to attend the general chapter of his order. S. Thomas prolonged his last sojourn in Paris for a year after the departure of S. Louis on his ill-fated crusade, in 1270, and during the whole time he continued to lecture, and to write his Summa.

S. Thomas was recalled to Bologna by his superiors early in 1271. Shortly after his return thither, he brought the second part of his Summa to a conclusion.

At the beginning of the year 1272, the chapter general of the order received requests from nearly all the universities of Europe that S. Thomas might lecture in them. The decision was in favour of Naples, for which he started at once. He visited Rome on his way, and there he began the last part of the Summa, and wrote his commentaries on several books of Boetius. Whilst he was explaining that book which treats of the Trinity, the candle which he held to light him, burnt down between his fingers, and scorched them severely, before his attention was aroused from his work.

After leaving Rome, Thomas and his inseparable friend Rainald were entertained at the villa of Cardinal Richard, where the two Rabbis were converted. Here Thomas fell ill, but the attack was slight, and quickly passed away.

In spite of all the precautions of Christian humility, his entry into Naples was a triumph. All classes, the lettered and the unlettered, the great and the small, hurried to welcome him. An excited yet respectful crowd accompanied him as far as the gates of that Dominican convent, where he had embraced religion. What would Theodora have said if she had seen her son entering in triumph that same house which she had regarded as the tomb of his glory?

The king, Charles I., assigned him a monthly pension, rather as a token of his royal favour, than as a reward for his services. The pilgrim who visits the Dominican convent at Naples, sees at the entrance of the great hall a representation of S. Thomas, and beneath it an inscription, "Before thou enterest, venerate this image and this chair, from which Thomas Aquinas uttered his oracles to a large number of disciples for the glory and felicity of his age."

The cardinal-legate of the holy see, wished to have an interview with our saint, and invited the archbishop of Capua, an old pupil of S. Thomas, to accompany him. The saint on being told of their arrival, went down into the cloister, but happening to be absorbed in thought, he forgot the object for which he had been summoned, and gravely continued his walk without taking any notice of them. The cardinal was offended, but the archbishop explained the cause of the saint's apparent rudeness. When Thomas woke from his reverie, he apologised, laying the blame on his feebleness of mind, which had not allowed him to find the solution of a theological difficulty without trouble and delay. The cardinal-legate withdrew, not knowing which to admire most, the learning, or the humility, of the doctor.

During the short space of a year and a half S. Thomas composed the 549 articles, which are all that we have of the last part of his Summa. Some commentaries on divers passages of Holy Writ came from his pen at the same time. The fleeting elements of this world faded gradually from his thoughts; his eye was fixed on other horizons.

The transports which he had always experienced in prayer, became daily more frequent.

Yielding to the entreaties of his friends, to the vow of obedience which he had taken, contrary to the inclination to which his natural humility led him, he revealed some of the supernatural favours which Heaven had vouchsafed to him.

Whilst praying in the church at Naples one day, we are told that Romanus, whom he had left in Paris as master of theology, stood before him. S. Thomas approached his friend and said, "Welcome here, when didst thou come?" "I have passed from this life," replied the figure, "and am permitted to appear on thine account." The Angelical exclaimed, "I adjure thee then to answer me these questions. How do I stand? Are my works pleasing to God?" "Thou art in a good state, and thy works do please God," was the reply. "Then what about thyself?" enquired the Angelical. "I am now in Eternal Bliss, but I have been in Purgatory." "Tell me," continued Thomas, "whether the habits which are acquired in this life remain to us in heaven?" "Brother Thomas," was the reply, "I see God, and do not ask for more." "How dost thou see God," rejoined the saint, "dost thou see Him immediately, or by means of some similitude?" The other answered, "Like as we have heard, so have we seen in the city of the Lord of Hosts," Ps. xlvii. 9, (xlviii. 8,) and then instantly vanished.

While Thomas was writing his articles on the fourth Sacrament, he was praying one day in a chapel dedicated to S. Nicolas, when, as the story goes, the figure on the crucifix turned towards him and said, "Thomas, Thou hast written well of Me; what reward desirest thou?" "Nought, save Thyself, Lord," was the saint's spontaneous reply.

