"See what the fear of temporal evils does and how great an increase of eternal woes results" ~ Saint Augustine's last letter

Saint Augustine on his deathbed, by Ottaviano Nelli in the Church of Sant'Augostino
in Gubbio, Itay

 In the year AD 430, Roman north Africa was overrun by a warlike barbarian horde known to history as the Vandals. Under the leadership of their brutal king, Gaiseric, the Vandals were bent on plunder, ruin and conquest to such an extent that the name of their nation lives on as a common noun in the English language with negative connotations reverberating across 15 centuries.

With Roman military resistance collapsing on every front before the overwhelming attack, Saint Augustine found himself trapped in his home city of Hippo Regius, deathly ill and under siege by a Vandalic host.

More about this dreadful period of history may be garnered from the video below, which is taken from The Life of Saint Augustine written shortly after the great saint's death by Possidius of Calama. Possidius was an eye-witness to much of what he records:

Also included in Possidius's Life of Saint Augustine is a fascinating letter which the great Doctor of the Church wrote during his final illness. This letter, written to Augustine's fellow bishop, Honoratus of Thiabe, is of import to our present tribulation, particularly as it relates to the response of our Catholic bishops to the COVID-19 outbreak in the United States.

During this critical time in Roman north Africa, as the Vandals lay waste to all before them, many bishops and priests fled, leaving their people without access to the sacraments in the face of the unprecedented mortal danger. Augustine was asked by other bishops for advice on the best course of action. Was it acceptable for them to run and hide from the danger as Saint Paul had done in Damascus? Augustine's response is simply this: that flight is acceptable when the danger is particular to only one or a few, as in case of Saint Paul. However...

When the danger is common to all, that is, to bishops, clergy and laymen, let those who are in need of others not be abandoned by those of whom they are in need. Accordingly, either let them all withdraw to places of safety or else let not those who have a necessity for remaining be left by those through whom their ecclesiastical needs are supplied, so that they may either live together or suffer together whatever their Father wishes them to endure.... 

We ought not, on account of that which is uncertain, to be guilty of that which is certain, namely, neglect of our ministrations. Without these the ruin of the people is certain, not in the things of this life, but of that other which must be cared for with incomparably greater devotion and anxiety....And if some deserted their people, this is what we say ought not to be done. For such were not led by divine authority, but were deceived by human error or constrained by fear.

Now certainly, the situation of Augustine's time and ours are not exactly comparable. However, I have heard certain people, when making a defense of the harsh restrictions Americans find themselves under, compare the viral onslaught to an armed invasion. While I do not agree with such characterizations, I do think that the situations are quite comparable in that they both represent civilizational crises, grave temporal trials, with dangers that threaten all people alike.

As we continue to read Augustine's words, let us imagine he is speaking not to his colleagues of 5th century Roman Africa, but to us in our own times:

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When these dangers have reached their height and there is no possibility of flight, do we not realize how great a gathering there usually is in the church of both sexes and of every age, some clamoring for baptism, others for reconciliation, still others for acts of penance: all of them seeking consolation and the administration and distribution of the sacraments? If, then, the ministers are not at hand, how terrible is the destruction which overtakes those who depart from this world unregenerated or bound by sin! How great is the grief of their brethren in the faith who shall not have their companionship in the rest in the life eternal! Finally how great the lamentation of all and how great the blasphemy of some because of the absence of the ministers and their ministry! See what the fear of temporal evils does and how great an increase of eternal woes results. But if the ministers are present they are a help to all, according to the strength which the Lord gives them: some are baptized, others are reconciled, none are deprived of the communion of the body of the Lord, all are consoled, edified and exhorted to ask of God, who hath the power to avert all the things they fear—prepared for either issue, so that if that cup may not pass from them, His will may be done who can will no evil.

Apparently, some of his colleagues brought up the case of Saint Athanasius who fled from the Arians during the theological crisis of the previous century. Augustine rejects this argument as well, saying that Athanasius was a uniquely powerful figure against Arianism and that the greater Church perceived how needful his voice would be in the continuing struggle. However...

When the peril is common and it is more to be feared that someone may be thought to do this not from a desire of serving, but from a fear of dying, and when more harm may be done by the example of fleeing than good by the obligation of living, it should under no circumstances be done.

Augustine ends his advice with these strong words that ought to give pause, at least, to our contemporary Church leaders:

Accordingly, whoever flees under such circumstances that the necessary ministry of the Church is not lacking because of his flight, does as the Lord commands or permits. But whoever so flees that he deprives the flock of Christ of that nourishment from which it has its spiritual life, is an hireling who sees the wolf coming and flees because he cares not for the sheep.

