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L'Eglise Aristotelicienne Romaine The Roman and Aristotelic Church
Forum RP de l'Eglise Aristotelicienne du jeu en ligne RR
Forum RP for the Aristotelic Church of the RK online game
 
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Kalixtus
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Localisation: Roma, Palazzo Doria-Pamphilj
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 Posté le: Ven Mai 31, 2024 1:33 am Sujet du message: |
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Hagiography of Nicolas, Bishop of Rennes (955 - 1021)
Childhood and Adolescence
Nicolas Dury-Damour was born in March of the year 955 in Achouffe, in the Ardennes, within the diocese of Liège. The Dury-Damour family belongs to minor nobility without a fief. Nicolas is raised in a good environment. He learns to read and write. His fragile health prevents him from excelling in combat exercises, but he impresses with his knowledge of Greek and Latin. The village priest has him read sacred texts. Young Nicolas is fascinated by Aristotle and Christos, and he contemplates following the path of the Church. He thus joins the seminary in Liège.
It's in this city that he meets Geneviève. He falls deeply in love with her and finds himself facing a dilemma: his faith or his love. While the Aristotelian mystique continues to captivate him, the rigidity of certain professors makes him doubt the sanctity of those who claim to be his mentors. The announcement of his mother's death comes as a terrible shock to him. Consequently, Nicolas leaves the seminary, before he can take his vows, to live with Geneviève. They both remain in Liège for a few months, and Nicolas works as a public writer thanks to the education of the monks. However, he feels suffocated in the big city, and he longs for the Ardennes hills. They decide to join Nicolas's father in Achouffe.
The Suffering
While on the way to Achouffe with his young wife, Nicolas learns of his father's passing. This new blow is tough, but Nicolas copes with it thanks to Geneviève's love and, above all, his strong faith. He takes over his father's affairs, which include numerous forests, hunts, and a slate mine. Wealth is present, as well as happiness when Geneviève gives him two healthy children.
In September 987, Geneviève returns to Liège to visit her family. Held back by his business matters, Nicolas stays in Achouffe. Two weeks later, he learns that his wife and two sons have drowned in the Meuse River when the boat they were on sank. This is the fatal blow. Nicolas nearly loses his sanity, but his faith saves him! He is convinced that his wife and children will take their place on the right hand of Aristotle. Therefore, liberated from all earthly concerns, he leaves behind his affairs, his wealth, and departs. At this point, his trail goes cold.
The Accident
The Legend of Saint Nicholas, recounted by François de Villeret, tells us that at the beginning of the 11th century, Nicolas was living as a baker in Rochefort. He had no greater pleasure than to spoil and protect the children, he who hadn't been fortunate enough to see his own grow up. Quickly, Nicolas gained unanimous support for his kindness, amiability, as well as his erudition, faith, and piety. He showed generosity by giving within his limited means. But Aristotelianism wasn't firmly rooted in Rochefort, and Nicolas was considered an eccentric and a naive individual. But he paid no mind to this, forgave those who scorned him, and continued to overflow with kindness and generosity.
One day, while trying to protect a child who had stolen from the butcher to feed himself, Nicolas was stabbed. He was taken to his home, where he remained alone and dying. The next morning, a Sunday during Mass, he reappeared at the church. His wound was healed, without even a scar. He walked down the aisle, straight to the altar. He knelt there, paying no attention to the priest, and began to pray. Silence fell upon the church, and no one dared move, neither their limbs nor their lips. And after a few minutes, Nicolas stood up and left. For the second time in his life, his faith showed him a new path to follow.
The Apostolate
For several months, Nicolas traveled throughout the region. Numerous legends speak of healing sick children and of gifts that were disproportionately generous given his means. One day, he arrived in Durbuy, on the banks of the Ourthe River. He gathered the children without uttering a word. He opened the small bag he carried on his shoulder and began to distribute biscuits. The bag seemed quite small to feed so many children. But to everyone's surprise, he not only had enough biscuits, but when he left his bag still appeared to be full.
His path brought Nicolas back to Liège. For the first time, he visited the graves of his wife and children. The legend tells that it was raining, but the drops spared Nicolas. He returned to the seminary and completed his training to become a parish priest. He was ordained a priest on April 15, 1018. He then returned to Rochefort to become the parish priest.
For three years, Nicolas would lead the parish with gentleness and firmness. Before him, parishioners practiced more out of tradition than conviction. But faced with such an example of goodness, generosity, and fervor, they regained their faith! And Nicolas inspired numerous religious vocations in the village and its surroundings.
The tradition
Nicolas passed away on December 6th, 1021. In Rochefort, there was a significant commotion. Nicolas was loved and respected by everyone. The children were so saddened by losing such a guide and protector that an apprentice baker of the village offered them cinnamon biscuits in an attempt to soothe their sorrow.
Since that day, every year on the same date, the people of Rochefort offer cakes to the children. The tradition quickly spread to the surrounding villages and eventually to the entire region, from Flanders to Alsace. Saint Nicolas is considered the protector of children.
Translated into English by Cinead of Twynholm, August 11th 1471, Villa San Loyats.
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Kalixtus
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Hagiography of Nitouche
in the face of the Bogomils
Saint Nitouche and the Bogomils
The Aristotelian Church was born from the sacrifice of Christos. But other believers, saintly martyrs, gave their lives for the faith revealed by Aristotle and Christos. One of them was Saint Nitouche, a victim of the barbarity of the sinister Abaddon, aptly nicknamed "the scourge."
While the Aristotelian faith spread throughout the world, a sect called the "Bogomils" raged across the Balkans. They brutalized true believers and burned their churches. At their helm was Abaddon, the scourge, a guru whose madness was rarely matched.
Christos was the second and last human being to spread the word of God to his disciples. Such was the power of his faith that it reflected on the bodies and minds of his disciples. The crippled arose to listen to him, and the sick were healed by his preaching.
But the Bogomils preached everywhere they went that Christos, whom they called by his first name of Jeshua and referred to as Christ, was in fact the incarnation of God in a mere carnal envelope, a human body. According to them, it was God Himself who had come down to the world to preach His word, and who had died sacrificed on the altar of human sin.
Abaddon and his followers firmly believed that Christos had gone around Jerusalem raising the dead and walking on water. Since, according to them, Christos was God Himself, it seemed unnecessary to them that there had been a first revelation, and they denied that Aristotle was a prophet.
Nitouche, a virtuous young woman, was a corn farmer and mayor of the charming village of Sarajevo. She still lived on the family farm and was engaged to Igor from Zagreb, a small Croatian merchant who loved her dearly. When Abaddon and his followers arrived at the farm of the saint's parents, they tried to convert them all. But Nitouche, her parents and her fiancé Igor were true believers. Faithful to the Aristotelian Church, they refused to compromise with these heretics.
Nitouche: "Why would God have limited Himself and taken on a human body when He is All-Powerful, infinite, and eternal?"
Nitouche: "Why would God Himself have delivered His message when He had previously entrusted it to a human, in the person of the prophet Aristotle?"
Nitouche: "If God had become incarnate, why would He have allowed Himself to be martyred and killed when He is immortal and All-Powerful?"
To these questions, the heretics, like creatures of the Creation, couldn't respond. They boiled with rage in the face of such pure faith. So, seemingly encouraged by the Nameless Creature, the Bogomils rushed at her, her family, and her fiancé. They subjected them to the worst atrocities, giving in to the sins with which they were filled.
Saint Nitouche died as a martyr, enduring all imaginable torments by such demons. They unleashed untold barbarism upon her. Their violence exceeded what any human could bear. The cries of pain from her parents and fiancé echoed the bestial screams of the Bogomils.
But Saint Nitouche said nothing. In her heart, she prayed to God to forgive their corruption. They didn't know what they were doing, for they had been corrupted by sin, through the influence of the Nameless Creature. Only one tear rolled down her face when the heretical monsters were about to inflict the final torments on her dying body.
But God did not allow such faith in Him to be thus mocked. The moon appeared in the sky, obscuring the light of the sun. As Saint Nitouche passed away, a demonic darkness came and swept the heretics from the world, taking them to the abyss, in a cacophony of terrified screams. Only the lifeless body of the saint remained illuminated by the light of the righteous, the gentle warmth of the sun.
Written by Supyso.
Translated into English by Cinead of Twynholm, August 12th 1471, Villa San Loyats
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Kalixtus
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Hagiography of Saint Thomas
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Dernière édition par Kalixtus le Ven Mai 31, 2024 1:55 am; édité 1 fois |
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Kalixtus
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Hagiography of Saint Thomas
(1225 - 1274)
Chapter I - "Childhood"
1 It is in the family castle of Roccaseca that Thomas is born, on a beautiful spring afternoon in the year of grace 1225. His parents, of aristocratic status, instilled in him an education based on the principles of philosophical reason. His father, a high magistrate of the small city of Aquino, intended to make his offspring his worthy successor in politics. The child showed quite remarkable aptitudes in the subjects taught to him by his tutor, Albert the Great, a distinguished Neapolitan figure. This latter, an accomplished dietitian, subjected his young pupil to a strict dietary regimen, consisting mainly of fish and milk, with the aim of increasing his intellectual capacities. Thus, over time, Thomas became a keen intellect. His reasoning left his master in awe.
2 Observing a colony of ants, Thomas asked Albert, "My good master, you have told me many times that my nature is to be sociable. These insects being of a sociable nature, does that mean I am an insect?" And Albert replied, "You reason, Thomas, according to the principle of syllogism. It makes you say nonsense bigger than you. But this turn of mind will take you far in politics, where you must know how to provide proof for the absurdities you put forward. I congratulate you."
3 Seeing a beehive teeming with bees, the student once again questioned his master: "You have told me many times that Aristotle affirmed that man is a social animal because he is endowed with speech. These insects are evidently organized socially without being endowed with language, does that mean Aristotle was wrong?" And Albert replied, "You blaspheme, Thomas, and you will go confess for these words. Aristotle spoke the truth, and that's the end of it. That said, this turn of mind will take you far in politics, where you must know how to contradict all truth and make the false pass for the true. I congratulate you."
4 And thus, the sweet existence of young Thomas flowed, between intellectual games and verbal sparring with his master.
5 But then Thomas began to show a particular interest in matters of the spirit, to the great despair of his father. The young man would speak these words to anyone who would listen: "It is more beautiful to illuminate than to shine only; likewise, it is more beautiful to transmit to others what one has contemplated than to contemplate only. I will never engage in politics; I would like to teach." Such words gave rise to monumental wrath in the paternal figure, who responded to his offspring, "You are my only son, and you will do what I tell you to do, whether you like it or not. You will become mayor like me, and one day, a count, I command it."
6 This conflict escalated, with the father and son remaining steadfast in their positions. The father, exasperated, had the son placed in a Franciscan convent.
Translated by Cinead of Twynholm, October 19th 1471, Villa San Loyats.
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Hagiography of Saint Thomas
Chapter II - "The Study Years"
1 Thomas was initially quite remorseful to find himself in the harsh company of these austere monks, who had earned a sad reputation. But soon he changed his mind, discovering the joys and satisfaction that the study of theology brings. Having never been initiated into this science, he eagerly and seriously followed the teachings of his professors. His classmates took him for a fool, his impenetrable silence never betraying the finesse of his mind. His physical appearance, which had received little attention from grace, made him uncharismatic. He even suffered from pathological plumpness, and a strong, muscular neck connected his head to the rest of his body. All of this earned him the nickname "dumb ox". He was mocked, and people jeered at him, as the Franciscans were accustomed to doing to those who seemed different to them.
2 But on a cold winter day in 1245, while Thomas attended a practical theology class, he made his voice heard for the first time. The professor had the misfortune to assert, in essence, that through the use of reason, the intellect alone could fathom all the mysteries of faith.
3 Thomas began by retorting, to the great consternation of the audience, that "the mysteries of faith are great, and our capacity to reason is nothing in comparison to God's designs, which will always remain unknown to us poor mortals." He continued by stating that "nature can always be influenced by Grace, which is only its work, and when the second acts on the first through the power of miracles, it leaves us, like insects, in incomprehension."
