De sancto Laurentio '‘)martire
The Laurel of Victory
The name of Laurentius signifies the crown of victory, reflecting his purity, charity, and virtuous preaching.
Lawrence is said to be like one holding a laurel—a crown made of laurel—because in the past, victors were crowned with branches of this kind. This tree is a sign of victory, pleasant in its constant greenness, pleasing in its scent, and virtuous in its effectiveness. Blessed Lawrence, therefore, is named for the laurel because he won the victory in his passion; for this reason, a confused Decius said, 'I think we are already defeated.' He possessed greenness in the purity and cleanliness of his heart, which is why he also said, 'My night has no darkness,' and so on. He held a scent through the permanence of his memory; hence it is written: 'He distributed, he gave to the poor, and therefore his justice remains forever and ever.'✦ Blessed Maximus said: 'How is it that this justice does not remain forever, which he fulfilled with a holy work and consecrated with a most glorious martyrdom?' He showed its effectiveness through his virtuous preaching, by which he convinced Lucillus, Hippolytus, and Romanus. The effectiveness of this tree, however, is that it breaks the stone, helps with deafness, and does not fear the lightning bolt. In this way, Lawrence breaks the hardened heart, restores spiritual hearing, and protects against the lightning bolt of the reprobate's judgment. Lawrence, a martyr and deacon of Spanish origin, was brought to Rome by Blessed Sixtus. As Master Johannes Beleth says, when Blessed Sixtus had set out for Spain and found two young men there—Lawrence and his kinsman Vincent—who were composed in the honesty of their character and outstanding in every action, he took them with him to Rome. Of these, one, Lawrence, remained with him in Rome, while Vincent returned to Spain and there finished his life in a glorious martyrdom.
The Deacon and the Emperor
The historical context of the persecution under Decius and the entrustment of the Church's treasures to Lawrence.
Vincent. He suffered in his youth under Diocletian and Dacian. But about forty years passed between Decius and Diocletian, and there were seven emperors in between, so it's impossible that the blessed Vincent was a young man then; however, the blessed Sixtus ordained Lawrence. He ordained him as his archdeacon. At that same time, the Emperor Philip and his son, also named Philip, had received the faith of Christ and, having become Christians, they strove greatly to exalt the Church. This Philip was the first emperor to receive the faith of Christ, and it's said that Origen converted him to the faith, although it's read elsewhere that the blessed Pontius converted him; he reigned in the year 1000 from the founding of the city, so that the thousandth year of Rome might be dedicated to Christ rather than to idols. Indeed, this thousandth year was celebrated by the Romans with a massive display of games and spectacles. Now, there was a soldier under the Emperor Philip named Decius, who was very brave and famous in the arts of war. When Gaul was rebelling at that time, the emperor sent Decius there to bring the rebellious province back under Roman rule. Decius was sent, handled everything successfully, and having won the victory as he pleased, he returned to Rome; the emperor, hearing of his arrival, wanted to honor him all the more and went out to meet him from Rome all the way to Verona. But because the minds of the wicked swell with pride the more they are honored, Decius, puffed up with arrogance, began to covet the throne and plot the death of his master. So when the emperor was resting in his tent, Decius snuck inside and murdered his sleeping master; he then won over the army that had come with the emperor through prayers, money, gifts, and promises, and hurried at a fast pace toward the royal city. Hearing this, Philip the Younger was terrified and, as Sicardus says in his chronicle, entrusted the entire treasury of his father and his own to Blessed Sixtus and Saint Lawrence, so that if he were killed by Decius, they would distribute the treasure to the churches and the poor. Don't let it bother you that the treasures Blessed Lawrence distributed aren't called the emperor's treasures, but the Church's; it's possible that along with Emperor Philip's treasures, he also distributed some of the Church's own. Or perhaps they are called the Church's treasures because Philip had left them to the Church to be distributed to the poor. Though it remains a matter of doubt. There is a strong question about whether Sixtus was actually there at that time, as will be discussed later; afterwards, Philip fled and hid himself from the face of Decius, so the senate went out to meet Decius and confirmed him in the imperial power.
The Martyr's Path
Lawrence follows his bishop Sixtus to martyrdom, distributing the Church's wealth to the poor and converting his jailer, Hippolytus.