Augustine concludes his letter with these words. Again, let us imagine he is saying them to us in our current tribulations:

We can find nothing better to do in these dangers than to pray to the Lord our God that He have mercy upon us. And some wise and holy men, with the help of God, have been enabled to will and to do this much, namely not to desert the churches, and in the face of detraction not to waver in maintaining their purpose. 

We have endured now several decades of a Church led by too many who better resemble the hirelings than the true shepherds. It would be well that we Catholics pay close attention to those leaders of our Church in the United States who are attentively providing their flocks with spiritual nourishment, often at the potential risk of their very lives, and those who have left the sheep to fend for themselves without access to sacramental grace.

Augustine's entire letter may be read here at Tertullian.org. You may also click here to find a print copy of The Life of Saint Augustine by Possidius which is well worth reading as "the rest of the story" on Augustine of Hippo from a reliable, authentic ancient source.

"We found two men of stupendous size" ~ The discovery of the relics of Saints Gervasius and Protasius by Ambrose of Milan

Detail from Phillipe de Champaigne's painting entitled: The Discovery of
the Relics of Saints Gervasius and Protasius (1653) 

June 19 is the feast of the ancient martyrs Gervasius and Protasius. Though nearly forgotten today, these twin brothers were well known in both the early Church and throughout the Middle Ages. To this day, their names may be found in the Litany of the Saints among those of better remembered early martyrs.

Very little is known for sure about the lives and martyrdoms of Gervasius and Protasius, only that they perished before the lifetime of Saint Ambrose in the late 4th century AD. A very brief account of their martyrdom is given in a letter purported to be written by Saint Ambrose. Though of ancient provenance, this letter is believed by most scholars to be a fabrication written by a hand other than Ambrose's somewhat after his time. But it is interesting nonetheless as it contains the text of a libellus (or booklet) that was supposedly found along with the relics of Gervasius and Protasius when they were discovered in late 4th century Milan. The text of this libellus runs as follows:

I the servant of Christ, Philippus, with my son, stole and buried in my house the bodies of the saints: their mother was called Valeria and their father Vitalis; they begot them as twins in a single birth, and called one Protasius, the other Gervasius.

Vitalis, a soldier, was martyred for the crime of being a Christian. His wife, Valeria, was later beaten to death on the same charge while on her way back to Milan. Upon her death, Gervasius and Protasius are left as orphans. The libellus continues:

Gervasius and Protasius sell the house and all the possessions inherited from their parents, giving the money to the poor. They retire for ten years, reading, praying and fasting, then they are martyred.

The count Astasius comes by Milan as he is going to fight the Marcomanni. Pagans ask him to compel Gervasius and Protasius to sacrifice. He orders them to be arrested and brought to him, and tries to convince them to sacrifice, but Gervasius speaks against worshipping idols. Astasius orders him to be scourged until he dies.

Similarly Protasius refuses to sacrifice, fearing no punishment. Astasius orders him to be beaten and again tries to convince him. Protasius tells him that he hopes that he will be forgiven, as Christ wished forgiveness on those who crucified him, and that he is ready for martyrdom. Astasius orders him to be beheaded.

After that, I, the servant of Christ, Philippus, with my son, took away the holy bodies secretly at night and buried them in my house and in this marble sarcophagus, with God alone as a witness, trusting through their prayers to obtain the mercy of the Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit for ever and ever, Amen.' [Taken from The Cult of the Saints in Late Antiquity database]

It is not clear when the martyrdom of these two saints occurred, with some scholars saying during the reign of Nero, others the reign of Marcus Aurelius, and others during the Great Persecution of Diocletian. The connection of Saint Ambrose with these two saints runs deep for it was he who discovered their remains. In the Life of Saint Ambrose written by his secretary, Paulinus, in the early 5th century AD, we find the following passage relating to the discovery:

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At this same time, the holy martyrs Protase and Gervase revealed themselves to the Bishop [that is, Ambrose]. For they had been placed in the basilica in which today are the bodies of the martyrs Nabor and Felix. And the holy martyrs Nabor and Felix were visited very frequently, but just as the names of the holy martyrs Gervase and Protase were unknown, so also were their burial places, so much so that all walked over their graves who wished to come to the grates by which the sepulchers of the holy martyrs Nabor and Felix were protected from injury.