4 The teacher was displeased and wanted to impart a lesson in philosophy to the student: "Reason is the light that God has entrusted to us to understand His message; otherwise, why would we be endowed with it? So be silent, dumb ox, as you know so well how to do, since it seems that your intellect is not sufficiently seasoned to grasp the mysteries of faith." The students made fun of Thomas, who, not losing his composure, replied to the teacher: "Reason is the science of nature, but nature is only God's work. Studying and knowing nature is not knowing God, but only His work."
5 This time, the master was upset and made this reminder to his student: "Would you doubt the words of Aristotle, who, with his holy and prophetic reason, touched God with his finger?". And Thomas calmly and with as much restraint retorted: "Aristotle is holy because he revealed matter in its true nature, which is divine creation. But he himself is only an effect of the first cause, which is God. Only faith, only surrender to the spiritual, in the fullness and contemplative bliss, can allow us to touch God."
6 These were Thomas's last words in the Franciscan convent, as he was dismissed for his impertinence. And the rector uttered these words as he kicked the backside of the disgraced young man: "Since it's like this, you will never benefit from the Franciscan social elevator. You will never be a cardinal. Nah!"
Translated by Cinead of Twynholm, October 19th 1471, Villa San Loyats.
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Hagiography of Saint Thomas
Chapter III - Wandering
1 Thomas, expelled from the Franciscan convent and no longer a member of the order, found himself in the difficult position of a vagabond. He wandered, in rags, through the streets of Naples, in search of his destiny. He always had the desire to travel, he thought this was a good opportunity. He set out on the roads of the kingdoms, heading north.
2 On his journey, he encountered a traveling merchant. The merchant noticed the sorry state of Thomas's bare, bloodied feet after several days of walking on sharp stones. The merchant addressed Thomas with these words: "Hey, traveler! Have you seen that your feet are injured? I happen to have a pair of shoes here that you could put on, thus putting an end to the suffering you seem to be going through." Thomas was surprised by this sudden attention to his well-being and replied to the one who cared so kindly for him: "Well, my friend, I can only accept this friendly offer." The shoes fit him perfectly and indeed made walking easier.
3 He thanked the merchant, getting ready to continue his journey, but the merchant said to Thomas, "Hey! Satisfied! That will be sixty gold coins, payable immediately." And Thomas retorted, "Satisfied? How could I be satisfied to pay such a sum to benefit from your charity?" The merchant was dismayed and replied, "But, but... This is not charity! I have to make a living too. I'm not giving anything away, my friend; I'm selling."
4 Thomas gave him a disapproving look before saying, "Make a living? So, you want to get rich? And on top of that, at the expense of a poor vagabond? Do you have no morals? Do you not know the precepts of Aristotelian virtue? The time you spend getting rich, you don't devote to serving the community. One does not get rich except at the expense of others. Truly, it is as likely for a rich man to enter the kingdom of heaven as it is for a camel to pass through the eye of a needle. Be charitable, as Christos teaches you."
5 The merchant didn't take kindly to this and responded to Thomas, saying, "Yes, yes, right... Have you taken a good look at me? Do I look like I'm going to give you my shoes like that, with nothing in return? Go to hell, you beggar." And Thomas returned the shoes to the merchant, warning him, "It will be you, poor sinner, who goes to hell." And he continued on his way.
6 By chance, during his journey, he stopped in Alais, in Languedoc. After conversing in a tavern with a local official who appreciated his erudition and his just perspective on things, he was offered the opportunity to become a county counselor, which he accepted.
Translated by Cinead of Twynholn, October 20th 1471, Villa San Loyats.
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Hagiography of Saint Thomas
Chapter IV - The mirror of princes
1 So Thomas found himself in the service of the Count of Languedoc. The count would seek his counsel every evening, as he was concerned with aligning his policies with Aristotelian principles, which Thomas seemed to be well acquainted with.
2 One fine day, the lord announced his intention to wage war against a neighboring county. "These scoundrels have tarnished my honor; I will give them a good lesson," he declared. Thomas expressed his disagreement, saying, "My lord, you cannot shed the blood of the faithful for a matter that concerns only your honor." The count was displeased and asked Thomas for the reason behind his objection. Thomas responded, "With all due respect to your rank, you must understand that your sword should not be unsheathed without the church's directive, at least with its blessing."
3 The count did not share this position and made it clear, saying, "But I am a prince, in this matter, I do as I please. You told me earlier that we must distinguish between the spiritual sphere and the temporal sphere, didn't you? Well, wars between counties are a worldly matter. There's nothing more earthly than that." Thomas replied, "Indeed, my lord, but that doesn't mean that the two spheres are equal. All authority comes from God through the people. Temporal authority is only autonomous as long as it holds on to this principle and acts in accordance with the church's guidance, particularly that of His Holiness the Pope, sovereign of all sovereigns."
4 The count was not particularly fond of these words and made it clear to Thomas, "What you're saying is false. I derive my power from the people, yes, but first and foremost from the king, who is my suzerain. The church has no say in this. I'm willing to listen to its advice, as you do, but I'll never let it impose on me! By the Devil!" Thomas remained steadfast and retorted to the lord, "The king also derives his power from God. And since the people only fulfill God's will by placing you on your throne, your power is divinely ordained from above and below. The sword you wield is entrusted to you by God, albeit not directly, but God being the ultimate cause of all causes and effects, there's no doubt that He is also the cause of your authority. Therefore, being the guardian of divine word, you must obey the church. It's as simple as that, unless you wish to lower yourself to the status of a tyrant."
5 In his anger, the count said, "Even if I were a tyrant! I doubt God would strike me down instantly." And Thomas concluded, "Indeed, He wouldn't. But a revolted people would cast you into hell. If a holder of power becomes a tyrant, the church must call upon the one who entrusted it with its power, which is the people, to rise against him and click on the 'storm the castle' option, in other words, to fulfill God's will."
6 The Count had had enough of arguing, and grabbed Thomas by the collar to throw him out of his castle. "You're a poor advisor. I'll find another. By God, you're a liability!
7 And once again, Thomas found himself wandering in the world.
Translated by Cinead of Twynholm, October 20th 1471, Villa San Loyats.
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Hagiography of Saint Thomas
Chapter V - The Spiritual Retreat
1 Thomas once again took to the roads of the kingdoms. His steps led him this time to Clermont, where the pleasant climate and the beauty of the landscapes inspired him to settle down. With his own hands, he built a hermitage, removed from the world's turmoil, to embark on a spiritual retreat. He had the desire to dedicate himself to the study of the Book of Virtues and extract its essence to fully engage in his theological work. He contemplated, "I'll draft a comprehensive work where ideas will be logically interconnected and irrefutable. Let's get started!" His method was as follows: he imagined, in his brilliant mind, all the arguments that could be raised against Aristotelian doctrine, drawing inspiration from his readings of Spinozist and Averroist theologians. He focused on formulating a set of questions to which he provided categorical answers.
2 The result was a text entitled "De Veritate Fidei", a theological weapon to combat all forms of heterodoxy. Thomas's thoughts flowed like an unwinding thread, and their clarity could only have been inspired by God.
3 After completing his retreat and finishing his work, he returned to the world, saying, "Clermont, here I come!" One fine summer day, he visited the village, carrying his hundreds of pages under his arm. To his surprise, he found it in a state of great commotion. The townspeople were running in all directions, following paths that defied reason. Thomas, hoping to meet the priest, headed towards the church, and on his way, he noticed a horde of citizens besieging the town hall. The distressed mayor proclaimed, "By all that's holy, you elected me, you degenerates! Make up your minds! I'm here to stay!" The crowd responded in unison:
"Bread is too expensive,
There are no jobs anymore!
We live in misery,
While you feast and score!
Magistrates and prelates,
All are accomplices,
They ring the bells for their fates,
And for us, there's no justice!"
4 Thomas continued his journey, observing the extent of the chaos that had gripped the city in utter amazement. Arriving at the church, he found it locked, with other townspeople venting their discontent towards it. They shouted:
"Priest, priest, open these doors!
It's Sunday, time for Mass!
Whether we're happy in our hearts or not,
we'll give you a kick in the ass!"
5 Thomas saw that a protester had taken the lead. He came up to him and asked: "What on earth is going on here?" The peculiar character, whose fanaticism was evident in his eyes, replied, "Well, the people are unhappy. They're suffering because of the mayor and the church. The former plunges us into deep misery through disastrous management, and the latter denies us the happiness to which we are legitimately entitled by forbidding us to attend his mass".
6 Thomas was surprised and questioned his interlocutor, saying, "But why does this man of God refuse to perform his duty?" The reply he received was, "We are heterodox. We have previously revolted against the church. We've created the Platonic-Ciceronian tendency, which posits that the cross, a symbol of faith, should have horizontal branches measuring seven centimeters, not eight. So, the priest refuses to let us in." Thomas was astonished this time and remarked, "This is utterly ridiculous. You claim to be heterodox, yet you want to attend an Aristotelian Mass. You reproach the priest for denying you a happiness you do not deserve. That's unreasonable. When you disagree with the church, you accept it, and you don't attend the service."
7 The preacher's reaction was immediate. He addressed the crowd and pointed an accusing finger at Thomas, saying, "Here's an accomplice of this starving mayor and that vile priest. Get rid of him!" Thomas tried to defend himself, exclaiming, "But no! I have nothing to do with the mayor. You're making an exasperating conflation! We must distinguish the spiritual from... Oh... Let go of me! See how mob mentality makes you foolish!" The excited multitude overcame him, and he was expelled from the village.
8 This event had a considerable impact on Thomas, who concluded: "These heterodoxes are a plague!" I must rid them from the face of the world. That will be my mission.
Translated by Cinead of Twynholm, October 20th 1471, Villa San Loyats.
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Hagiography of Saint Thomas
Chapter VI - The Miraculous Preaching
1 Thomas, therefore, made the decision to undertake a grand pilgrimage through the kingdoms, saying, "Such is my destiny." He would declare, "When I have visited every village, the Most High may call me back to Him." His fervent sermons attracted more and more followers who accompanied him on his travels, so that a multitude of believers soon formed his entourage. Everywhere he went, his words hit home, and as if by miracle, heterodox individuals of all kinds renounced their beliefs, converted, and fell to their knees, seeking God's forgiveness.
2 One day, one of Thomas's disciples questioned him, saying, "Master, you are spreading the message of Christos and teaching us that He alone performed miraculous acts, that He alone was a mystical being. Why don't you, with your remarkable talent, establish a new Aristotelian Church that would prefer Christos over Aristotle?"
3 Thomas heard this suggestion and replied, "My child, I do emphasize the word of Christos, but above all, what matters to me is preserving the unity of faith and, therefore, the Church. I love all those who bear and convey the truth of God, and it would be a dreadful rupture to establish the dissidence you speak of, to break the Aristotelian friendship. Look at what I'm doing here. Why would I destroy what I'm building? Why would I seek defeat when I am achieving victory after victory for the indivisibility of the Church? No, my child, that is out of the question." The disciple reconsidered and asked for forgiveness.
4 This same disciple, while the pilgrims led by Thomas made a stop in Normandy, said to Thomas, "Master, this land is populated by heretics. It's despairing. I have a brilliant idea: why don't we build a massive pyre and put all these lost souls on it? This way, we would be rid of them, and we'd save time."
5 Thomas heard this proposal and replied, "Your idea is anything but brilliant, my child. First, these heretics are human beings before they are lost souls, and as creatures of God, we cannot destroy them ourselves. Secondly, it would be a waste of a large amount of wood for a rather poor purpose." The disciple was not satisfied with Thomas's lesson and believed he could catch him in a contradiction, saying, "But, Master, if heretics refuse to renounce their beliefs, it is certainly permitted to burn some of them. And when the Church launches crusades, does it not bring death among the heretics?"
6 Thomas responded, "It is never the Church itself that sets up the pyres, but the secular arm to which the heretics are handed over. Thus, it always keeps its hands clean. And as for the crusades, it's entirely different. They are launched against lands held by the heretics, and only those who stand in the path of God's armies are killed. The crusade is a just war, 'ad majorem dei gloriam.' And now, go see if I'm up there." The disciple reconsidered and asked for forgiveness.