To avoid appearing as though he had killed his master out of treachery, but rather out of a zeal for idolatry, he began to persecute the Christians most cruelly, ordering them to be slaughtered without any mercy; in this persecution, many thousands of martyrs fell, among whom Philip the Younger was also crowned in martyrdom. After this, Decius began an investigation into his master's treasure, and the blessed Sixtus was brought before him as one who worshipped Christ and held the emperor's treasures; Decius then ordered him to be taken to prison, so that through the torments inflicted he might deny Christ and betray the treasures. The blessed Lawrence, following after him, cried out: "Where are you going without your son, Father?" "Where are you hurrying, holy priest, without your deacon?" "You were never accustomed to offer the sacrifice without a minister." "What have you found in me that displeases your fatherhood?" "Have you found me to be unworthy?" "Test me, then, to see if you have chosen a suitable minister, to whom you have entrusted the distribution of the Lord's blood." Blessed Sixtus said to him, "I am not deserting you, my son, nor am I leaving you behind; rather, greater struggles for the faith of Christ are owed to you." We, as old men, are taking on a lighter battle, but for you, as a young man, a more glorious triumph over the tyrant awaits: in three days you will follow me, the priest, as a deacon." He gave him all the treasures, instructing him to distribute them to the churches and the poor. Blessed Lawrence, therefore, diligently sought out the Christians day and night and ministered to each one as there was need. He came to the house of a certain widow who had hidden many Christians in her home, and who was being held back by a long-standing headache; Saint Lawrence, however, healed her of the headache through the laying on of hands, and while washing the feet of the poor, he gave alms to everyone. That same night, coming to the house of a certain Christian, he found a blind man there and, making the sign of the cross, restored his sight. When, however, Blessed Sixtus would not consent to Decius nor sacrifice to the idols, he ordered him to be led away to be beheaded. Blessed Lawrence, running after him, cried out, "Don’t leave me behind, holy father, because I have already spent the treasures you entrusted to me." Then the soldiers, hearing about the treasures, seized Lawrence and handed him over to the tribune Parthenius. He himself brought him before Decius, to whom Decius Caesar said, "Where are the treasures of the Church that we know you've hidden away?" When he didn't answer him, he handed him over to the prefect Valerian, with orders that he either reveal the treasures and sacrifice to the idols, or else be made to die through various tortures and punishments. Valerian, however, handed him over for safekeeping to a prefect named Hippolytus, who kept him in prison with many others. Now, there was a pagan in custody there named Lucillus, who had lost his sight from weeping. When Lawrence promised to restore his sight if he would believe in Christ and receive baptism, he urgently asked to be baptized. So Lawrence took water and said to him, "Everything is washed away in confession." After carefully questioning him on the articles of faith and hearing the man confess his belief in everything, he poured water over his head and baptized him in the name of Christ. Because of this, many blind people came to him and returned having been given their sight by him. Seeing this, Hippolytus said to him, "Show me the treasures." Lawrence said to him, “Hippolytus, if you believe in the Lord Jesus Christ, I will show you the treasures and promise you eternal life.” Hippolytus replied, “If you back up your words with actions, I’ll do what you urge.” That same hour, Hippolytus believed and received holy baptism along with his household. Once baptized, he said, “I saw the souls of the innocent rejoicing in happiness.” After this, Valerian sent word to Hippolytus to bring Lawrence before him. Lawrence said to him, “Let’s both go together, because glory is being prepared for both you and me.” So they both came to the tribunal, but the inquiry about the treasure began again; Lawrence, however, asked for a three-day delay, which Valerian granted him under the custody of Hippolytus. During these three days, Lawrence gathered the poor, the lame, and the blind, and presented them in the Sallustian Palace before Decius, saying, “Look, these are the eternal treasures that never diminish, but grow; they are distributed among individuals and found in everyone, for their hands have carried these treasures up to heaven.”
The Fire of Faith
Lawrence endures the torture of the iron grid with joy, testifying to the light of Christ until his death.
Valerian, in the presence of Decius, said, "Why do you keep changing your mind about so many things?" Offer sacrifice right now, and give up your magic arts. Lawrence replied, "Who should be worshipped: the one who was created, or the one who created everything?" Enraged, Decius ordered him to be beaten with scourges and had every kind of torture brought before him; but when he ordered him to offer sacrifice to escape these torments, Lawrence answered, "You fool, I have always longed for this feast." Decius said to him, "If this is a feast to you, then bring out your fellow godless friends so they can feast with you." Lawrence replied, "They have already given their names in heaven, and so you are not worthy to look upon them." Then, at Decius’s command, he was stripped and beaten with clubs, and burning plates were applied to his sides; Lawrence said, "Lord Jesus Christ, God from God, have mercy on me, your servant, for when I was accused, I did not deny your holy name, and when I was questioned, I confessed you as Lord." "But you won't be able to deceive me for long." I call the gods and goddesses to witness that unless you offer sacrifice, you'll be put to death by various tortures. Then he ordered him to be beaten for a very long time with leaded whips, but Lawrence prayed, saying: "Lord Jesus Christ, receive my spirit." Then, with Decius listening, a voice sounded from heaven: "Many more struggles are still owed to you." Then