At length he became so absorbed in Divine things, that even the "Summa" itself failed to interest him. He ceased to write, after a marvellous rapture which seized him whilst celebrating mass in the chapel of S. Nicolas. After this mass, he did not sit down to his desk, nor would he consent to dictate anything. When Rainald urged him to finish the "Summa," he replied, "I cannot, for everything that I have written appears to me worthless compared with what I have seen, and what has been revealed to me."

Gregory X. wishing to carry out the union of the Greek and Latin churches, summoned S. Thomas, by special bull, to the Second Council of Lyons, and requested him to bring his famous treatise with him.

Our saint set out with Rainald for Lyons, towards the end of January, 1274. His health was feeble, and his mind was still fixed on the visions of another world. They travelled by way of the Campagna, and called at the castle of Maienza, in the diocese of Terracina, where Frances, wife of Hannibal Ceccano, niece of the Angelic Doctor, resided. Here the saint became much weaker, and did not rally. He wholly lost his appetite. After a while he felt himself a little stronger. The rumour of his proximity reached the Benedictine Abbey of Fossa Nuova, six miles from the castle. The monks came to invite him thither, and he gladly accepted the invitation, saying, "If the Lord means to take me away, it were better that I should die in a religious house, than in the midst of seculars."

He rode in their midst to the abbey; the monks helped him to dismount, and sustained him to the Church, where he knelt in silent adoration. Then rising, the abbot conducted him through the church into the cloister. Then the whole past seemed to break in upon him like a burst of overpowering sunlight; the calm abbey, the meditative corridor, the gentle Benedictine monks, recalled to him Monte Cassino, as in his boyish days. Completely overcome by the memories of the past, he turned to the monks accompanying him, and exclaimed, "This is the place where I shall find repose;" and to Rainald he said, "This shall be my rest for ever and ever: here will I dwell, for I have a delight therein." (Ps. cxxxi. 14, A.V., cxxxii. 15.)

His fever increasing, he was conducted to the abbot's cell, which out of respect had been prepared for him. Here, during the whole of his illness, which lasted about a month, the community watched over him with the tenderness and reverence of sons towards a father. They excluded all servants from waiting on him; even the wood to make his fire was cut down in the forest by the hands of the brethren, and borne on their willing shoulders to his hearth. They were overjoyed to receive him into their home, and to minister to him of their choicest and best. He, patient as a child, knew that he was amongst his own, and yearned continually for his release, repeating continually the words of S. Augustine: "So long as in me there is ought which is not wholly Thine, O God, suffering and sorrow will be my lot. But when I shall be Thine alone, then shall I be filled with Thee, and wholly set at liberty."

Knowing how illumined this man of God was, concerning the union of the soul with its Beloved, the monks, notwithstanding his feeble condition, could not refrain from asking him to expound to them the Canticle of canticles. Ever since his great vision, the saint had put aside his pen. Still the monks implored him, reminding how blessed Bernard had done the like. The Angelical Doctor looked at them with unutterable gentleness, and said, "Get me Bernard's spirit, and I will do your bidding." Finally he yielded to them, and surrounding the bed on which he lay, they heard from the lips of the dying theologian, his last lecture and sermon.

Growing still weaker, S. Thomas foresaw that his hour was drawing nigh. He sent for Rainald, and with deep contrition and many sighs made a general confession. Having done this, he begged the brethren to bring him the Body of our Lord – that Lord, who from his infancy, had been the mainstay of his life, and the one desire of his heart. The abbot, accompanied by his community, came solemnly bearing the Blessed Sacrament. Immediately the great Angelical perceived his Master's presence, with the help of the brethren, he rose from the pallet, and kneeling upon the floor, adored his King and Saviour; and amidst the sobs of the monks, he made his act of faith in the Real Presence of his Lord. When he had made an end, and the abbot was on the point of administering the Saving Host to him, he exclaimed, in the hearing of all the monks: "I receive Thee, the price of my soul's redemption, for love of Whom I have studied, watched, and laboured. Thee have I preached, Thee have I taught, against Thee never have I breathed a word, neither am I wedded to my own opinion. If I have held ought which is untrue regarding this blessed Sacrament, I subject it to the judgment of the Holy Roman Church, in whose obedience I now pass out of life." Then, as the abbot lifted up the spotless Host to administer to him, with a torrent of tears he uttered his favourite ejaculation: "Thou, O Christ, art the King of Glory: Thou art the everlasting Son of the Father!" and received upon his tongue the Bread of Heaven. As the end was approaching, the abbot with the brethren watched about his bed; and those senses, which had served their Master with such generous loyalty, were one by one anointed with sacred unction by loving Benedictine hands at his request, whilst he, quite conscious of what was going on, answered "Amen" to the prayers of the minister of God.