7 This was the greatest preaching enterprise ever undertaken. Piety was at an all-time high among the kingdoms. News of Thomas's journey spread far and wide, earning him the highest esteem among the princes of the Church.
Translated by Cinead of Twynholm, October 20th 1471, Villa San Loyats.
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Hagiography of Saint Thomas
Chapter VII - The Revelation of Death
1 Having completed his pilgrimage, Thomas returned to Clermont, to his hermitage. The old building had become a sanctuary for wild beasts and lush flora, but Thomas, old and weary, paid it no mind. He lay on the cold stone, awaiting death. For two days, he remained in a state of bliss, without eating or drinking. He felt weak and lacked the strength to move.
2 On the evening of the second day, an extraordinary event occurred. The breeze had died down, and the calm of twilight was only disrupted by a few crickets. Thomas allowed himself to be lost in contemplation and felt his final hour approaching. It was then that a divine breath rustled the leaves of trees and climbing plants, and a supernatural light struck Thomas's face. Majestic, solemn, and inspiring reverence, a guttural voice was heard: "Thomas, it is I, Christos. Open your eyes, so you may see me."
3 Thomas couldn't believe his ears and thought it must be the delirium before death. In a barely audible whisper, he asked the voice, "Is it time? Am I dead?" The strange presence replied, "Not yet. But it won't be long. Anyway, how about you open your eyes?"
4 Thomas summoned his last reserves of strength to lift his eyelids, in an immense effort. What he saw was a marvel: a face of extraordinary beauty was bent over his. These perfectly chiseled features brought a sense of fullness to Thomas that he had never felt before. He felt serene and comforted.
5 Thomas addressed this celestial apparition, saying, "You look even better than your icon. Anyway, why do you appear to me, Lord?" Christos replied, "Thomas, I have come to lead you to the kingdom of heaven, for you must join the Pantheon of the virtuous. Your life has been a model of excellence and selflessness in the service of faith, and you are entitled to eternal bliss. I make you this prophecy: one day you will be a Saint on this earth, and an order will bear your name. You have served God, Aristotle, and myself well. Be blessed for all eternity." And with these words, Christos vanished, leaving an atmosphere filled with piety.
6 Thomas found the strength to respond, "Amen," before surrendering. His soul then entered into levitation, drawn towards the heavens by the celestial light.
7 And so, Thomas Aquinas passed away, with his remains, according to the chronicles, always resting in that hermitage in Clermont. On its ruins, an abbey was erected...
Translated by Cinead of Twynholm, October 20th 1471, Villa San Loyats.
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Kalixtus
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Hagiography of Théodule
(early 4th century - 389)
His Birth
Théodule was born in the early decades of the fourth century, long before the great Vandal invasions and the countless attacks by the Visigoths in the fifth century. The exact date of his birth is unknown, as very few reference records existed back then, and many have been irretrievably lost. He was raised in the faith and Aristotelian piety from childhood, praising Christos and the Most High in the countryside around Alais (modern-day Alès), a village situated in a loop of the Gardon River, in a plain located at the foot of the Cévennes, about ten leagues to the northwest of Nîmes.
His Parents
As it sometimes happens with what humans consider "extraordinary coincidences" (in reality events orchestrated by the Most High), his parents met at the same place where later a certain Célestin would fall asleep, a name already revealing a Heavenly Presence. An eagle landed near them, coming from a country in northwest Africa, from the region of Maghreb el-Aqça, nowadays known as the "Merinides" (Morocco).
The bird had been flying continuously for a long time. It excreted an indigestible olive pit, different from the other olive pits in the vicinity. Remembering the importance of the eagle in the symbolic representations sculpted in churches, Théodule's parents respectfully planted the rejected pit at the top of the Alais plain. ... Of course, they didn't know that the olive tree from Ouazzane would live for several centuries without withering.
His Youth
In his youth Young Théodule sowed a few cucurbit plants around the tree, to use as condiments or to match with wild herbs and fresh cheese from their goats, which his relatives enjoyed tasting. (Our crowned heads have been raving about them for some time now, but gherkins have been known - and highly prized - by the Egyptians, Greeks and many Italians for several millennia). Unexpectedly, they thrived. Thanks to this, though not luxurious, the family lacked nothing, and while much time was devoted to work and study, Young Théodule had plenty left over to pray and receive the complementary teachings of the time, lulled by the gentle song of the Gardon river. So he grew up in faith and learning, and knew almost everything there was to know about the cultivation of the cucurbits of that era. Driven by his zeal and profound joy, he consistently and tenaciously devoted much of his energy and moments to spreading the Good Word from the moment he could speak.
Culture
... Like all cucurbit plants, cucumbers grow best in humus-rich soil. To remedy this, every year, and as soon as he was old enough, the young man imported sphagnum moss for his clay-limestone soil, filled with crushed pebbles: this very spongy moss species (a specificity of the peat bogs and wetlands of the Haut Languedoc), dead but kept moist, perfectly protected the gherkin crops from the vigorous, drying Autan wind. As a result, gherkins became more and more firmly established in this corner of Languedoc.
During early journeys he refined the art of writing and his study of the Dogma while back at home improving his plantations. He became aware of the power and strength of preaching and Aristotelianism. He fought against impiety and acedia everywhere, leading by example, always tending to a plant or offering counsel to a friend in need of faith or virtue, whether in distress or ill. With equal affability and calm, he approached the vagebonds and the pagans attempting, with varying degrees of success but always with tenacity, to gently steer them back onto the path of virtue. He took a few lessons in military strategy from the village soldiers, following several invasions the village had to face for many years in a row. It was during this time that he realized that the Most High was preparing him for his future. Based on his spiritual gifts, the Most High finally called him to the priesthood. Théodule entrusted his cucumber plantations to the villagers because he had neither siblings nor known relatives, and his parents had already gone to Solar Paradise.
His Priesthood
Becoming a priest in Alais around 339, as attested by certain archived records, he truly was the first known priest of this city. Under his ministry and through his beneficial influence, pagan rites disappeared, and the barbarous and superstitious customs of the local inhabitants transformed into a more Aristotelian way of life in line with the Book of Virtues. The priest was not just the parish priest of Alais; he was also a missionary for the entire Languedoc. Nothing could deter him from his sacred mission of spreading the faith. His name was even mentioned in the crypt of the archbishopric of Narbonne. But his life was primarily marked by an event he could not explain other than through his trust in the Most High and the power of love He bestows upon His Children. Many centuries later, this episode had Celestial repercussions throughout the region. It was devoutly referred to as the "Miracle of Alais."
The Miracle of Alais
Among the inhabitants of his village, some became gold prospectors in the rivers of Languedoc, which were also rich in silver-lead and iron. During one of his journeys in Languedoc, Théodule discovered a group of these people, whom he led to Aristotelianism after many days and exchanges. They later thanked him by giving him some nuggets of precious ore. He always kept the nuggets in a pocket of his mantle as a reminder of his conversations with those who had become friends over time.
One evening, while resting at the base of the olive tree, which had grown larger, the Cers, a violent cold and humid wind from the west, began to blow. Dark, dense clouds were forming on the horizon, and the sometimes violent climate behavior indicated the possibility of flooding in case of a heavy storm. Forgetting his mantle, which he had placed near a cucumber plant earlier, he ran for shelter in a natural rocky crevice, knowing that the lone tree would likely be struck by lightning. The olive tree caught fire...
Théodule returned later, and the heavy rain had quickly extinguished the blaze that had reddened the hill a while ago. However, nothing remained of his mantle; it had been consumed by the fire. He looked at the olive tree, which had suffered little. Lowering his eyes, he fell to his knees in front of a shiny, incredible object: to his great surprise, the nuggets had melted completely, chiseling and covering the whole of a small pickle hermetically sealed forever in its mineral gangue. Shades of silver and gold marbled the object with beauty.
He had no doubt that the Divine Hand had worked on the now rot-proof fruit in the manner of a great goldsmith: in his foreknowledge and some wisdom, he thought that The Most High had a special view of such a work and decided to protect it until his death. He understood the importance of illustrating Dogma locally with a regional symbol. From now on, he would wear it discreetly as a pendant under his toga.
His Struggle Against the Heretics and His First Miracles
Much later, another heresy threatened Languedoc. A former monk left his monastery and began preaching a loose morality. Heretics took up his cause and set about killing anyone who didn't think like them.
Théodule organized active resistance against these infernal columns of barbarian men, who burned everything that represented the Aristotelian Church.
Begin a remarkable military leader, Théodule commanded the armies of the faithful and driving the heresy back as far as Provence. A great battle on the Gardon brought together more than five thousand men: it was marked by a number of miracles in which Theodule healed many bloody wounds by the placement of his pendant. The Aristotelian armies marked their shields and flags with a gherkin and the letter T. When it was thought that the terror was over, Theodule fell into a trap designed to make him pay for his glory in defeating the heretics.
His Martyrdom
He was taken to Alais, where the heretics locked him up in his church, and his resistance lasted over two hundred days.
Theodule was locked up with two hundred other villagers, chosen for their piety.
The heretics set fire to the church. Hidden in who knows where (perhaps a secret crypt?), thirty-three parishioners were saved.
Theodule was among them.
The survivors were finally released, except for Théodule, still a prisoner, who was taken to the Alais marketplace for a summary trial.
The commander of the heretic armies in Alais, Jeanne Cauchonne, had him condemned to questioning.
Théodule did not blush, nor did he renounce his faith.
So it was decided to poison him:
Out of sheer perversity, he was made to drink a decoction of gherkin juice mixed with arsenic. But just as Jeanne Cauchonne said: "You were born of gherkin, you'll die of it!
Hailstones rained down on Alais. Everyone took refuge where they could. Théodule was saved once again.
Furious, the heretics wanted to continue his martyrdom in earnest: they tried to cut out his tongue and wrists. The knives broke.
Wearily, they tied him to a tree trunk and spun him around in the Gardon.
This time, The Most High had undoubtedly decided to receive him into His bosom: Theodule drowned one day in March 389. His end had lasted five gruesome hours.
The two trunks (tree and body) were stopped by a small meander in the river Gardon, so heartless horsemen skewered each other to "set an example".
The next morning, nothing remained of this barbarity: the Gardon had covered everything with its waters, from the banks to the surrounding houses: a flood of the kind that still sometimes occurs today had subdued all human anger and washed away all bloody traces of the martyrdom.
Cleared of the tree trunk by the waters, Théodule lay in the crypt of the church in Alais, where the Gardon had brought him by dismantling the heavy doors of the entrance to the dwelling of the Most High, covering the very spot where he had buried his pendant during his imprisonment.
Everyone could see in this the work and desire of the Most High: he had always been an example of faith and rectitude throughout his life, and had proved that the defense of Dogma by the sword, unfortunately necessary, in no way detracted, under certain conditions, from Aristotelian respect for non-violence and friendship.
His Pilgrimage
Tradition has it that many local inhabitants came to bring a stone for the construction of a tomb. Théodule was buried alongside the first inhabitants of Alais, until heretics emptied the entire crypt several centuries after his death.
The site was the object of numerous pilgrimages from all parts of Gaul. Blessed Pierre-Morgan de Lusignan, the first archbishop of Narbonne, later installed an icon of the relic that had become that of the martyr, a gherkin (the same one carved by lightning in the time of Théodule, whose description had defied time, and found again by Célestin) in the church at Alais.
It is now the Relic itself that remains the pride of Alais and all Languedoc, as the symbol of resistance and Faith.
A Prayer to the Saint
O, Theodule, friend of miracle and resistance.
O you, freshness sent by the Almighty.
Keep us from heresy and give us strength to fight.
His Relic
A golden pickle worn as a pendant by the martyr, rediscovered by Célestin.
Popular Sayings
- Pickle, if I gild you, I adore you.
- Courageous like Théodule!
- If you don't go to Théodule, Théodule will find you.
- Help yourself, and the pickle will grow.
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Book of Virtues, Appendix ?
Celestin, the humble among the humble
...Time took a big step forward, History moved on…
Célestin lives near Alais, in Languedoc, in our time. His dialect and accent are no different from those of his fellow regionals.