Decius, filled with rage, said: "Roman men, you've heard the demons comforting this sacrilegious man, who doesn't worship our gods, nor fear tortures, nor tremble before angry princes." He ordered him to be whipped again. But Lawrence, smiling, gave thanks and prayed for those standing by. At that same hour, a soldier named Romanus believed and said to blessed Lawrence: "I see a most beautiful young man standing before you and wiping your limbs with a linen cloth; I adjure you by God, don't abandon me, but hasten to baptize me." Decius said to Valerian: "I think we've already been defeated by magic arts." He therefore ordered him to be released from the rack and locked in the custody of Hippolytus; Romanus, however, bringing a pitcher with water, fell at the feet of Lawrence and received holy baptism from him. When Decius found out about this, he ordered Romanus to be beaten with clubs. Because Romanus freely professed himself a Christian, he was beheaded by Decius's order, and that same night Lawrence was brought before Decius. But when Hippolytus was weeping and crying out that he was a Christian, Lawrence said to him, "Hide Christ more deeply in your inner self, and when I call out, listen and come." So every kind of torture was brought out. Decius then said to Lawrence, "Either you will sacrifice to the gods, or this night will be spent on you with tortures." Lawrence replied to him, "My night has no darkness, but everything is made clear in the light." Decius said, "Bring an iron bed, so that the stubborn Lawrence may rest on it." The guards stripped him and stretched him out on an iron grate, and after placing coals underneath, they pressed him down with iron forks. Lawrence said to Valerian, "Learn, you wretch, that your coals provide me with refreshment, but for you they mean eternal punishment. The Lord himself knows that when I was accused, I didn't deny him; when I was questioned, I confessed Christ; and now that I am being roasted, I give thanks." With a cheerful face, he said to Decius, "Look, you wretch, you've roasted one side; turn the other and eat." Giving thanks, he said: “I give thanks to you, Lord, because I have been found worthy to enter your gates,” and in this way he gave up his spirit. Confused, Decius left with Valerian for the palace of Tiberius, leaving the body on the fire, which Hippolytus snatched away in the morning and buried with the priest Justin in the Verano field, having treated it with spices. The Christians, therefore, fasted for three days and held vigils, wailing and shedding tears. Whether it is true that Lawrence suffered martyrdom under this Emperor Decius is doubted by many, since in the chronicles Sixtus is read to have lived long before Decius. Eutropius, however, asserts this, saying, “Decius, stirring up persecution against the Christians, killed, among others, the blessed deacon and martyr Lawrence.” In one quite authentic chronicle, however, it is said that he did not suffer martyrdom under the Emperor Decius who succeeded Philip, but under a certain Decius the Younger, who was a Caesar, not an emperor. For between the Emperor Decius and Decius the Younger, under whom Lawrence is said to have suffered, many emperors and supreme pontiffs intervened. See the note on s7.
Chronicles and Miracles
A discussion of the chronological discrepancies in the saint's life, followed by accounts of his miraculous intercession.
In fact, as it says in that same place, after Gallus and his son Volusianus succeeded Decius in the empire, Valerian and Gallienus held the empire after them. They say that Valerian and Gallienus made the younger Decius a Caesar, but not an emperor. In ancient times, emperors occasionally made others Caesars, though not Augusti or emperors. As we read in the chronicles, Diocletian made Maximian a Caesar, and later promoted him from Caesar to Augustus. During the reign of these emperors—Valerian and Gallienus—Sixtus held the Roman see. Therefore, this Caesar, called Decius, who was never made emperor, put the blessed martyr Lawrence to death. That is why the legend of the blessed Lawrence never calls him Emperor Decius, but only Decius the Caesar. Emperor Decius reigned for only two years and put the blessed Pope Fabian to death; Fabian was succeeded by Cornelius, who suffered under Volusianus and Gallus. Cornelius was succeeded by Lucius, and Lucius by Stephen, who suffered under Valerian and Gallienus, who reigned for fifteen years. Stephen was succeeded by Sixtus. These things are found in that chronicle. The chronicles of Eusebius, Bede, and Isidore all agree that Pope Sixtus did not live during the reign of Emperor Decius, but rather under Gallienus. However, another chronicle notes that Gallienus went by two names—Gallienus and Decius—and that Sixtus and Lawrence suffered under him around the year 257. Godfrey makes the same point in his book, the Pantheon, confirming that Gallienus was also known as Decius and that Sixtus and Lawrence suffered during his rule. If these accounts are accurate, then John Beleth’s position could be correct. Gregory relates in his Dialogues that there was a certain nun named Sabina who, while she maintained chastity of the flesh, did not restrain the boldness of her tongue. After she was buried in the church of Saint Lawrence, in front of the martyr's altar, one part of her body remained untouched by demons while the other was burned, so that by morning the scorching was clearly visible. Gregory of Tours also writes that when a priest was repairing a church of Saint Lawrence and a beam turned out to be too short, he asked Saint Lawrence to help him in his need, just as he had once cared for the poor. It suddenly grew so much that a significant piece was left over, which the priest cut into small bits and used to heal many infirmities. Blessed Fortunatus confirms the same thing. This happened at the fortress of Prioras in Italy. Furthermore, a priest named Sanctulus—as Gregory reports in his Dialogues—wanted to restore the church of Saint Lawrence that the Lombards had burned, so he hired many workmen. One day, when he had nothing to set before them, he prayed and then looked into the oven, where he found a very white loaf of bread. But since it seemed barely enough to feed three people