The brethren, with untold tenderness and reverence, followed his countenance with their eyes, and watched life gradually ebbing away.

He was taken from exile in the early morning of the 7th of March, 1274, in the prime of manhood, being scarcely forty-eight years of age.

The religious of Fossa Nuova committed all that was mortal of S. Thomas to its resting place with the honour due to the remains of such a saint, and such a genius. The whole country side followed him mourning. The superior of the convent, a blind old man, was led to the side of the corpse to pay it a last tribute of respect. Seized with a sudden impulse of faith, he placed his sightless eyes to those of our saint, and the blind eyes of the dead restored the vision of the living monk. Rainald with tears, and choked with emotion, pronounced a funeral elegy over his master and friend, before he was laid at rest in the convent church. Many other miracles were wrought by his body.

On Sunday, Jan. 28th, 1369, his relics were deposited with great pomp at Toulouse, where they still repose in the Church of S. Sernan. The king, Charles V., wished his arm to be brought to Paris, and he received it on his knees in the chapel royal, which he had built for it at S. James's convent. This relic was at the French Revolution taken to Italy.

March 8

S. Pontius, D. at Carthage, circ. A.D. 262.

SS. Philemon and Apollonius, MM. at Antinoe, in Egypt, A.D. 305.

SS. Cyril, B.M., Rogatus, Felix, and Others, MM. in Africa.

S. Quintillus, B.M. at Nicomedia.

S. Senan, of Iniscatthy, B. Ab. in Ireland, circ. A.D. 546.

S. Felix, B. among the East Saxons, A.D. 654.

S. Julian, B. of Toledo, A.D. 690.

S. Theophylact, B.C. at Nicomedia, A.D. 845.

S. Humphrey, B. of Therouane, A.D. 871.

S. Duthac, B. of Ross, A.D. 1250.

S. John of God, C. at Granada, A.D. 1550.

SS. PHILEMON AND APOLLONIUS, MM(A.D. 305.)

[By the Greeks on December 14th. By the Latins on March 8th. Arian and Theotychus, who are included in the Roman Martyrology, are not mentioned in any ancient Martyrologies except that of Usuardus. Authority: – The Acts, which as they now exist, are very corrupt. The original Acts have apparently been made a foundation to which a later Greek writer has added a superstructure of fable. The conversion and the martyrdom of the governor Arian has all the appearance of being an addition by a later hand, to complete the story, for the fabulous Greek Acts generally wind up with the conversion or destruction of the judge. This seems to have been regarded as the proper conclusion of every martyrdom.]

Arianus the judge, who had condemned S. Asclas (Jan. 23rd) to a cruel death, at Antinoë in Upper Egypt, did not leave the place till many other Christians had suffered by his orders. Now there was at Antinoë a deacon named Apollonius, who feared torture, being by nature of a highly sensitive and timorous constitution, and when the governor had given orders that every inhabitant should appear before him and sacrifice, he went to Philemon, a stage piper and dancer, and offered him money if he would go and sacrifice in his name, and bring him a ticket to the effect that Apollonius had sacrificed. Christians who thus acted were called libellatics; and on the return of tranquillity were put to penance, but were not regarded in the same light as apostates. Philemon asked Apollonius for one of his hooded cloaks, which would conceal his face, and then went before the judge.

Then Arian said, "Well, fellow, what art thou? A Christian perhaps, muffled thus, as if thou fearedst to be seen."

Philemon, filled with the grace of God, answered gravely, "Yes, my lord, I am a Christian."

"Thou knowest the choice that is set before thee, torture or sacrifice," said the magistrate.

"I will not sacrifice," answered the piper, "I saw how, by the power of God, Asclas held thee stationary in the midst of the river."