He is a simple peasant who loves the Almighty with trust and simple joy, listening without tiring to the stories, deeds, and thoughts of Christos and Aristotle often narrated during village gatherings by Aristotelian monks. In our time, between moorlands and forests, olive trees and vineyards flourish throughout the region. The vines, more or less pruned, spread mainly in Languedoc, from Nice to Anduze, where the first Royal Viguerie was established a very long time ago.
Unlike the majority of the residents of his province, who have been producing Saint-Chignant wine for centuries or engaged in glassmaking craftsmanship, Célestin is responsible for a large area of land reserved for cucumbers. It's a robust and very ancient variety of Pickle, the Gherkin, whose natural size is only a few centimeters. It's commonly conserved in sour wine or eaten raw and fresh, but the biggest ones can also be delicious hot, fricasseed in olive oil. The people of Alais eat a lot of them, as they are light to carry, strong and refreshing.
Célestin, not one for discussion, and to be honest, not very skilled in the arts and erudite man, loves the Almighty, his fellow human beings, and the land with all his might. Like any good farmer who appreciates his work and crops, he is very observant. Wasn't it he who one day discovered that the creeping vine could just as easily rise towards the heavens to become a climber to its advantage? No more mildew caused by watering the ground when four branches connected at the top allow you to see them struggle valiantly! What's more, it makes for a satisfying economy of movement and a clean harvest!
The young, simple but kind-hearted man had improved this bounty for the benefit of all. It had been so long since this place had seen cucumbers growing! Since a certain Théodule, well-known to all here. Therefore, the village residents have confidently named him the Chief of Cucumbers and Adviser in Cucurbit Cultivation. As I speak to you, he remains a close friend of Pierroléon and many others (he was even elected Mayor of Alais for a time).
Cucurbits had been known for more than three thousand years, and everyone knew, among other things, that this vegetable preserved against certain diseases related to heart functions and the drawbacks of old age... Had not young women from Alais made it a habit, after their weddings, to delicately place a few fresh slices on their faces to maintain the firmness of their complexion?
At the base of a gnarled, millennia-old tree, our Célestin contemplated the future of the world, observing the powerful branches whose black drupes are pressed to bring immeasurable benefits. He also thought about his cucurbits. This sometimes put him to sleep. Although he was in charge of fields, he had sat down for a while, and sleep had taken him completely, as the heat and fatigue were intense in this part of the Upper Languedoc during the summer season. Perhaps he had also drunk a bit more of his red wine that day than wisdom would have allowed; this sometimes happened to him, as moderation was not always a virtue he followed.
Our CPC (Chief of Pickle Cultivation) had under his command some young lads and lasses to whom, in the absence of Latin, he taught the tricks and duties of cucumber cultivation. He knew he could trust them, and they would all continue to cover the budding flowers and bulbs of the plants with their own large and thick leaves to protect the future vegetable-fruits from the scorching sun.
A regular hum warned anyone passing through this deserted place dotted with hairy vines and multiple swollen, longitudinal bulbs that a man was daydreaming...
Before sinking into the saving limbo of sleep, amidst the branches of the old olive tree that rustled gently, high up in the azure, he glimpsed the flight of a royal eagle (recognizable by its distinctive wings), appearing to pierce the sky and coming from nowhere - or at least from far away! And appearing all clad in black. Majestic, it passed over Célestin, then landed not far from the slumberer.
Dream or reality? Hallucination due to heat or alcohol? In any case, he distinctly heard a guttural voice, and the translation that Célestin later gave to Father Pierroléon was something like this:
"- Célestin! Célestin! Célestin! (with the accent...)
Stop looking all around, I'm here. And blow your nose; you snore! I've come to entrust you with a message and to make you the Announcer of the Covenant that the Most High wants to establish with the people of Alais. I speak in His Name, His perfection has given me the same language as yours!
You're probably wondering why you're chosen, right? First, because you're the first one I came across. Then because I've been ordered to pick a real country fellow. And most importantly, because I love your sideburns, yes! Those hair tufts descending on your cheeks! I find it very manly! And, of course, I can talk just like you do, which will make it easier for me, and for you too: translation will be simultaneous.
Célestin, stop chuckling; I didn't come just to compliment you on your facial hair..."
The eagle screeched, emitting a short and piercing cry. Then the massive bird seemed to sigh deeply.
"- Célestin, you must be aware that the people of Alais aren't very keen on faith, and that's a bit vexing... So, I have to give them a little nudge, well, a little help from my wings, to assist in convincing them. Your mission is to find and expose a relic that lies here, on Alaisian soil. Several centuries ago, Saint Théodule was in this area, not just for a picnic, but to establish the Aristotelian Faith here. Well, he was tortured, a dark story, you see... Sometimes, unfortunately, you need a martyr.
Anyway, the entirety of his possessions buried here can be summed up by a small gherkin, and it's not even very big. This particular cucumber is sacred because it was infused with the rampant faith of the ecstatic Saint. So, it's a relic... Don't ask questions, it's just the way it is, and I work with what I'm given!
So, your task is to find the gherkin. It's buried in the church of Alais, over there, get a hold of yourself... I know you go there to pray. In the old... crypt!
To help you find it, it's not difficult; a halo of light will form on the tiles of this tomb and will increase in intensity as you get closer to it. If you can't see it well, I'll give you a trumpet blast, it's my cry, so I know how to do it! That way, you'll hear it too.
There you go, Saint Théodule's Gherkin must be presented to the people of Alais and become the symbol of the Aristotelian religious evolution in Alais. It will occasionally illuminate the soul of someone who is spiritually advanced to strengthen the faith of these Languedoc yokels.
I entrust you with the mission of triumphing the Aristotelian faith!
Let's be clear: originally, I have nothing against the Cathars, Phookaists, and others. They can believe whatever they want; it doesn't bother me one bit. But what annoys me is hearing them whining like damsels all the time. "Blah, blah, respect my belief, blah, Languedoc is a land of tolerance, blah, don't burn me." My ears are buzzing! Between the prudish fathers who smell like incense and the "heretic" crybabies, I'm starting to get fed up!"
The eagle had a chuckle and whispered to him with a mischievous glint in its eye:
"When I used to stroll around, well, pad around in Greece, we had these little feathered goddesses, hecatombs of succulent larvae... And then the raids on some males during hot and feverish evenings with not-so-shy females... Back in those days, we knew how to have fun."
A long nostalgic sigh rustles its feathers; the wind makes the leaves of the ancient olive tree tremble.
"- You've got me, I want Alais to get rid of all these nuisances. Do as you please, but Alais must remain free of any deviant and/or cockroach-inducing religious movements.
But be careful! You better get moving! If I see anyone approaching the Sacred Gherkin to blaspheme it, there'll be a rain of sulfur and fire for everyone, understood? Lightning will strike the place! It's already done so in the past, for more constructive purposes.
Célestin, you're still sleeping! Finish your nap! And if I'm bothering you, say so right away!
Well... Since you're the Messenger, I'm going to give you a couple of tasks for the people of Alais, I sense that the Aristotelian Dogma is going a bit off the pickle in the area... I know you're not the sharpest tools in the shed, but I'm asking you to respect ONE of my values, JUST ONE, and I'll leave you alone: Faith! It'll give you the dedication to the city's cause."
Faced with Célestin's obvious confusion, which is quite apparent on his somewhat dimwitted forehead, the bird's voice gets a bit agitated.
"- But make an effort! I'm going to repeat the message with simple words: I want a dynamic social life, I want you to help each other, I want you to communicate in a good atmosphere, I want you to support each other and stay united for everyone's progress, and especially that you meet in the church every week.
That's what our Alliance is all about! Go carry this Message and don't forget any on the way. Oh, I forgot, take a little more care of your wife, Acrébonsouèr! What kind of manners are you displaying?
Well, I'll leave you to it, but watch out, I'm watching."
The eagle screeched, then let out a strange whistle.
It finally fell silent.
Célestin woke up, curiously stunned. The black eagle was already waiting for him on the church's parvis... He searched, followed the bird's squawks and the flashes of sunlight, and found it: the pendant was glittering brilliantly on Théodule's preserved mementos, well protected from the light.
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Addition
The origin of this translation is Pierroléon, a resident of Alais. Without him, none of this would have been possible, as he tracked down the origins of the story of Saint Théodule through Célestin, whose texts were found. They all worked hard to obtain this writing. The lightning bolt that struck Theodule one stormy evening transmitted Knowledge to them beyond Time, and enlightened them, restoring this text to its original clarity.
Père Pierroléon, Scriptorium, Feuilllle.
Translated by Cinead of Twynholm, March 31st 1472, Villa San Loyats.
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Kalixtus
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Hagiography of Possidius
(330 – 412)
Youth
Saint Possidius was born approximately three hundred and thirty years after the birth of Christos, in a small town in Spain, under Roman rule. He was given the name Possidio. His family was one of the most prominent in the region, and he spent his youth in luxury and ostentation. His father passed away in the prime of his life, and Possidio, still quite young, inherited all his father's land. He became the owner of vast open fields and numerous estates. Possidio became known for his harsh treatment of local laborers. He paid his workers very poorly for harvesting grain and even less for slaughtering his cattle. While, his acts of exploitation were never openly criticized by the population, as Possidio was wealthy, powerful, it intimidated the common people.
Encounter with Aristotelianism
One day, among the workers he had hired, there was an old man. Possidio was surprised to see him, as he was old and frail, but he was even more surprised when he saw the old man working without any complaints, while all the others complained about the harshness of the work and the miserable wages. When the workday was over, Possidio personally went to pay the old man his wages, but the old man refused. Possidio questioned him:
Possidio : "Old man, you toil in my orchard all day and refuse my money? Do you mean to say it's too little pay?"
Old man : "I worked with pleasure on your estate, young man, because manual labor helps elevate the spirit," said the old man.
Possidio : "At least accept the wage I offer you, or else people will say I don't pay my workers!"
Old man : "Truly, young man, your wage is ridiculously low, but no one dares to tell you that out of fear."
Possidius grabbed him by the collar and looked at him menacingly, which prompted the old man to say:
Old man :"I wouldn't accept your money anyway, even if it were a fair price for my work. Abandon earthly possessions and prosper through the treasures of the soul and virtue. Being rich and exploiting the weak will not help you attain true happiness and salvation. Think about that, young man."
Furious, Possidio ordered the old man to be imprisoned and withdrew to his chambers. However, in the solitude of the night, the old man's words began to resonate in his mind and heart. Possidio began to reflect seriously. Despite being rich and powerful, he was unhappy and felt that something was missing deep in his soul. He slowly began to accept the reality he had long denied. He ordered the old man to be released and had him brought before him. The next day, when the old man stood before him, he asked:
Possidio :"Do you know of a way to find salvation without relying on the material goods of this world?"
The old man nodded and explained the Aristotelian virtues to Possidio, speaking at length about the one God, All-Powerful, made of immeasurable love and virtuous friendship. He recounted the lives of Prophets and Apostles after Christos had given his life to spread the divine message of faith. He read to him the hagiographies of the Apostles who, persecuted by the Romans, continued to preach the word of the Almighty. Possidio was deeply moved by these words, and in his heart, the desire to delve deeper into these precepts grew. He made the old man his tutor and spent entire days locked in his room with him, listening to the words of the prophets and walking the path of virtue.
Ordination and Journey
During this time, Aristotelian believers were no longer persecuted by the Romans. Clergy could preach and carry out their duties in the light of the sun without any fear. Possidio spent a whole year following the teachings of the old man until he decided it was time for him to hit the road. He felt that he had learned a great deal deep in his heart. One day, he leaned over the balcony of his palace, gathered all the workers who had toiled in his fields, and announced to them:
Possidio :"Brothers, I have finally decided to embark on the path of the Church. Over the past years, I have wronged you, harassed you, and not paid you what you deserved for your labor. But now, the path to material wealth means nothing to me. I leave all of this to you. Take my fields, my farm, my lands, share them among yourselves, and find prosperity!