But when the bodies of the holy martyrs were taken out and placed on biers, thereupon the diseases of many were shown to have been cured. Even a blind man, Severus by name, who to the present day devoutly serves in that same basilica which is called Ambrosian and into which the bodies of the martyrs were carried, as soon as he touched the clothing of the martyrs, immediately received his sight. Bodies also possessed by unclean spirits were cured and returned home with the greatest gratitude. And as the faith of the Catholic Church increased by these blessings effected by the martyrs, so did the heresy of the Arians diminish. [Paulinus, Life of Saint Ambrose, Chapter 5]

Amazingly, this passage is corroborated by Saint Ambrose himself in an extant letter to his sister, Saint Marcellina. Here is the relevant passage:

As I am wont to keep your holiness informed of all that goes on here in your absence, I would have you know that we have found the bodies of some holy martyrs. After the consecration of a Church, many began to interrupt me crying with one voice; “Consecrate this as you did the Roman Basilica.” 

“I will do so,” I replied, “if I find any relics of Martyrs,” and immediately my heart burned within me as if prophetically.

In short the Lord lent us aid, though even the very clergy were alarmed. I caused the ground to be opened before the rails of the Church of Saints Felix and Nabor. I found the suitable tokens; and when some persons were brought for us to lay our hands upon, the power of the holy martyrs became so manifest that before I began to speak, one of them, a woman, was seized by an evil spirit and thrown down upon the ground in the place where the martyrs lay.

We found two men of stupendous size, such as belonged to ancient days. All their bones were entire, and there was much blood. The people flocked thither in crowds throughout the whole of those two days. We arranged all the bones in order, and carried them when evening set in, to the Basilica of Fausta; where we kept vigils throughout the night, and some possessed persons received imposition of hands. The following day we transferred them to the Basilica which they call Ambrosian.

During their transportation a blind man was healed. [Taken from: Saint Ambrose to Saint Marcellina, Letter XXII]

This took place in AD 386. Perhaps even more amazingly, this event is also corroborated by Saint Augustine who was present in Milan at the time, a year before his baptism in AD 387. Writing in his City of God, Augustine says:

The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day. [Augustine, City of God, Book XXII, Chapter 9]

The relics of Saint Ambrose (in white) with Saint Gervasius and Protasius (in red).
[By BáthoryPéter 13:53, 5 October 2008 (UTC) - Own work, CC BY-SA 4.0]

Saints Gervasius and Protasius became popular intercessors for the next thousand plus years with numerous shrines erected to their honor. Their remains may be seen in Milan to this day, along with those of Saint Ambrose himself, at the Basilica of Sant’Ambrogio in Milan.

Also in this basilica are 9th century mosaics of saints Ambrose, Gervasius, Protasius, Ambrose's sister Marcellina, Ambrose’s brother Satyrus, and Candida, who is likely the long-time friend of Marcellina mentioned in Paulinus’s Life of Saint Ambrose.

Mosaic from the Basilica of Sant'Ambrogio in Milan showing Christ flanked
by Saints Gervasius (right) and Protasius (Left). Below in the medallions are
Saint Candida (right), Saint Satyrus (center) and Saint Marcellina (left).
Click to enlarge.

5th century bishop, Possidius of Calama, describes the last days of St. Augustine and the Vandal Conquest of Roman Africa

Saint Augustine, one of the greatest intellects in human history and a Catholic apologist par excellence, lived and proselytized during the twilight of the Roman Empire. As his life drew to a close, however, his homeland of Roman Numidia was overrun by an army of marauding Vandals—a barbaric host which had carved a swath through the enervated provinces of Gaul, Spain and Mauritania. By the time the Vandal armies reached Augustine's province of Numidia in about AD 430, the great bishop lay on his deathbed. His city of Hippo Regius was besieged and the remaining Roman forces under Count Boniface were defeated, leaving all of Africa open to the invaders.

With Augustine at the time of his death was his friend, Possidius, bishop of Calama. Possidius's town had already been captured by the Vandals and he had sought refuge behind the walls of Hippo. Later, Possidus would write his Vita Augustini, which provides one of the few contemporary accounts of the Vandal invasion of Roman Africa. The excerpt in the video above and pasted below is taken from the Vita Augustini of Possidius, Chapter 28.

"...It came about, in accordance with the divine will and command, that a great host of savage foes, Vandals and Alans, with some of the Gothic tribe interspersed, and various other peoples, armed with all kinds of weapons and well trained in warfare, came by ship from the regions of Spain across the sea and poured into Africa and overran it. And everywhere through the regions of Mauretania, even crossing over to other of our provinces and territories, raging with cruelty and barbarity, they completely devastated everything they could by their pillage, murder and varied tortures, conflagrations and other innumerable and unspeakable crimes, sparing neither sex nor age, nor even the priests or ministers of God, nor yet the ornaments or vessels of the churches nor even the buildings. 