Then Arian, leaning back in his seat, said to his officers, "Send for Philemon the piper; perchance his sweet melodies will drive away the fancies of this fool, and allure him to the worship of our gods." But Philemon was not to be found; then his brother Theonas was brought in, and Arian asked him where was the piper Philemon. Theonas, looking intently at the prisoner, said, "That is he." Then the hood was plucked off the face of Philemon, and the cloak drawn from his shoulders, and it was the merry piper shod with his gay buskins, and with the tuneful reeds in his hands. Arian laughed heartily, and exclaimed that this was a rare joke. "We make no account of all this, man!" said he, "for to this thou wast born, and to this bred, that thou shouldst shake our sides with laughter. Now sacrifice, and end the farce."

But Philemon steadfastly refused, and Arian saw that no jest was meant, but that this was sober earnest. So putting on an angry look, he said, "It is foolery for thee to pass thyself off as a Christian, piper! for thou art not baptized." Then the poor man was filled with tribulation, and in his doubt and grief he cried to the Lord Jesus Christ to accept and baptize him. And as he prayed, there came down a soft sparkling spring shower, and the piper, stretching his hands to heaven, cried joyously, "He has heard me, and has baptized me in the cloud!"34 And he took his pipes and broke them up, and cast them away. Now the officer had taken the deacon Apollonius, and they brought him before Arian, who reproached him for his cowardice; the deacon in shame admitted that he had done wrong. "But now," said he, in a firm voice, "know that I will not sacrifice." Then the judge ordered him and Philemon to be executed with the sword.

So far the Acts seem to be trustworthy, but what follows is fabulous; some of these incidents shall however be given. Philemon before his execution, bade the officers bring a brass pot, and put a baby in it, cover it, and take aim at it with their arrows. The pot was soon transfixed; but when it was opened, the child within was found unhurt. Then Philemon said, "Like that vessel is a Christian's body, riddled with wounds, but the soul within, like that infant, is unharmed." And when the governor ordered a flight of arrows to be discharged at him, he raised his hand, and the arrows remained stationary in the air, but one returning put out the eye of Arian. Then Philemon said, "When I am dead, go to my grave, and make clay of the dust there, and anoint thine eye, and it will be restored whole."

This Arian does and is healed, and in consequence converted. Then Dioclesian, hearing of his conversion, sends four officers to judge him, and these in turn are converted, and finally Arian and the four officers are sewn up in sacks and flung into the sea. All this may safely be rejected as fabulous.

S. SENAN OF INISCATTHY, AB. B(ABOUT A.D. 546.)

[Irish Martyrologies. He died on March 1st, but was buried on the 8th, on which day his festival is kept. His name occurs in the Festology of S. Ængus. Authorities: – A life written by S. Colman, versified by a later hand, and full of fables, also an Irish life written in the 12th cent.]

Senan was a native of Corco-baskin, a district in the western part of Thomond.35 His parents were Christians and noble. Ercan, his father, is said to have been of the royal blood of Conary I., king of Ireland. Coemgalla, his mother, was likewise of an illustrious Munster family. An odd legend of his childhood is told. His parents were moving house, and Senan remained immersed in prayer, lending no hand to the work. Then his mother, provoked, threw some water over him to wake him up, and scolded him soundly. Senan resumed his devotions, and instantly the pots and pans of the domestic establishment came flying through the air from the kitchen of the old house into the kitchen of the new one.