for one meal, Lawrence, not wanting his workmen to go without, made the bread multiply so that it provided food for all the workers for ten days. In the church of Saint Lawrence in Milan, as Vincent records in his chronicle, there was a crystal chalice of wondrous beauty. When it was being carried to the altar by a deacon during a certain feast, it slipped from his hands, fell to the ground, and shattered instantly. But the grieving deacon gathered up the fragments, placed them on the altar, and prayed to Saint Lawrence; he then received the chalice back whole and restored. G. It is also read in the book of the miracles of the Blessed Virgin that there was a certain judge in Rome named Stephen, who would gladly accept bribes and pervert the judgments of many. He violently seized three houses belonging to the church of Saint Lawrence and one garden belonging to Saint Agnes, holding these stolen properties unjustly. It happened, however, that he died and was brought before the judgment of God. Lawrence approached him with great indignation, gripped his arm for a very long time, and tormented him with intense pain. Saint Agnes, however, along with the other virgins, refused to look at him and turned her face away. Then the judge, passing sentence upon him, said: 'Because he stole what belonged to others and, by accepting bribes, sold the truth, let him be handed over to the place of Judas the traitor.' Saint Projectus, however, whom this same Stephen had loved dearly during his life, approached Saint Lawrence and Saint Agnes and begged for mercy on his behalf. Because they and the blessed Virgin were praying for him, it was granted that his soul should return to his body and perform penance there for thirty days. Furthermore, he received a command from the blessed Virgin to recite the psalm 'Blessed are those whose way is blameless' every day of his life; and when he returned to his body, his arm was so black and scorched, as if he had suffered this in the flesh, a mark that remained on him as long as he lived. So, after restoring the stolen goods and finishing his penance, he departed to the Lord on the thirtieth day. It's written in the life of Emperor Henry that while he and his wife Kunigunde lived together as virgins, the devil stirred up suspicion in a certain knight against his wife, and the Emperor forced her to walk barefoot over fifteen glowing plowshares; as she stepped onto them, she said, "Christ, as you know that I have remained untouched by Henry and by all others, so help me." Henry, however, moved by shame, struck her on the cheek, and a voice said to him, "The Virgin Mary has cleared you of the charge regarding her virginity." Therefore, she walked across the entire glowing mass unharmed. When the Emperor had died, a great multitude of demons was passing before the cell of a certain hermit, who opened his window and asked the last one who they were. He replied, "We are a legion of demons, and we're hurrying to the death of the Emperor, to see if by chance we can find anything of our own in him." When adjured to return to himself, the demon came back and said, "We accomplished nothing, because when the false suspicion of his wife and other evils, and even his good deeds, were placed on the scales, that scorched Lawrence brought a golden pot of immense weight; and while we seemed to have the upper hand, that part he threw on the other side of the scale weighed much more." He called the pot a chalice, which the said Caesar had had made for the church of Eichstätt in honor of Saint Lawrence, for whom he had a special devotion; because of its size, it had two handles. It was found that the Emperor had indeed died at that time and that one handle of the chalice had been broken. Gregory reports in his register that when his predecessor wanted to improve something at the body of Saint Lawrence and didn't know where the body was, the body was suddenly opened in ignorance, and all who were present—both monks and sacristans who had seen his body—died within ten days.
The Excellence of the Martyr
A theological analysis of why Lawrence's martyrdom is uniquely excellent, focusing on his fortitude, charity, and liturgical honors.
It’s worth noting that the passion of blessed Lawrence stands out as the most excellent among the passions of the other holy martyrs, specifically in four respects, as gathered from the teachings of Saint Maximus the bishop and blessed Augustine. First, in the bitterness of his passion; second, in its effect or utility; third, in his constancy or fortitude; and fourth, in the wondrous struggle and manner of his victory. First, then, it was most excellent in the bitterness of the punishment; regarding this, blessed Maximus the bishop—or, according to some texts, Ambrose—says: 'Brothers, blessed Lawrence did not have a brief or simple passion.' For he who is struck by the sword dies once, and he who is plunged into a furnace of flames is freed in a single moment; but this man was tortured by a long and manifold punishment, so that death was not lacking to him for the torment, yet it was lacking for the end. We read that the blessed boys walked in the flames of their punishments and trampled fiery globes with their feet; hence, blessed Lawrence is to be preferred with no less glory, since they walked in the flames of punishment, while he lay down in the very fire of his own torment—they trampled the fires with the soles of their feet, he extinguished them by the spreading of his sides; they stood in the punishment praying to the Lord with raised hands, he lay prostrate in his punishment, praying to the Lord with his whole body. And it’s worth noting that blessed Lawrence is said to hold the primacy among the other martyrs after blessed Stephen, not because he endured a greater punishment than the others, since many are recorded to have endured such a punishment, and some even greater, but this is said because of six causes occurring together. First, because of the place of his passion, since he suffered in Rome, which is the head of the world and where the apostolic see is located. Second, because of the office of preaching, because he diligently fulfilled the office of preaching. Third, because he distributed his treasures in a praiseworthy way, wisely