With this done, Possidio was ready to depart. He and the old man went to Valencia, the capital of that province and the place where young people studied. Possidio changed his name to Possidius, and he received the sacrament of ordination. He made four vows: chastity, charity, humility, and gentleness. He forever renounced the pleasures of the flesh, vice, and violence. He spent two long years studying the philosophical and theological foundations of Aristotelian thought and learned the secrets of the Book of Virtues. He studied logic, ethics, ontology, metaphysics, and theology. He acquired virtues and transcendent ideas and studied ancient Greek. Unfortunately, the library in Valencia did not have all the books, so he had to embark on a long journey to various parts of the Empire, both in the East and the West, to complete his knowledge. During his many travels, always with his inseparable old master, Possidius showed great charity and solidarity, particularly towards the poor. He donated five coins at each Mass, and there was no church in which he did not make a donation.
Possidius in Mirandola
On their way to Rome, where Possidius was to be appointed bishop by the Holy Father, they were attacked by a group of wretched thieves who robbed them of their possessions. They left them in the dust, without even deigning to help them get back on their feet, in a lush orchard near a small village. The local town guards found the two exhausted travelers and brought them to an inn to rest. In the meantime, the local governor was informed of their arrival. He met the two clergymen and was surprised when he learned that they refused to press charges and reveal the identity of the thieves who had attacked them. All his doubts disappeared when he found out that they were, in fact, two clergymen famous for their charity and humility. The governor said:
The governor : "Listen, Mirandola has been without a spiritual guide for some time. I would be honored if you stayed here to fill this gap until the priest who left to travel returns. The faithful feel abandoned by the Church, and I fear that heresy is spreading dangerously among the population."
Possidius immediately accepted, even though he was supposed to go to Rome. Thus, while he was supposed to stay in the city of Mirandola for three months, Possidius stayed much longer because the priest did not return. He became loved by the people. The clergyman was known for his fiery sermons and turned even more towards the people he loved. He practiced the Aristotelian faith and the sacraments with great seriousness, receiving accolades from the Archbishop of the province. However, a sad event disrupted Possidius' happiness: his old mentor passed away after a long life of preaching the teachings of Aristotle and Christos. Possidius watched over his body for three nights, mourning the death of his dear friend to whom he owed everything. He celebrated a simple but touching Mass in his honor, and when the village priest returned, he left for Rome with a heavy heart.
Election as Bishop
Possidius arrived in Rome with his reputation preceding him. Everyone knew him as a merciful and compassionate man, who had spread the word of Aristotle among the poor and had made significant donations to the destitute. He was received by the Holy Father, and on the same day, he was appointed bishop of the city of Valencia in Spain, his native land. During his brief stay in Rome, Bishop Possidius was invited to attend the trial of some pagan thieves known for their crimes against Aristotelians, accused, among other things, of blaspheming the Almighty and robbing a church, all of which were once legally punishable offenses. When Possidius saw the culprits, he recognized the thieves who had attacked him and his master on the road to Rome. He spoke up and declared:
Possidius : "Stop, do not punish them! It is easier to teach the path of virtue and friendship through forgiveness than through punishment. Brothers, will you repent of your sins and embrace faith in the Most High, who, unlike your wretched paganism, will forgive and purify you?"
Thus, the robbers repented and humbly requested baptism, which Possidius conducted on the spot. Three of these thieves later became ecclesiastical saints in their own right, demonstrating the impact of Aristotle and Christos' message through the sermons of Possidius in the service of the Most High.
The Vandal Invasion and Exile
For a long time and many years after his return to Spain, Possidius administered the diocese of Valencia with commitment and devotion. He could have received high positions, become an archbishop, cardinal, or even Pope, but every time it was offered to him, he refused for fear of being separated from the poor followers of Valencia and the children he loved and who had captured all his affection.
In the year 412 AD, after the coming of Christos, the region of Spain was invaded by barbaric peoples, the Visigoths, who set fire to many wealthy and populous cities. The king of the Visigoths was a fervent supporter of the pagan religion, particularly among the northern barbarians. Aristotelianism professed by the bishops was frowned upon in this region, so he ordered everyone to convert immediately to his own religion.
Everyone accepted, except for Possidius. He was now old and weakened in his body, but his spirit retained all its youth. Thus, he was brought before the king of the Barbarians.
King : "Do you dare defy me by continuing to follow your doctrine, you mad bishop? Does your life mean nothing to you?"
Possidius : "Truly, if I renounce my faith, I may save my body, but not my soul. True strength does not lie in weapons and threats, but in the determination with which I remain faithful to my doctrine, even under duress."
Impressed by Possidius's fierce disdain for death, the king ordered him to be immediately exiled. He added that if he ever returned to the kingdom the Vandals had just conquered, he would be executed.
The Spring Water
Possidius began his journey alone to the border after swearing to the king of the Barbarians that he would never return. Wrapped in tattered clothing, leaning on a cane and carrying a bag, he arrived in a small village. There, although the population seemed to live in great misery, he was joyfully welcomed and invited to stay for a few days, an invitation he did not refuse. The village had been suffering terribly for almost two years, as there was no longer any water in the village stream. It had inexplicably dried up, and the rains were scarce. Yet the local people offered their water to Possidius, refusing to drink it themselves to extend hospitality to the stranger. Touched by this gesture, Possidius decided to reward the villagers, who, in his eyes, had shown much love and virtue. He went to the center of the village and raised his staff, invoking the Almighty:
Possidius :"O Lord, you who live in us through the messages you have transmitted to your prophets, send your benevolent blessing to this land and give water to this population, a symbol of life and a symbol of purification from sin."
Then he struck his cane on the ground, and water flowed abundantly. The citizens of the small village began to celebrate and praise their savior. Unfortunately, the commotion attracted the Vandal guards stationed nearby, and when they recognized Possidius, they arrested him and took him to Carthage, their king. On this occasion, a young man armed with a staff defended the elderly, but Possidius asked him to stop.
Possidius :"Do not lose your life like this, young man! My life is drawing to an end, and yours is just beginning. Do not shed your innocent blood for me; I am content to have fulfilled my mission to the end."
Thus, he was arrested.
The Martyrdom
When the king of the Visigoths saw the old bishop he had banished once again, he was seized by terrible rage and immediately ordered his public execution. Possidius allowed himself to be led by his executioners without resistance, having no fear of death. He was taken to the central square of Valencia, and there, in front of a large crowd, he was beheaded.
His final words were addressed to the Most High:
Possidius :"Lord, receive my soul by your side; do not forget me when you call the just and the virtuous. Let me contemplate your wisdom and the light of your Prophets."
Thus, he died in the year of grace 412. The crowd, mainly composed of Aristotelians who concealed their faith for fear of persecution, attacked the executioners when they tried to throw the bishop's body into a common grave. They managed to take the martyr's head, which was hidden for some time in the house of a wealthy merchant in the city, moved by pity and moved by Possidius's indifference to death. An advisor to the king made sure that his people could recover the man's body so that a decent burial could be given to him.
Several years later, the body and the skull were reassembled with the staff he had used to perform his miracle. Even when the Arabs invaded part of Africa and threatened to destroy the saint's remains, devout believers made sure the relics were brought safely to Mirandola, where a church was erected in his honor.
Symbol and Relics
The religious iconography of Saint Possidius depicts a man dressed in a tattered, long robe, a symbol of his humility and restraint, which he maintained even when he was a bishop. His most important symbol is the staff with which he performed the miracle of the spring.
The relics attributed to the saint are varied and located in Mirandola. In addition to the saint's remains and the staff with which the miracle took place, there is a simple chalice with which he celebrated Mass in Mirandola. The house where the saint lived for some time was incorporated into the Church of Saint Possidius.
In Valencia, a finger of the saint and a hem of his bishop's robe have been preserved for centuries by the faithful.
Translated from the Italian by brothers Angelo De Montemayor and Bender.R.Rodriguez.
Translated by Cinead of Twynholm, July 28th 1472, Villa San Loyats.
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Kalixtus
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Inscrit le: 24 Fév 2013
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Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Mar Aoû 06, 2024 2:21 pm Sujet du message: |
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| Citation: |
Hagiography of Saint Bernard
(1090 - 1153)
| Citation: | | The uplifting and inspiring life of Saint Bernard, pioneer of the Cîteaux Order (also known as the "Order of the Cistercians"), patron Saint of the Crusaders and Knights of God. |
His Origins
Bernard was born in 1090 in Dijon, to a father who was an influential knight at the court of the Duke of Burgundy, and a mother from a noble family known for their boundless piety. His father, Técelin, was a man of ancient and legitimate chivalry, a faithful servant of God, and a strict observer of justice. During his early childhood, Bernard, along with his several brothers and sisters, received all the kindness that two parents could give to their son. As he grew older, he had access to the best and most pious education possible. He learned both modern and ancient languages, studied political arts and warfare, developed an appreciation for artistic work, and honed strong rhetoric skills, which would serve him in the future. Around this time his mother had a particular dream that foretold the future destiny of this child. She dreamed that she had given birth to a great and strong lion that roared; it had a golden body, except for its back, which was white. Struck with fear from the dream, she consulted a religious man who she explained her dream to. The man explained to her, "Do not be afraid, you are the mother of a great and noble lion, who will be the guardian of God's house and will roar loudly at its enemies. Indeed, he will be a remarkable preacher, and like a divine lion, with his healing words, he will cure many wounds of the soul in people." Taking away her anxiety and fear. To give glory to God, the Bernard's mother decided to build a church in Dijon, which later, through the efforts of Saint Bernard, would transition from secular clergy to regular clergy. As for Bernard, he had already gained a reputation as a skilled speaker and devout student. It is even said that thanks to his courage, he managed to remain chaste despite the impure advances of girls captivated by his appearance.
Around his twenties, Bernard conceived the idea of withdrawing from the world, and he quickly succeeded in convincing all his brothers, some close relatives, and a number of friends to share his views. In this initial apostolate, his power of persuasion was such that, despite his youth, he soon became, as his biographer puts it, “the terror of mothers and wives; they were afraid to introduce their children to him.” There was something extraordinary in this, and it would surely be insufficient to attribute such influence solely to secular "genius." Isn’t it better to see it as the work of divine grace, which filled the whole person of the apostle and shone out from him like a channel? He himself compared it to the prophet Aristotle, a comparison that can also apply to all saints, though in different ways. Some time later, Bernard chose the religious path and joined the recently founded Cistercian Order after a split with the Dominicans, who are now extinct.
His exceptional preaching talents were quickly noticed within the Cistercian Order. As Saint Bernard invited faithful from all walks of life to join the monastic life, the Cistercian Order grew in importance. Naturally, he gained influence in the Order. During a chapter meeting, he proposed the foundation of a daughter Cistercian abbey in his native Burgundy: the Abbey of La Bussière-sur-Ouche. While the masses were still captivated by the words of the man they were getting to know and even feared by heretics and schismatics, the one who would become the first abbot of La Bussière began organizing with the local nobility. The first to respond to Bernard's holy call was the Baron of Sombernon, who offered one of his lordships near Dijon for the foundation of the abbey. Bernard accepted quickly and blessed the baron during a mass celebrated on the estate, attended by many faithful Burgundians who were automatically captivated by the preacher that Bernard was. He became the first abbot of La Bussière after the work, which ended quite swiftly. The Abbey of La Bussière rapidly established itself in Burgundy, and the opening of a school within the abbey greatly contributed to its reputation and also to teaching Aristotelianism to the faithful in Burgundy. As soon as it opened, thanks to the fame of its abbot, several nobles came to visit the abbey for their retreats. This proximity to the prominent figures of the time allowed Bernard to become increasingly influential.
- The Abbey of La Bussière sur Ouche -
His renown among local secular and religious authorities reached the walls of the papal capital quite quickly, and eventually, he was invited there. In Rome, he took advantage of the libraries to educate himself and got to know prominent figures of the religion of that era. Through his persuasive speech, he convinced several of the authenticity of the Cistercian Order, which gained recognition in Rome. However, the abbey called him back for other tasks. Once back in La Bussière, Bernard began to establish diplomatic relations with emerging military and religious orders, created following the rediscovery of the teachings of the Apostle Kyrène. The ones who responded most strongly to the abbot's call were the Knights of a Roman Military Order, who are deeply rooted in the Abbey of La Bussière even today, and they played a significant role in establishing the school that still contributes to La Bussière's reputation.