Now the man of God did not believe and think as other men did regarding the causes from which this most fierce assault and devastation of the foe had arisen and come to pass. But considering these matters more deeply and profoundly and perceiving in them above all the dangers and the death of souls (since, as it is written, "He that increaseth knowledge increaseth sorrow," and "An understanding heart is a worm in the bones"), more than ever tears were his meat day and night, as he passed through and endured those days of his life, now almost ended, which beyond all others were the most bitter and mournful of his old age. For he saw cities overthrown in destruction, and the resident citizens, together with the buildings on their lands, partly annihilated by the enemy's slaughter and others driven into flight and dispersed.

He saw churches stripped of priests and ministers, and holy virgins and all the monastics scattered in every direction. Here he saw some succumb to torture and others slain by the sword, while still others in captivity, losing their innocency and faith both in soul and body, received from their foes the harsh and evil treatment of slaves. He saw the hymns and praises of God perish from the churches; the church buildings in many places consumed by fire; the regular services which were due to God cease from their appointed places; the holy sacraments no longer desired, or if some one did desire them, no one could easily be found to administer them. When they gathered in flight amid the mountain forests, in the caves and caverns of the rocks or in any other kind of retreat, some were captured and put to death while others were robbed and deprived of the necessary means of sustenance so that they gradually perished of hunger. 

Even the bishops of the churches and the clergy who, by the help of God, did not chance to meet the foe or, if they did meet them, escaped their hands, he saw despoiled and stripped of all their goods and begging in abject poverty, nor could they all be furnished with that by which they might be relieved. Of the innumerable churches he saw only three survive, namely those of Carthage, Hippo and Cirta, which by God's favor were not demolished. These cities too still stand, protected by human and divine aid, although after Augustine's death the city of Hippo, abandoned by its inhabitants, was burned by the enemy. Amid these calamities he was consoled by the thought of a certain wise man who said: "He is not to be thought great who thinks it strange that wood and stones should fall and mortals die."

But Augustine, being exceeding wise, daily bewailed all these events. And it increased his grief and sorrow that this same enemy also came to besiege the city of the Hippo-Regians which had so far maintained its position. With its defence at this time the late Count Boniface had been entrusted with an army of allied Goths. For almost fourteen months they shut up and besieged the city; and they even cut off its sea-coast by blockade. 

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We ourselves with other of our fellow-bishops from the neighboring regions took refuge in this city and remained in it during the whole time of the siege. Consequently we very frequently conversed together and meditated on the awful judgments of God laid bare before our eyes, saying: "Righteous art thou, O Lord, and upright are thy judgments." And in our common grief, with groanings and tears, we besought the Father of mercies and the Lord of all consolation that He vouchsafe to sustain us in this tribulation."

The English translation of the whole Vita Augustini of Possidius is available in an inexpensive English translation as part of the Christian Roman Empire series.

It may also be found on Amazon.com in print and Kindle editions.

Saint Crispina, Martyr, AD 304

Saint Crispina among the female martyrs in a 6th century mosaic.

On December 5, in the year AD 304, a wealthy Roman matron named Crispina was executed by beheading for the crime of being a Christian. This act took place during the empire-wide persecutions instigated during the Tetrarchy of Diocletian, Galerius, Maximianus and Constantius. A transcript of Crispina's trial has come down to us, and it is considered authentic owing to the subsequent fame of this martyr who was worthy to be named several times by Saint Augustine in sermons about a century later. She is also featured in the procession of female martyrs in the nave of Sant’Apollinare Nuovo in Ravenna from the mid-6th century AD. The image above is a detail from this mosaic, featuring St. Crispina (center).

Here is the transcript of St. Crispina’s trial. This excerpt featured in the video above and pasted below is taken from St. Alphonsus de Ligouri’s Victories of the Martyrs, originally written in 1776 (English translation by Fr. Eugene Grimm, 1887):

St. Crispina was held in high veneration all through Africa, and is honored by St. Augustine in various parts of his works, in which he speaks of her martyrdom. She was a noble lady, very rich, and the mother of several children. When she found herself in danger of losing her children, her possessions, and her life, in the persecution which was then raging, instead of being intimidated, she was filled with a holy joy, not unworthy of the Christian education which she had received from her most tender years. 

Being arrested in her native city of Thagara by order of the proconsul Anulinus, and brought before his tribunal, he inquired of her whether she was aware of the imperial edicts which commanded that all persons should sacrifice to the gods of the empire. She replied: “I have never sacrificed, nor will I sacrifice to any other than to one God, and to our Lord Jesus Christ his Son, who was born and suffered for us.” 