giving everything to the poor. Master William of Auxerre presents these three reasons. Fourth, because of the authenticated and approved nature of his martyrdom; for although greater torments are read of in the cases of some others, such accounts are not considered authentic and are sometimes called into doubt, whereas the passion of this saint is highly solemn and approved within the Church, which is why many saints in their sermons approve and confirm his passion. Fifth, because of his rank of dignity, for he was the archdeacon of the Apostolic See, after whom, as they say, no archdeacon has risen in the Roman See. Sixth, because of the cruelty of his torments, as he endured the most severe punishments, being roasted on an iron grid. Hence, blessed Augustine says of him: he ordered that his limbs, already torn and cut by many lashes, be roasted over a fire, so that upon the iron grid—which, from the continuous heat, already had the power to burn—the alternating turning of his members would make his torture more intense and his suffering more prolonged. Second, it was most excellent in its effect or utility. For the very bitterness of the punishment, according to Augustine and Maximus, made him sublime in glorification, celebrated in opinion and fame, praiseworthy in devotion, and distinguished in imitation. First, therefore, he is exalted in glory; as Augustine says: 'You raged, persecutor, against the martyr, but you only added to his palm of victory as you piled on the punishment.' Maximus, or according to some, Ambrose, says: 'Although his limbs were reduced to ash, the strength of his faith wasn't; he endured the destruction of his body, but gained the profit of salvation.' Likewise, Augustine says: 'Truly blessed is the body that didn't let its torment change its faith in Christ, but which holy religion crowned for rest.' Second, he is celebrated in opinion and fame. Maximus, or according to some books, Ambrose, says: 'We can compare the blessed martyr Lawrence to a grain of mustard seed, because, crushed by various sufferings, he deserved to spread the fragrance of his mystery throughout the whole world by the grace of his life; for he who was once humble, unknown, and common in the body, once he was harassed, torn, and burned, poured out the scent of his nobility to all the churches throughout the world.' The same author says: 'It is holy and pleasing to God that we venerate the birthday of Saint Lawrence with special devotion, for the Church of Christ, victorious in his radiant flames, shines forth even to this day throughout the whole world.' The same author says: 'For the illustrious martyr stood out in his passion with such glory that he illuminated the entire world.' Third, he is praiseworthy in devotion. Augustine explains in three reasons why he should be praised and received with devotion, saying: 'We ought to receive the blessed man Lawrence with total devotion: first, because he surrendered his precious blood for God; second, because God conferred upon him no small prerogative, showing what the Christian faith ought to be, in whose fellowship the martyrs have earned a place; third, because he was of such great and holy conduct that he found the crown of martyrdom in a time of peace.' Fourth, he made him distinguished by his example. Augustine says: this is the whole reason for the passion for which the holy man was condemned to death—so that he might encourage others to be like him. He provides an example for us in three ways. First, in his strong endurance of adversity. Augustine says that when it comes to instructing the people of God, there is no more useful model than the martyrs. Easy eloquence becomes a reason for exhortation, but it is effective for persuasion. Yet examples are more powerful than words, and it is worth more to teach by action than by voice. In this most excellent kind of teaching, the blessed martyr Lawrence showed his persecutors how glorious a dignity he possessed; his wonderful strength of spirit not only refused to yield, but even strengthened others by the example of his endurance. Second, in the greatness and fervor of his faith. Maximus or Ambrose says that by conquering the persecutor's flames through his own faith, he showed us how to overcome the fires of Gehenna through the fire of faith, and how not to fear the day of judgment through the love of Christ. Third, in burning devotion. The same author, or Ambrose, says that Lawrence clearly illuminated the world with the same light by which he himself was kindled, and with the flames he endured, he warmed the hearts of all Christians. Regarding these three, Maximus or Ambrose also says in some books that by the example of blessed Lawrence, we are provoked to martyrdom, kindled to faith, and warmed to devotion. Third, he was most excellent in constancy or fortitude. Regarding his constancy and fortitude, blessed Augustine says that blessed Lawrence remained in Christ through the tyrannical interrogation, through the harshest threats, and through to his death. In that long death, because he had eaten well and drunk well, he was so nourished by that food and made drunk by that cup that he felt no torments, did not yield, but succeeded into the kingdom. Moreover, he was so constant and firm that he not only didn't succumb to the torments, but even from the torments themselves—as is held in the words of blessed Maximus—he was made more perfect in fear, more fervent in love, and more joyful in ardor. Regarding the first, it says: he is stretched out over the glowing coals of the flames and turned over on his sides again and again, but the more he suffers these torments, the more patiently he calls upon Christ the Lord. As for the second, Maximus—or according to some books, Ambrose—says: when a mustard seed is crushed, it ignites; when Lawrence suffers, he is set aflame. The same author says: in a new kind of wonder, one person tortures her, and others in their cruelty carry out the torments, but these harsher punishments only made Lawrence more devoted to the Savior. Regarding the third, it says: his heart grew so strong in faith and in the magnanimity of Christ that, despising the tortures of his own body, he mocked his insane torturer and triumphantly laughed at his