His military-religious commitment
This closer association with the knights, a world he already knew well thanks to his father, convinced him of the need for an armed force for the Church. He undertook numerous theological researches that resulted in many writings, including his famous essay: "The Holy and Justified Violence," a theological reference for all Knights of God.
| Holy and Justified Violence (excerpt) a écrit: | | "These words of Saint Bernard about 'the Knights of God' remind every Aristotelian that life is a battle fought for God, whose outcome is certain but comes at a price that must be joyfully paid: the gift of our lives... For he does not carry the sword without reason: he is the executor of the divine will, whether to punish wrongdoers or glorify the righteous." |
When Pope Honorius II later convened a council on the subject of religious orders, Bernard played a significant role in advocating for the recognition of several religious orders. He exerted great influence and almost simultaneously became the star of the council. He convinced the kings of France and Rome (the Holy Roman Emperor) and His Holiness of the validity of these gatherings of faithful fighting in the name of God. Initially a man of peace, Bernard wrote a rule proposal for the Military-Religious Orders, reconciling the monastic state with the chivalric ideal, laying the foundation for what would become the future Roman Congregation of the Holy Armies.
Still at the council, Bernard encountered Abélard, a somber yet influential theologian convinced of man's insignificance but also orthodox in his beliefs, to whom Bernard retorted: "Are the secrets of God thus unveiled, and the loftiest questions cast to the wind?" At the end of this council, Bernard attempted to convince the newly recognized Knights of God to reclaim the Holy Land. During Aristotelian Easter, Bernard preached a crusade in Vézelay, promoting unity and peace. At Christmas, he preached in Speyer. He also intervened in Mainz, with a spirit of saintly human kindness, to prevent the massacres of Spinozists by fanatics indoctrinated by secular powers. Admired by all, several followed him on the journey to the Holy Land, crusading under his saintly command.
| Citation: | | "Those who commit iniquity, those who strive to seize the invaluable riches that Jerusalem reserves for the Aristotelian people, those who want to defile the Holy Places and appropriate God's sanctuary, let them be cast far from the city of the Lord. Let the two swords of the faithful be raised against the heads of the enemies, to destroy anyone who rises against God's faith, 'so that the nations do not say: where is their God?'" |
On their way, the Knights of God encountered numerous pilgrims and faithful who joined them. They first crossed Dalmatia and arrived in Greece, where they split up to search for the holy places mentioned in Aristotle's Vita before regrouping. They passed through Thessaloniki, where they were received with indifference, and finally arrived at the gates of Constantinople, where Eastern Aristotelians provided them with hospitality as if they were brothers, despite their differing religions. The knights continued their journey through the valleys and plains of Anatolia before finally arriving at the gates of Antioch, which they decided to besiege with the support of the few local Aristotelians who remained faithful to the true faith.
Saint Bernard de La Bussière preaching the Crusade
Shortly after, fuelled and excited by their faith, the Crusaders launched an assault on the walls of Antioch. The Averroists who controlled the city at the time outnumbered the Crusaders, but they fought with little fervor and conviction, while the Crusaders seemed tireless. In the face of his troops' enthusiasm, Bernard spoke as if to prove something to anyone:
| Citation: | | "They live without owning anything, not even their will. Simply clad and covered in dust, their faces burnt by the heat of the sun, their gaze proud and stern: as they approach the battle, they arm themselves with faith within and iron without; their weapons are their only adornment; they wield them with courage in the greatest perils, unafraid of the number or strength of the Barbarians: all their confidence is in the God of armies; and while fighting for His Cause, they seek certain victory or a holy and honorable death. Oh, the blessed way of life, in which one can await death without fear, desire it with joy, and receive it with assurance!" |
The battles continued, and infidel blood soaked the holy land, but Bernard was convinced that it was God's will. Finally, after months of intense fighting, Jerusalem was once again Aristotelian, bringing an end to the reconquest of the Holy Land. The Crusaders collected several relics, erected numerous forts, and divided the Holy Land into several counties, which they distributed equally according to the merit they had shown during the crusade. In the meantime, the Western Aristotelian kingdoms had prepared a significant fleet, which allowed some Crusaders, including Bernard, to return home.
His Apostolate
As a committed monk, feared by popes and princes for his unpredictable actions, Bernard was also a formidable preacher, a high-flying writer, a demanding ascetic, and one of the most inspired mystics.
Much later, Bernard was asked to arbitrate between two popes, Innocent II and Anacletus, who both claimed to have won the election in the conclave. Bernard sided with Innocent II and, thanks to his talents as a skilled diplomat acquired through experience, he rallied the King of France and the Emperor, as well as many Italian cities that had initially supported Anacletus. After this final episode, Saint Bernard, the abbot of La Bussière-sur-Ouche in Burgundy, retired to his abbey with his Cistercian brothers.
Saint Bernard of La Bussière spent his final years continuing his education in various fields, including cooking, and cultivating the abbey's lands. He questioned himself a lot about his life, his faith, and mourned what he had not been able to achieve in his lifetime, praying that his successor would...
Bernard played a decisive role in all the controversies of his time, but he was a man of the Church rather than a theologian, although the calendar gives him the title of Doctor of the Church. His doctrine, like his actions, reflects the inspirations of a mystical and contemplative nature, but one quick to become irritated by anything that might disturb or distract piety—not only against all heresies but also against any rashness. Saint Bernard was not the founder of the Cistercian Order, but its animating force, its greatest glory: the figurehead of the astonishing growth of the Cistercians, those "white monks" who profoundly and enduringly renewed the religious life of the West.
A denouncer of deviations in other religious orders, he never ceased to criticize the excesses committed against Saint Benedict's rule: excessive food, vanity, luxurious habits, and princely lifestyles, the settings of some monasteries, their decoration, paintings, or sculptures that may be useful to the faithful but not to the monk.
| Saint Bernard a écrit: | | "O vanity of vanities, but even more foolish than vain: the church shines on its walls and lacks everything for its poor." "Not to mention the immense height of your oratories, their excessive length, their excessive width, their sumptuous decoration, and their pleasing paintings, which attract the attention of the faithful and diminish their recollection." |
Bernard of La Bussière took his final breath on a cold day in January 1153, after receiving the last rites. He left behind more than 160 monks at the newly established Noirlac, while the Cistercian family already counted nearly 350 abbeys. His relics, consisting of his habit, armor, mitre, and crozier, as well as his effigy, rest in the Abbey of La Bussière.
Translated into English by Cinead of Twynholm, Villa San Loyats, July 31st 1471
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Kalixtus
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Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Mar Aoû 27, 2024 7:07 pm Sujet du message: |
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Hagiography of Saint Benedict
Patron Saint of Aristotelian religious orders and monasticism
(480 - )
Introduction
Benedetto da Pisa Iaolo, known as Ben to his friends or Saint Benedict to the Aristotelians, was the founder of the now-extinct Benedictine order and, above all, the inspirer of monastic development. He is considered the Patron Saint of Aristotelian religious orders and monasticism, inspired by the Table of Oane, the author of the Rule of Saint Benedict (the mother of all other internal Aristotelian documents), and the creator of the 12 decrees bearing his name, which were intended to bring a sense of civilization to city life.
Childhood
Little Ben was born around the year 480 into a noble Roman family. Struggling with an existential crisis and rejecting the degenerate way of life in his environment, he became interested in studying Aristotle's logic and the mysticism of Christos.
At that time, a large part of the rural populations in the Western Kingdoms fell prey to the worst heresies. Little Ben encountered an old man, a hermit, in a market. He asked the hermit why he lived differently from others, marginalized among the marginalized. The old man replied with Christos' answer: "Disciples! Live for others instead of waiting for others to live for you. It is the duty of the city to welcome the marginalized, and not the duty of the marginalized to help the city."
The hermit taught him that the morality that opens to God must be transmitted to people united in the same city. To guide them, reason is necessary. This comes with education following the wise, mature men and women who have advanced on the path of Truth. Thus, the morality that opens to God and brings peace can emerge. They started to talk, discuss. Their exchange of ideas lasted three days and three nights, but they didn't care, they continued and ended up falling asleep...
When he woke up, Benedict was alone, the hermit had disappeared. His voice still resonated within him with a phrase that remained imprinted in his mind until his last moments: "A final cause is a pure intelligence, a divinity. If one traces the order of causes and effects, one finds only a single final cause. Therefore, God is one... There is only one God, the unmoving motor of the world, the perfect will that is the source of all substance, of all movements. God is the cosmic purpose of the universe." Benedict fell to his knees, struck by the intensity of the revelation that was breaking through within him. Benedict renounced the false gods of the dark worlds as he was enlightened by the light of the Revelation.
Vocation
Ben requested permission to leave from his parents. Faced with his determination, his father could only bow to his decision and entrusted him with a full bag, and Benedict left. He studied under Aristotelian scholars, engaging in their reflections. He read all the books his teachers assigned him. They urged him to follow the path of religion, but he did not feel ready.
With emotion, he discovered Reason, the logos, but also the City and the spirit of the City. At the age of 21, he set out again and reached Gaul, a land still mostly wild in its territory. He wanted to be alone in front of creation, to become wise through observing the great divine work.
He built himself a refuge on a mountain surrounded by forests. He learned to live away from humans and meditated on the teachings he received, learning from animals and from himself, confronting an unfamiliar environment. His nourishment consisted of fish he caught in a pure water lake and some wild vegetables and fruits he collected. His intelligence and charisma, developed through this healthy diet, reached a high level of development. Wild animals let him pass among them, the weaker ones without fear, the stronger ones without attacking him. His body felt entirely in harmony with nature, but his sociable heart often felt lonely by the fire in the evening.
His intelligence became acute, his thinking fully Aristotelian, along with his heart. Reason was within him. In 9 years, he discovered the absence of men, reflecting on their vices and defects, meditating on their beauty and virtues. He then had a profound experience of Morality, which alone could guide him, lead him to remain a man according to Reason. He had an intimate experience of the connection between Man, Reason, and Morality. "Everything is a matter of proportions and harmonious rhythms." He understood Christos' teaching: "Faith brings truth. But to understand it, one must use reason." He became aware of the beauty of the world, the beauty of Man. His soul, devoid of all artefacts, perceived that Sensible beauty is an image of eternal beauty that the soul has already contemplated from the beginning. His knowledge of morality, reason, and virtues was highly developed but too theoretical, and Ben increasingly felt the need to put it into practice.
One night, he had a strange dream: a wheel spun in a purple sky, and on its bars, demons sat equipped with whips with which they struck the backs of oxen. Their eyes were veiled, and on each veil appeared the name of a vice: lust, avarice, pride.... The wheel was moved by the advancing oxen tied to it. These oxen marched endlessly, turning in a circle in a movement that made the wheel spin. Each ox had a name, one of them carried Benedict's name. Each of them was isolated, seeing nothing but this purple sky through its veil. Then he knew that a wise man must participate in the life of the city where he must bring the fruits of his wisdom. As soon as he woke up, Benedict set out. He prepared his meagre belongings and went to the cities of men.
World
Benedict settled in public squares, market squares, and started preaching. He told the women, men, and children present about virtues, nature, and his teachings, the profound beauty of man. His message was simple, it was Christos': "If life has no meaning for you, then love life more than the meaning of life. Do not wait to die to understand that you are passing your life beside life. Remember: We are born not only to die; we are born to live." He also told them that the Divine Being is omnipotent; the essence of things is in the things themselves, and from them, the form emerges. The ideal form is the city so that educated man can reach happiness.
They made fun of him, some even throwing stones at him. The militia stopped him at times, beating him and leading him to the city gates. Nevertheless, he continued his work. Some, of all ages, followed him from village to village, from city to city. Benedict then discovered the difficulties of teaching. These men and women who followed him listened to his words, some performing the necessary tasks for everyone to live. He made them understand that things are copies of ideas, and therefore, one must always work on things so that the idea is expressed more purely. He then saw that his teaching bore fruit with those who made an effort and worked for all.
He imposed this on each of them. Some distanced themselves from him, leaving him. All the others formed the wandering community. The more agile ones also began to preach.