Anulinus then said: “Leave this thy superstition, and adore the gods.”

“Every day,” said Crispina, “I adore my God, and besides him I know of no others.”

“I perceive now,” said the judge, “that thou art obstinate, and dost contemn our gods: thou must be made to experience the rigor of the laws.” 

“I shall suffer most willingly,” replied the saint, “whatever may be exacted as the testimony of my faith.” 

“I will give thee to read,” said the proconsul, “the edict of the emperor, which it behooveth thee to observe.”

The saint replied: “I observe the commands of my Lord Jesus Christ.”

Anulinus: “But thou shalt lose thy head, unless thou wilt observe the commands of the emperor, as they are observed throughout Africa.”

Crispina: “No one shall oblige me to sacrifice to demons: I sacrifice to the Lord only, who made heaven and earth.” 

Here the proconsul began to exhort her to obey the edicts and to avoid the terrible consequences of the emperor’s wrath. 

The saint courageously replied: “I fear not the anger of men. All they can do is nothing: I fear only God who is in heaven; and I should be lost forever were I to offend him by sacrilege.” 

“Thou shalt not,” said the proconsul, “be guilty of that crime by obeying the princes and adoring the gods of the Romans.” 

But Crispina, raising her voice, exclaimed: “Wouldst thou then have me guilty of sacrilege before God, in order not to appear sacrilegious to the eyes of men? It never shall be! God alone is great and omnipotent, the Creator of all things. Men are his creatures. What, therefore, can they do?” 

Anulinus, seeing that the saint continued firm in the faith, after some other invectives and threats, ordered that her head should be shaved, as a token of degradation, adding, that if she continued obstinate he would condemn her to a most cruel death. 

The saint answered: “I care not for the present life, and am only anxious for the life of my soul. I fear eternal torments only.” 

“Instantly obey," exclaimed the proconsul, “or your head shall at once be struck off!” 

The saint meekly answered: “I shall return thanks to my God, for making me worthy of this blessed lot. God is with me, that I may not consent to thy suggestions.”

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Here Anulinus exclaimed: “Why do we any bear with this impious woman?” Then, having caused the process of her trial to be read over, pronounced the final sentence, that Crispina should lose her head, for obstinately refusing to sacrifice to the gods, in obedience to the edicts. 

Crispina, having heard the iniquitous sentence, calmly and with holy joy said: “I return thanks to Jesus Christ, and I bless the Lord who has vouchsafed thus to deliver me from the hands of men.” 

She consummated her martyrdom on the 5th December, about the year 304. 

This account is also featured in I Am A Christian: Authentic Accounts of Christian Martyrdom and Persecution from the Ancient Sources.

Here is an excerpt from Saint Augustine’s Sermon on Psalm 120 which was given about 100 years after St. Crispina’s martyrdom:

May the Lord guard your soul. Yes, your very soul. May the Lord guard your going in, and your coming out henceforth and for ever. It does not say He will guard your body, for the martyrs were slain as to their bodies; rather may the Lord guard your soul, because as far as their souls were concerned, the martyrs did not yield.

The persecutors turned their rage against Crispina, whose birthday we celebrate today. They unleashed their savagery against a rich woman delicately nurtured; but she was strong, because the Lord was for her a better defense than the hand of her right hand, and He was guarding her.

Is there anyone in Africa who does not know about these events, brothers and sisters? Scarcely, for she was extremely famous, of noble stock and very wealthy. But all these advantages belonged to the left hand and were under her head. The enemy attacked, intent on striking her head, but all that was presented to him was the left hand, which was beneath her head. The head was on top, and Christ’s right hand was embracing her from above. Had the persecutor power to do anything, even against so delicate a woman? She was of the weaker sex, perhaps enfeebled by riches and quite frail in body in consequence of the life to which she had been accustomed. But what did all this signify, compared with the bridegroom whose left hand was beneath her head, whose right hand was embracing her? Was the enemy ever likely to overthrow one so fortified? He struck her, certainly, but only in the body. 

What does the psalm say? May the Lord guard your soul. The soul did not yield, though the body was struck down. And even the body was only slain for a time, for it is destined to rise again at the end. He who graciously willed to be the Church’s head surrendered his own body to be killed, but only for a time. He raised his flesh to life again on the third day, and he will raise ours at the end. The head was raised that the body might wait expectantly and not faint. 

Preached by Saint Augustine on December 5, AD 406 or 407. Read the entire sermon in Expositions of the Psalms 99-120 by Maria Boulding, OSB, beginning on page 510.