fires. Fourth, he was most excellent in his miraculous struggle and in his manner of victory; for as we gather from the words of the blessed Maximus and Augustine, the blessed Lawrence in a sense had five exterior fires, which he nonetheless bravely overcame and extinguished: the first was the fire of Gehenna, the second the fire of material flame, the third of carnal concupiscence, the fourth of burning avarice, and the fifth of raging insanity. Regarding the extinguishing of the first fire, namely Gehenna, Maximus says: could he possibly yield to the momentary punishment of the body, when his faith was extinguishing the eternal heat of Gehenna? Likewise: he passed through the momentary and earthly fire, but he escaped the flame of Gehenna that burns forever. Regarding the extinguishing of the second fire, namely material flame, Maximus—or according to some books, Ambrose—says: he labors in a bodily fire, but divine ardor has restrained the material heat. Likewise: although the wicked king laid on wood and added greater fires, the blessed Lawrence did not feel these flames because of the heat of his faith. Augustine also says: The love of Christ could not be overcome by flame, and the fire that burned on the outside was weaker than the one that kindled within. Regarding the extinguishing of the third fire—that is, carnal desire—Maximus says: Behold, blessed Lawrence passed through the fire; he didn't shudder, scorched by it, but shone, illuminated. He burned so that he wouldn't be set on fire, and he was scorched so that he wouldn't be consumed. Regarding the extinguishing of the fourth fire, namely greed: how the greed of those who craved treasures vanished and was frustrated. Augustine says: A person greedy for money and an enemy of truth is armed with a double torch—greed, to snatch gold; and impiety, to take away Christ. You gain nothing, you accomplish nothing, human cruelty; the mortal material is stripped away from your inventions, and as Lawrence departs for heaven, you fail in your own flames. Regarding the extinguishing of the fifth fire, namely raging insanity: how the insanity of the persecutors was frustrated and annihilated. Maximus says: With the ministers of the flames overcome, he restrained the fire of an all-consuming, raging insanity. The devil's intention succeeded only to this extent: that the faithful man might ascend gloriously to his Lord, and the cruelty of the persecutors, drenched in its own fires, might be rendered sluggish. That the insanity of the persecutors was indeed a fire, he shows when he says: The raging pagan prepares a burning gridiron, so that he might avenge the flames of his own indignation with fire. Nor is it any wonder if he overcame these five exterior fires, since from the words of the aforementioned Maximus we have three refreshments that he held within, and he carried three fires in his heart, through which he both mitigated every exterior fire with refreshment and overcame it with a greater fire of ardor. The first refreshment was the longing for the heavenly kingdom; the second, meditation on the divine law; the third, purity of conscience. Through this triple refreshment, he caused every exterior fire to be extinguished and rendered it cold. Regarding the first refreshment, which is the longing for the heavenly homeland, Maximus—or Ambrose, according to some books—says: Blessed Lawrence couldn't feel the torments of the fires, for he possessed the refreshment of paradise in his senses. Also: The scorched flesh lies before the tyrant's feet, a lifeless body; it suffers no harm on earth, for its soul dwells in the heavens. Regarding the second refreshment, which is meditation on the divine law, Maximus or Ambrose says: While he thinks on the precepts of Christ, everything he suffers is cold to him. Regarding the third refreshment, which is the purity of conscience, he says: the most courageous martyr burns and is scorched through and through, yet as he contemplates the kingdom of God, he exults as a victor in the refreshment of his conscience. Nevertheless, as Maximus shows, he possessed three interior fires through which he overcame all exterior fires with a greater conflagration: the first was the greatness of his faith, the second was his burning love, and the third was the true knowledge of God, which radiated through him like fire. Regarding the first fire, the same author—or Ambrose—says: to the extent that the ardor of faith burns within him, to that same extent the flame of his torture grows cold. We also read in the Gospel that the Savior's fire is the fervor of faith: 'I have come to cast fire upon the earth.' Kindled by this fire, therefore, the blessed Lawrence did not feel the burning of the flames. Regarding the second fire, the same author—or Ambrose—says: the martyr Lawrence burned outwardly with the fires of the raging tyrant, but a greater flame, the love of Christ, scorched him inwardly. Regarding the third fire, he says: the most savage flame of the persecutor could not overcome the most courageous martyr, because his mind was burning, kindled far more ardently by the rays of truth. Likewise: kindled by hatred of perfidy and love of truth, he either didn't feel the flame applied to him from without, or he overcame it. Lawrence, however, possesses three privileges among the other martyrs regarding his office. The first is in the vigil, for he alone among the martyrs has a vigil; but the vigils of the saints have been changed into fasts today because of many disorders. It was the custom of old (as Johannes Beleth reports) for people to come to church on the feast days of the saints with their wives and daughters and to spend the night there with candles. But because many adulteries were committed during these vigils, it was decreed that the vigils should be converted into fasts, though the ancient name was retained, because they are still called vigils, not fasts. The second is in the octave; for he alone, along with Stephen, has an octave among the martyrs, just as Martin does among the confessors. The third privilege is the repeating of antiphons, a distinction held only by him and Paul; yet Paul holds it because of the excellence of his preaching, while he holds it because of the excellence of his martyrdom.