The steps of the Community led them to Burgundy, a barbarian and pagan land that was gradually opening up to Aristotelian civilization. The villages received them with respect, and an intangible bond was formed. The crowd gathered upon their arrival, listening to him with love and understanding. Faced with the influx of Burgundians following his teachings, Princess Clotilde, the future wife of Clovis, the King of the Franks, summoned him to the palace of the Burgundian kings.
Benedict and Clotilde felt intense love for each other. However, they did not succumb to it at all. Benedict managed to make her follow the path of his preaching, and Clotilde succeeded in convincing her father to listen in turn. He put his priests to the test before the assembly of noble Burgundians. For a week, they discussed, and for a week, Benedetto faced and dismantled one by one the pagan values of the priests. The aristocratic assembly was agitated, the priests providing help to maintain their power over men. Benedict then understood Christos' saying and pronounced it with a loud, strong voice so that all could hear: "There is no nobility except in the soul, and it is in your heart that you must be noble. But know that even so, you will be vulnerable, for nobility is often offended by pettiness."
The noble Burgundians understood his message, applauded him, drove out the false religion, and asked their king to speak with him face to face. For three days, the king and Benedict conversed, and Benedict won the heart and spirit of this indomitable man. He converted to Aristotelianism, and all the Burgundians followed their king, happy that he understood the message of the holy man. The king learned from him that only honor allows avoiding pettiness. And Benedict learned the interest of the power of men over men, of these respected leaders who lead their people into the future. He knew that he also needed to address them so that reason could be among all men. Ben then spoke on the subject in a letter to a friend: "The life of the city can only take place in the established order. The only grace, from which the sovereign takes his legitimacy, comes from an order willed by the Divine. To challenge the established order leads to sinking into the temptation of chaos and the unnamed creature. Woe to that sovereign who forgets our canonical authority and moves away from our dogmatic teachings."
Tables & Laws
The king assigned Benedict a piece of land in Cluny for him to establish his Community. The Community gained momentum. Buildings were constructed, and monks gathered in a place where each could find wisdom. As the foundation of this first monastery, he established a highly regular life: no monk had the license, as before, to deviate from the path of holy life, veering to the right or left. Out of anger, the brothers lost their heads. They sought a way to make him die. With his powerful prayer and blessings, Benedict revealed every Machiavellian intrigue and tried to unmask the attacks of the ancient enemy. So, Ben posed the question of the ideal moral rules to organize the city and a monastic community.
Following Christos' advice: "If they refuse to welcome you or listen to your words, leave that house or town and shake the dust off your feet," Benedict left the monastery and returned to settle on the heights of Monte Cassino, an ancient and high place of heresy. The man of God, upon his arrival, immediately destroyed the idol, overturned the altar. The nameless one unleashed and used various tricks to obstruct the construction of the monastery... In the worst moment and in despair, God gave a little push to his endeavor, and Benedict had a strange dream:
"... In the center of an oasis, a stele stood on which the Table of Oane was fixed, the famous table with the commandments of God. That Stone, which had been inscribed by the fingers of the Creator and entrusted to the first community so that they would never forget that beyond Love, they are bound to the law of Creation. That stone, however, had disappeared with the city, but there it was, intact. In his dreamlike journey, he saw a man inviting him to approach; he seemed old and had a beard... He resembled the old portraits of Aristotle, but he could have been Christos or Oane himself. The man picked up some sand, but it could have been salt... A woman carrying a pitcher approached him, and the man poured the sand into the pitcher. The woman then headed towards the stele and poured the contents of the pitcher onto the stone... It was neither sand nor salt, nor anything he knew... It seemed as if a rainbow was pouring onto the stone, and it began to radiate a thousand fires. The table shone but without dazzling him, and although the words were written in a language that man no longer knew how to read, they seemed familiar to him. Ben spent a long time with the couple; they said they represented both what had been and what would be, explaining that the table had been preserved but hidden from the sight of men because they were not yet ready to observe it, but that he, Benedict da Pisa Iaolo, could translate a text that Aristotle had recorded after discovering and deciphering the stone. They showed him where this text had been hidden and forgotten... "
And waking up in the morning, he knew where to go... a place very close: a burial crypt in a well-hidden cave at the base of Monte Cassino. There, just as his dream had shown him, Ben found a sealed leather pouch containing many scrolls of ancient parchments in poor condition. Aristotle had written them, following the Greco-Alexandrian style in force in his time, and the translation was long and laborious. Armed with his indirect knowledge of the Divine Law given to him by the Table of Oane, Ben wrote in his scriptorum 12 decrees, aimed at framing the sinful customs of the city, and the famous monastic rule, both of which now bear his name. Benedict developed his message of order and peace, the only guarantee of a community of men and women devoted to truth and the teaching of truth.
This experience transformed his life and gave him the necessary inspiration to continue his work. The new building he was creating was more an explosion than a construction. Silent men appeared in the countryside or in the forest, digging, plowing, building. Other silent men, who were not even seen, sat in the frozen cloister, straining their eyes and stretching their spirits, painstakingly engaged in copying and recopying the manuscripts they had saved. No one contested or gave up, no one drew attention to what they were doing, but little by little, the marshy forest turned into a hermitage, a religious house, a farm, an abbey, a seminary, a school, a city. Roads and bridges connected it to other abbeys and other cities that had grown in the same way.
The Benedictine community was thus founded. Work was the axis that allowed reason to develop for the satisfaction of all. The vine was the principal of manual labor, for as Benedict said: "it is the blood of the earth, the gift of our Lord to men. With this blood, we make the house of men bear fruit for the glory of God." Each had their place, and they could change it. There, they sought beauty in work because Sensible beauty is an image of eternal beauty that the soul has always already contemplated, and they discovered the proportions, measurements, and harmonious rhythms that allowed its manifestation. Benedict followed Aristotle's principles in this regard, that the essence of things is in the things themselves, and it gives them their form. Benedict did not forget at all the education of men: priests in every village, bishops to lead them, some monks traveling incessantly to support and share their wisdom. Those who protected the community were given a portion of meat so that they could be strong. Those who preached to the Burgundians were given fruits and vegetables as a priority so that their charisma could develop to the maximum; fish for those who remained in the abbey, working on first causes and being, their intelligence had to be the liveliest, as Aristotle says, "Because the ultimate good resides without a doubt in the divine, and to identify the good, it is enough to look at the analysis of the essence of the divine. Since the substance of the Almighty is pure and perfect clarity, the good can only be the perfection of substance, and thus of the nature of a thing."
An abbot to direct the community, a council to support him and assist the monks in small groups, each finding a ever-present guide. Burgundy became a great land of Aristotelian religion.
The 12 decree's of Benedict:- You shall adore and love the one true God perfectly.
- You shall respect His holy name, avoiding blasphemy and false oaths.
- You shall observe the Lord's Day, serving God devoutly.
- You shall honor your father and mother, as well as your superiors.
- You shall avoid murder and scandal, as well as hatred and anger.
- You shall carefully observe purity in your actions.
- You shall not take the possessions of others nor treat them unjustly.
- You shall refrain from gossip and lies.
- You shall strive to remain completely pure in your thoughts and desires.
- You shall not covet the possessions of others dishonestly.
- Faith and reason shall guide you together.
- You shall praise only Aristotle and Christos, avoiding false prophets.
Annex to the Hagiography: Decrees of Saint Benedict
Translated int English by Cinead of Twynholm, Villa San Loyats, August 11th 1472 |
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Kalixtus
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Annex to the Hagiography: Decrees of Saint Benedict
Mother of all other Aristotelian internal charters
PROLOGUE
Listen, my son, to the master's teaching, open the ear of your heart! Accept willingly the advice of a father who loves you, and really do everything he tells you. By working to obey in this way, you will return to God. Indeed, by refusing to obey out of a lack of courage, you had strayed far from him. So now I'm talking to you, that is, to every man who renounces his selfish will and takes up the very strong and beautiful weapons of obedience to fight under Christos, the true King, our Messiah. Above all, when you begin to do something good, beg Aristotle with a very earnest prayer to lead this action himself to the end. He has chosen to make us his children. So we must never hurt him by our bad behavior. Yes, the gifts he has given us must always be used to obey him. Otherwise, he will be like an angry father who punishes his children and takes away our inheritance.
And even if we refuse to follow him to glory, he will be like a terrible master who gets angry because of our faults. And he will condemn us to endless punishment as very bad servants.
THE SUPERIOR
The Superior, the one who is worthy of being at the head of a community, must always remember the name given to him. He must prove by his actions that he is the “superior”. That's why he must teach nothing, establish nothing, order nothing apart from God's commandments. But his orders and teachings will act as a ferment to spread God's justice in the hearts of his disciples. The Superior must always remember that on God's judgement day, The Lord will examine these two things: his teaching and the obedience of his disciples. The Superior must know this: if, among his sheep, the father of the flock finds someone in poor condition, it is the shepherd who will bear the responsibility. On the other hand, if the shepherd goes through great lengths for the sheep that does not follow the path, and does everything to get the sheep back on track, on the day of judgment, Aristotle will declare him innocent. Therefore, when someone receives the title of Superior, he must lead his disciples by teaching them in two ways: showing everything that is good and holy through his words, and even more through his example. For the disciples with docile hearts, he presents God's commandments through his words. But for those with hard hearts and those who understand less, he demonstrates God's commandments through his example. And when the Superior explains to his disciples what is wrong, he also shows through his example that it should not be done. Otherwise, he who teaches others will be condemned. And if he commits sins, one day God will say to him, "You recite my decrees: but why? You speak of my covenant: why then do you despise all the regulations? You cast my words behind you!". And also, "You notice the splinter in your brother's eye, but do not perceive the log that is in your own!" The Superior takes all his meals with the guests and strangers. But when there are fewer guests, he can invite some brothers to his table. Nevertheless, he will always leave one or two elders with the brothers to maintain good order.
THE SUPERIOR LOVES ALL THE BROTHERS WITHOUT DISTINCTION
In the monastery, the Superior will not differentiate between monks. He will not love one brother more than another, unless he finds one who acts or obeys better than the others. He will not put the free man before the slave, except for a good reason. But if, for a just reason, the Superior thinks that this is the right thing to do, he will do so regardless of the brothers' rank in the community. Apart from this case, everyone retains his or her rank when entering the monastery. Indeed, slave or free man, we are all one in Christos and we all bear the burden of the same service to the one God. No, God makes no difference between men. The only thing that counts in His eyes is to be better than others through our good deeds, and to be humble. That's why the Superior will love all the brothers with equal love. He will apply the same rules to all, but according to each one's merits. Obey the Superior's orders in everything, even if he behaves differently - let's hope not! -. In this case, remember Christos' command: “Do what they say, and don't do what they do! The Superior will take very great care of brothers who have made mistakes. Indeed, “it is not the healthy who need the doctor, but the sick”.
THE SUPERIOR ACTS AS THE GOOD SHEPHERD
The Superior must do everything necessary, and very quickly, to ensure that not a single sheep is lost from the flock entrusted to him by God. To do this, he uses all his intelligence and skill. For he knows: he has been given the task of leading the sick, not of exerting undue power over the healthy. He will be afraid of the threat God made through the mouth of the prophet Aristotle: "You took the fat sheep, but you let the weak sheep starve." The Superior will imitate the tenderness of the good shepherd who leaves his 99 sheep on the mountains to seek out a single lost sheep. He takes such pity on the sheep's weakness that he goes so far as to put it on his holy shoulders, and so brings it back to the flock.
THE ABBEY'S PROPERTY AND OBJECTS
To look after the monastery's goods: tools, clothing and all other objects, the Superior chooses brothers in whom he has confidence. It is their good conduct and their way of doing things that guide his choice. The Superior gives them responsibility for these various objects, as he sees fit. The brothers then take care of them and put them away. The Superior will have a list of these things. So, when brothers succeed one another in a service, the Superior knows what he is giving and what he is receiving. If someone treats the monastery's objects in an unclean or careless way, he will be reproached. If this brother does not correct himself, he will be punished according to the Charter of Charity.
THE SICK
SERVING THE SICK IS SERVING GOD
First and foremost, we must care for our sick brothers and sisters. We truly serve them as Christ himself did, because he said: “I was sick, and you came to visit me”. And: “What you did for one of the least of these, you did for me”.