When arrived at a certain age, he was forced by the prince of Corco-baskin to join in an expedition undertaken against the territory of Corcomroe, for the purpose of carrying off plunder. This did not suit the disposition of young Senan, and accordingly he contrived to avoid taking any share in the devastation of the country. He was rewarded for this, for, when the party to which he belonged was routed with great loss, and he had fallen into the hands of their opponents, he was allowed to depart without injury, and go whithersoever he pleased. He therefore placed himself under the abbot Cassidan, and having received from him the monastic habit, became a proficient in piety and learning. Next he repaired to the monastery of S. Natalis, or Naal, with whom he spent some years. Several legends are connected with this period. He had to keep cows, and one day seeing the calves sucking them, and dreading lest there should be a deficiency of milk for the brethren, he put his stick between them, and neither could approach the other. Another story is to the effect that he read at night using the fingers of his left hand as candles, – a story told also of S. Columba, S. Kentigern, and other Irish and Scottish saints. A monk observed him; then Senan said, "For peeping and prying, a stork shall peck out your eye." And as the monk left the place, a stork rushed at him, and had one of his eye balls out in a trice. But when S. Natalis heard of this, he ordered Senan to replace the eye, and cure it instantly, and this he did. After Senan had left the monastery of S. Naal, he is said to have gone into foreign parts, to have visited Rome and Tours, and on his return to have tarried with S. David of Menevia, with whom he continued very intimate until his death. Senan's first establishment was at Inis-Carra, near the river Lee, about five miles from Cork, in the barony of Barrets. While he was in that place, a vessel arrived in Cork harbour, bringing fifty religious persons, passengers from the continent, who came to Ireland for the purpose of improving themselves in monastic studies. Senan retained ten of them with himself, the others were distributed in various establishments. He was not long at Inis-Carra, before Lugadh, prince of that country, insisted on his submitting to certain exactions, which Senan refused to comply with. The dispute was soon settled through the interference of two young noblemen, who were then at the court of Lugadh. Not long after, Senan, having left eight of his disciples at Inis-Carra, went to Inis-luinge, an island in the Shannon, where, having erected a church, he gave the veil to the daughter of Brendan, the prince of that country. Thence, setting out by water to Inis-mor, he was driven by adverse winds to an island called Inis-tuaiscert. Thinking that it was a special providence which had brought him there, he erected a church, and left it to the care of some of his disciples. He then made his way to Inis-mor,36 and there founded a monastery, which he governed for some time. We afterwards find him settled in the island of Inis-cathaig, now Iniscatthy, at the mouth of the Shannon, where he erected a monastery in spite of the opposition of Mactael, the prince of the country. One of his rules was that no females should be admitted into the island. This regulation was observed even with regard to the most saintly virgins. S. Kannera, a nun of Bantry, wished to receive the Holy Viaticum from the hands of Senan, and to be buried at Iniscatthy. Accordingly she set out for the island, but, just as she drew near, Senan met her,37 and obstinately refused to allow her to land, and requested her to go to the house of his mother, who lived not far distant, and was related to Kannera. The conversation given in the metrical life between the abbot and the dying nun, is very quaint. The abbot said, "What have monks in common with women? We will not let you step on to our island." She said, "But if Christ will receive my spirit, why should you reject my body?" "That," answered the venerable Senan, "is true; but for all that I will not suffer you to come here, go back, and do not be a plague to us. You may be pure enough in soul, but you are a woman, nevertheless." "I will die, before I go back!" said S. Kannera. Like many another woman, she gained her point, and, dying on the shore, was there buried.

Senan was a bishop when he founded his monastery of Iniscatthy, but when, or by whom he was consecrated, we are not informed. It is related that, perceiving the time of his departure draw nigh, he determined to go to the monastery of S. Cassidus, and to the nunnery of S. Scotia, his paternal aunt, that he might apply himself more fervently to prayer in these retreats, and prepare himself for his wished-for departure. On his way thither he turned off a little towards the church of Kill-eochaille, for the purpose of visiting certain holy virgins, the daughters of one Naereus, who had received the veil from him. Having performed his devotions in the church of S. Cassidus, he was returning to Iniscatthy, when, in a field near the church of Kill-eochaille, he heard a voice announcing to him that he was to be removed to heaven without delay. Accordingly, he died on that very day, and his body remained at Kill-eochaille until the next, when several of the principal members of his monastery arrived, and had it brought to Iniscatthy. Notice of his death was then sent to the prelates, clergy, and principal persons of the neighbouring churches, and his obsequies were celebrated on the octave. A foolish story, incorporated in some of the martyrologies, relates that on the day of his burial, as he was being carried to the grave, he sat up and informed the assistants that his anniversary was to be celebrated on the 8th March, instead of the 1st. The year of his death is unknown; but there can be no doubt that it was later than 544, the date assigned to it by some writers. The reputation of S. Senan has not been confined to Ireland, and his Acts have been published among those of the saints of Brittany, by Albert le Grand, as one of the chief patrons of the diocese of S. Pol de Léon; but the S. Sané there venerated seems not to be the same, but some local saint of whom nothing is known.