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Laurentius dicitur quasi lauream tenens, quae est corona de lauro facta, quia olim de hujusmodi ramis victores coronabantur. , Haec autem arbor est victoriae ostensiva, continua viriditate amoena, odore grata et efficacia virtuosa. Beatus igitur Laurentius dicitur à lauro, quia victoriam obtinuit in sui passione, unde et confusus Decius dixit: puto, quia jam victi sumus, Viriditatem habuit in cordis munditia et puritate, unde et dixit: mea nox obscurum non habet etc. Odorem habnit per memoriae perpetuitatem, uude: dispersit, dedit pauperibus et ideo justitia ejus manet in saeculum saeculi. Beatus Maximus: quomodo non in aeternum hujnsmodi manet justitia, quam et sancto complevit opere et gloriosissimo martirio consecravit, Efficaciam per virtuosam praedicationem, per quam Lucillun, Hyppolitum et Romanum )convicit, Hujusmodi autem arboris efficacia est, quia calculum frangit, surditati subvenit, fulmen non metuit. Sic Laurentius frangit cor durum, spiritualem reddit auditum, protegit a fulminesententiae reproboram. Laurentius martir et levita genere Hispanus a beato Sixto Romam deductus est. Nam sicut dicit magister Johannes Beleth, cum idem beatus Sixtus in Hispauiam profectus esset, duos juvenes ibidem reperiens, scilicet Laurentium et Vincentium ejus cognatum morum honestate compositos et in omui actione praeclaros , ipsos secum Romam abduxit, quorum alter, scilicet Laurentius, secum Romae mansit, Vincentius vero in Hispaniam rediit et ibi glorioso martirio vitam finivit.
Vincentius. antem in juvenili aetate sub Dyocletiano et Daciano passus est. Sed inter Deciam,et Dyocletianum fluxerunt anni circiter XL et imperatores septem medii fuerunt, ut tunc beatus Vincentius non potuerit juvenis exstitisse, Beatus autem Sixtus Laurentium. suum archidyaconum ordinavit. Eodem tempore Philippus imperator et filius suus nomine Philippus fidem Christi receperant et christiani efecti ecclesiam sublimare plurimum nitebantur. Iste Philippus primus imperator fuit, qui fidem Christi recepit, quem Origenes, ut dicitur, ad fidem convertit, licet alibi legatar, quod beatus Pontius eum converterit, Regnavit autem anno M ab urbe condita, ut inillesimus annus Romae Christo potius quam ydolis dedicaretur. Qui quidem annus millesimus fuit a Romanis cum ingenti ludorum et spectaculorum apparatu celebratus. Erat autem Philippo imperatori miles quidam nomine Decius in armis bellicis multum strenuus et famosus.
Cum autem iisdem temporibus Gallia rebéllaret, illuc imperator Decium misit, ut rebellantem Galliam Romano imperio subjugaret. Missus Decias prospere cuncta gessit et ad libitum potitus victoria Romam rediit, Audiens imperator ejus adventum, eum altius honorificare voluit-et eidem a Roma usque ad Veronam obvius ivit. Sed quia malorum mentes, quo magis se honorari sentiunt, eo amplius per superbiam intumescunt, Decius in superbiam elatus imperium coepit ambire ct de morte sui domini pertractare. Cum igitur imperator in stratu suo sub papilione quiesceret, Decius papilionem latenter introivit et dormientem dominum jugulavit, exercitum autem, qui cum imperatore venerat, ad se prece et pretio, muneribus et promissis attraxit et ad urbem regiam gradu concito properavit. Audiens hoc Philippus minor extimnuit et totum thesaurum patris et suum, ut ait Sicardus in chronica sua, beato Sixto et sancto Laurentio commendavit, ut, si ipsum a Decio interfici contingeret, thesaurum ipsum ecclesiis et pauperibus erogarent. Nec te moveat, quod thesauri, quos beatus Laurentius dispensavit, non dicuntur thesauri imperatoris, sed ecclesiae, quia potuit esse, quod cum ipsis thesauris Philippi imperatoris aliquem etiam thesaurum ecclesiae dispensavit. Vel forte ideo dicuntur thesauri ecclesiae, quia Philippus eos reliquerat ecclesiae panperibus dispensandos. Licet habeat dubitationem.
vehementem, utrnm Sixtus tunc temporis fuerit, sicut infra dicetur, Postea Philippus aufagit et se a facie Decii occultavit, senatus igitur obviam Decio processit et ipsum in imperium confirmavit:
Ne vero proditorie, sed zelo ydololatriae dominum suum occidisse videretur, christianos coepit crudelissime persequi, praecipiens illos sine ulla misericordia trucidari, In hac persecutione multa millia martirum corruerunt, inter quos et Philippus junior martirio est coronatus. Post hoc Decius de thesauro domini sui inquisitionem faciens, oblatus est ei beatus Sixtus, tamquam qui Christum coleret et imperatoris thesauros haberet, Tunc Decius jussit eum in carcerem recipi, ut per illata tormenta Christum negaret et thesauros proderet. Beatus autem Laurentius ipsum sequens post eum clamabat: quo progrederis sine filio, pater? quo, sacerdos sancte, sine dyacono properas? Tu nunquam sine ministro sacrificium offerre consuevceras. Quid in me displicuit paternitati tuae? numquid degenerem me probasti? Experire certe, utrum idoneum ministrum elegeris, cui commisisti dominici sanguinis dispensationem.