HOW TO CARE FOR THE SICK
The sick have their own special accommodation. To serve them, we give them a brother who respects God with confidence, who is devoted and careful. Whenever necessary, the sick are offered a bath. But this is less common for those in good health, especially the young. In addition, brothers who are very weak are allowed to eat meat to regain their strength. But when they're feeling better, everyone goes without meat as usual. The Superior will take great care to ensure that the cellarers and nurses are not negligent with the sick. Indeed, it is the Superior who is responsible for all the faults of his disciples.
MANUAL LABOR
Laziness is the enemy of the soul. So, at certain times, brothers need to be busy working with their hands. At other times, they should be busy reading the Word of God. This is why we believe that these two occupations should be organized as follows: From Easter to October 1, on leaving the office of Prime, the brothers do the necessary work until about 10 a.m.. From 10 a.m. until the office of Sexte, they do their reading. After Sexte, when they leave the table, they rest on their beds in complete silence. Or, when a brother wishes to read in particular, he reads quietly, without disturbing the others. None is said earlier, around 2:30. Then the brothers go back to work until Vespers. When they have to bring in the harvest themselves, because it's necessary where they are, or because they're poor, they won't be sad. Indeed, when they live by the work of their hands, like our Fathers, then they are truly monks. Yet everything will be done in moderation, for the sake of those who are weak. From October 1 to the beginning of Lent, the brothers read in the morning until around 8 o'clock. Then, around 8 o'clock, they say Tierce. Then they do the work they've been ordered to do until around 3pm. At the first signal of None, all the brothers leave their work to be ready for the second signal. After lunch, they read again or study the psalms. During Lent, they do their reading from morning until 9 o'clock. Then they do the work they've been ordered to do until 4 in the afternoon. During Lent, each brother receives a book from the library. He reads it consecutively and in its entirety. These books are distributed at the beginning of Lent. First of all, one or two elders are appointed to circulate around the monastery while the brothers are reading. They keep an eye on them: there may be one who has no taste for anything. He spends his time doing nothing or chatting instead of applying himself to reading. This brother does himself a disservice and, what's more, he distracts the others. When a monk like this is found - let's hope not! -we reproach him once, twice. If he doesn't correct himself, he's punished according to the Charter, so that the others will fear him. A brother will not go with another brother when it's not the right time. On Sundays, all brothers read, except those responsible for various services. If a neglectful or lazy brother is unwilling or unable to meditate or read, he is given a job to do so that he does not remain idle. As for brothers who are ill or in poor health, we give them an occupation or trade that suits them. In this way, they don't remain idle, and yet they're not crushed by hard work, or tempted to run away from it. The Superior must take their weakness into account.
THE JOURNEY TOWARDS NOVICEHOOD
A DIFFICULT ENTRY
When someone arrives to lead the religious life, it's not easy to let them in. But we follow St. Benoit's advice: “Seek to know if the spirit they have comes from God”. And yet, whoever arrives keeps knocking on the door. After four or five days, we can see that he's patiently putting up with the poor reception and the difficulties. And still he asks to enter the monastery. So we let him in, and he stays in the guest house for a few days.
IS THE NEWCOMER REALLY LOOKING FOR GOD?
Then he goes to the Novices' Crypt, where they meditate, eat and sleep for 15 days. They are entrusted to the Novice Master, who is able to lead them to God. This brother looks after them with the greatest care. He looks carefully at the newcomer. Is he really looking for God? Does he apply himself ardently to the Service of God, to obedience, to humbling trials? We tell him in advance about all the hard and painful things involved in going to God.
A LIFELONG COMMITMENT
The person to be received among the brothers promises before everyone in the abbey church to remain in the community forever, to live as a monk now, and to obey. He makes this promise before God and the saints. Then, if he happens to behave otherwise, he must know it: the God he mocks will condemn him. He makes his promise in writing in the name of the saints who have their relics there, and in the name of the Superior present. He writes this promise in his own handwriting. If he is illiterate, he asks someone else to write it for him. The novice signs his promise and places it on the altar himself. After this, the novice immediately begins this verse: “Receive me, Aristotle, according to your word, and I shall live. Do not discourage my expectation”. The whole community continues this verse three times, and adds the “Credo”. Then the novice brother prostrates himself at the feet of each monk to be prayed for. From that day on, he is truly part of the community.
THE HABIT
The habit given to monks when they join the order must be worn by everyone every day. The habit consists of a white robe, a black scapular, a leather belt and a wooden cross around the neck. What distinguishes the fathers from the brothers and oblates is a silver cross instead of the wooden one.
WELCOMING GUESTS
All guests who arrive will be received as the Son of God. Indeed, he himself would say: “I was a guest and you received me”. They are all received with the respect due to everyone, especially the Aristotelian brothers and foreigners. That's why, as soon as the arrival of a guest is announced, the superior and the brothers go to meet him with all the honor that love inspires. They begin by praying together. Then they give each other peace. This kiss of peace is given only after prayer, because of the deceptions of the evil spirit. In greetings, all signs of humility are shown to all guests arriving or departing. We bow our heads or prostrate ourselves on the ground to adore Christos in them. After this welcome, the guests are led in prayer. Then the superior, or the brother he has sent, sits down with them. With the whole community, the Superior washes the feet of all guests. The Superior pours water over the guests' hands. The poor and strangers are received with the greatest care and attention. Indeed, it is through them that we receive God. We fear the rich, so we always respect them. No brother goes to meet or talk with guests unless he has been instructed to do so. But if he meets them or sees them, he greets them humbly, as we said, and asks for a blessing. Then he continues on his way, saying he has no permission to speak to the guests. A brother will be appointed to take care of the guests, with the Superior's blessing.
RECEIVING FOREIGN MONKS
A foreign monk arrives from far away. He wants to stay at the monastery as a guest. If he is content with the customs he finds there, if he does not disturb the monastery by asking for too many things, and if he is simply happy with what he finds, he is received for as long as he likes. If he reproaches something, or if he makes remarks in a reasonable manner and with a love full of humility, the Superior thinks carefully: didn't Aristotle send him on purpose for this? Secondly, if he wants to stay in the community forever, this request will not be opposed. After all, during his stay in the guest house, we were able to see his way of life. But if, during this time, he has shown himself to be demanding, or if his conduct has been bad, we must not unite him with the body of the monastery. Instead, he should be told politely to leave, so that his bad conduct does not harm others. On the contrary, when he doesn't deserve to be kicked out, he's received if he asks; or better still, he's strongly advised to stay and brought into the community, so that the others can learn something from his example. Indeed, everywhere we serve the same God, we fight under the orders of the same King. And even, when the Superior sees that the monk deserves it, he can put him in a rank a little higher than that of his entry. And the Superior can do this not only for a monk, but also for a priest or cleric, if he judges that their conduct merits it. We have already said this above. However, the Superior must be very careful: he will never keep a monk from another known monastery for long, without the agreement of his abbot or without a letter of recommendation. For Aristotle said: “Do not do to others what you would not do to yourself”.
LOVE
In the heart, there can be an evil, bitter fire that separates from God and leads away from him forever. There can also be a good fire that separates from evil and leads to God and life with him forever. This is the fire that the monks will pass on in their actions with great love. Here's how: each one wants to be the first to show respect to his brother. They will bear each other's weaknesses with the greatest patience, both those of body and character. They will obey each other with all their hearts. No one will seek his own interests, but rather those of others. They will love one another without selfishness, like brothers in the same family. They will respect God with love. They will have a humble and sincere love for their abbot. They will prefer absolutely nothing to Christos and Aristotle. May he lead us all together to life with him forever!
FOOD
For the daily meal, around midday or three o'clock in the afternoon, we think that two cooked dishes are enough for all tables. And that's because of everyone's weaknesses. So whoever can't eat from one dish will eat from the other. That's why two cooked dishes are enough for all the brothers. And when fresh fruit or vegetables are available, they are added as a third course. When there is only one meal, and also when there are two, at midday and in the evening, a large piece of bread is enough for the day. When a meal is served in the evening, the cellarer keeps a third of the piece of bread to give to the brothers at that time. When there's more work than usual, the superior may add something, if he sees fit. But above all, excesses must be avoided, so that a monk never reaches the point of indigestion. Indeed, there is nothing more contrary to Aristotelianism than overeating. Christos said: “Be careful! Don't make your hearts heavy by eating and drinking too much”. Young children are not served the same amount of food as older children. We give them less, keeping a sense of proportion in all things. But everyone should absolutely avoid eating meat, except the sick who are very weak.
DRINKS
Each of us receives a particular gift from God: one is this, the other that. That's why we're a little reluctant to set the amount of food and drink for others. Yet, because of the infirmity of those who are weak, we think that a hemin of wine is enough for each brother for the day. But to some, God gives the strength to go without. These are the ones who need to know this, and who will receive a special reward for it. When you need to drink more wine because of where you are, because of work or the summer heat, the superior decides to give more. But, in any case, he takes care that the monks don't drink too much wine and never get drunk. Yet here's what we read: “Wine is absolutely not for monks.” But, today, we can't convince them of this truth. So let's at least agree that we shouldn't drink too much, but in moderation. Because wine can make even the wise abandon God. Sometimes, the place is so poor that you can't even find the amount of wine set out above. There's much less, or none at all. Then the monks who live there will bless God instead of murmuring. Yes, above all, this is what we recommend: that the monks never murmur!
PRAYERS
When we want to ask something of powerful people, we dare only do so with humility and great respect. So when we beseech the God of the whole world, we must do so with even greater humility, with a heart that is pure and completely given over to God. And we know this: God will hear us, if we pray not with many words, but with a pure heart, pained to the point of tears at having offended God. That's why prayer should be short and pure, unless God, in his goodness, touches us and inspires us to pray longer. But in community, prayer will be very short. And, as soon as the superior gives the signal, the brothers will all rise together.
IMPORTANT RULES
- Be regularly present and participate in the life of the abbey.
- Attend religious services regularly and take part in celebrations of major religious feasts.
- Prolonged and justified absences will be measured against the Cistercian's religious commitment to the church and the order. The provost is responsible for regularly auditing the brothers' compliance with their vows.
NON-COMPLIANCE WITH THE REGULATIONS
The Provost has the discretionary right to publicly or privately reprimand any Cistercian for manifestly breaching the rules. Each reprimand will be reported to the chapter. Manifest recidivism or a major infraction gives the provost the right to convene the order's tribunal.
The Sanctions :- Strict and public reminder.
- Public repentance.
- Public sermon during the mass held in the city of residence.
- Pilgrimage.
- Alms-giving.
- Public flagellation with a whip.
- Spiritual isolation.
- Temporary suspension.
- Expulsion from the order.
- Referral of the case to the Inquisition or secular justice.
Let's be very careful about this: in the monastery, no one will, under any circumstances, defend another monk or act as if he were his protector, even if he is a relative, more or less closely related. Monks will never allow themselves to act in this way. It can lead to very serious conflicts. Anyone who ignores this defense will be severely punished.
TRIBUNAL
The Chapter General will be notified of any problems relating to the Rule or the Charter by the Provost. The Rector will be President of the Tribunal, and the Provost will act as Prosecutor. The accused will have to face the Rule alone. The exact modalities of the procedure will be defined by the Rector according to the complexity of the case (mp exchanges, msn meeting, tribunal sub-forum, etc.).
Aristotle: The virtue of justice belongs to the political domain; for it is the notion of justice that introduces order into the political community, and judicial power marks the boundary between the just and the unjust.
EPILOGUE
This is why we wrote this Rule: by practicing it in the monasteries, we show, at least a little, that our conduct is upright, and that we are beginning to lead a religious life. But for those in a hurry to lead a perfect religious life, there are still the teachings of the Holy Fathers. If practised, they lead to the summit of the perfect life. Indeed, in the holy books, is not every page, every word that comes from God himself, a very sure rule to guide the life of men? Then there are all the books of the holy Aristotelian Fathers: don't they speak clearly of what we must do to run straight to our Creator?
The Legacy of St. Benedict
Rule of St. Benedict corrected by Father Pobelcourt, Grand Prior of the Cistercian Order
Translated into English by Cinead of Twynholm, Villa San Loyats August 24th 1472.
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