Cui beatus Sixtus dixit: non ego te desero, fili, neque derelinquo, sed majora tibi debentur pro fide Christi certamina. Nos quasi senes levioris pugnae cursum recipimus, te antem quasi juvenem manet de tyranno gloriosior triumphus: post triduum me sequeris sacerdotem levita. Deditque ei omnes thesauros praecipiens, ut ecclesiis et pauperibus erogaret. Beatus igitur Laurentius christianos die ac nocte diligenter quaesivit et unicuique, prout opus fuerat, ministravit. Venit ad domum cujusdam viduae, quae multos christianos in domo sua absconderat, quam longus dolor capitis detinebat, sanctus autem Laurentius per impositionem manus eam a dolore capitis liberavit et pauperibus pedes lavans omnibus elemosinam dedit, Eadem nocte in domo cujusdam christiani veniens quendam caecum ibidem reperit et facto signo crucis eum illuminavit. Cum autem beatus Sixtus Decio nollet consentire nec ydolis immolare, ipsum ad decollandum duci praecepit. Accurrens autem beatus Laurentius post ipsum clamavit: noli me derelinquere, pater sancte, quia thesauros tnos jam expendi, quos tradidisti mihi. Tune milites audientes thesauros Laurentium tenuerunt et Parthenio tribuno tradiderunt.
Ipse autem eum Decio praesentavit, cui Decius Caesar ait: ubi sunt thesauri ecclesiae, quos apud te cognovimus esse reconditos? Qui cum sibi non responderet, tradidit eum Valeriano praefecto, ut aut thesauros prodat et ydolis sacrificet aut diversis eum interire faciat suppliciis et tormentis. Valerianus autem cuidam praefecto nomine Hyppolito in custodiam eum tradidit, quem ille cum multis aliis in carcere. reclusit, Erat autem in custodia ibi quidam gentilis nomine Lucillus, qui plorando lumen oculorum amiserat, Cui cum Laurentius lumen se restaurare promitteret, si in Christum crederet et baptisma susciperet, ille se instantius baptizari postulavit. Accipiens ergo aquam Laurentius dixit ei: omnia iu confessione lavantur. Cumque ipsum de articulis fidei diligenter interrogasset et ille omnia se credere confessus fuisset, aquam super caput ejus effudit et ipsum in Christi nomine baptizavit. Quapropter multi ad eum caeci veniebant et ab eo illuminati rediebant. Hoc videns Hyppolitus dixit ei: ostende mihi thesauros.
Cui Laurentius: o Hyppolite, si in dominum Jesum Christum credideris, et thesauros tibi ostendo et vitam aeternam promitto. Cui Hyppolitus: si dicta factis compenses, faciam, quod hortaris. Eadem hora Hyppolitus credidit et sacrum baptisma cum fatnilia sua suscepit. Baptizatus autem ait: vidi animas innocentium laetas gaudere. Post hoc mandavit Valerianus ad Hyppolitum, nt Laurentium praesentaret. Cui Laurentius ait: ambulemus ambo pariter, quia mihi et tibi gloria praeparatur. Ad tribunal ergo ambo veniunt set fit iterum inquisitio de thesauro, Laurentius autem tridno inducias petiit, quas Valerianus eidem sub Hyppoliti custodia concessit. In hoc triduo Laurentius pauperes claudos et caecos collegit et eos in palatioSalustiano coram Decio praesentavit dicens : ecce isti sunt thesauri aeterni, qui nunquam minuuntur, sed crescunt, qui in singulis disperguntur et in omnibus inveniuntur, horum enim manus thesauros in coelum deportaverunt.
Valerianus praesente Decio dixit: quid variaris per multa? jam nunc sacrifica et magicam artem depone. Qui Laurentius: quis debet adorari, qui factus est, an qui fecit? Iratus Decius jussit eum scorpionibus caedi et omne genus tormentorum ante ipsum deferri, Quem cum sacrificare juberet, ut haec tormenta evaderet, respondit: infelix, has epulas semper optavi. Cui Decius: si epulae istae sunt, tibi similes pande profanos, ut tecum pariter epulentur. Cui Laurentius: jam in coelis nomina sua dederunt et ideo eorum aspectibus non es dignus. Tuncjubente Decio nudus fustibus caeditur et ardentes laminae ad latera apponuntur, dixitque Laurentius: domine Jesu Christe, Deus de Deo, miserere mei servi tui, quia accusatus non negavi nomen sanctum tuum, interrogatus te dominum confessus sum. me autem deludere diu non valebis.
Testor Deos Deasque, quia, nisi sacrificaveris, diversis suppliciis perimeris. Tunc jussit eum plumbatis diutissime caedi, Laurentius autem oravit dicens: domine Jesu Christe, accipe spiritum meum. Tunc audiente Decio vox de coelo insonuit: adhuc tibi multa certamina debentur. Tunc Decius furore repletus dixit: viri Romani, audistis daemones istum sacrilegum consolantes, qui nostros Deos non colit nec tormenta metuit nec iratos principes expavescit. Jussit ergo eum iterum scorpionibus. caedi, subridens autem Laurentius gratias egit et pro adstantibus exoravit, Eadem hora miles quidam nomine Romanus credidit et beato Laurentio dixit: video ante te juvenem pulcherrimum stantem et membra tua cum linteo tergentem, adjuro te per Deum, ne me derelinquas, sed festina me baptizare. Dixitque Decius Valeriano: puto, "quod jam per artem magicam victi sumus. Jussit ergo euam de cathasta solvi et in custodia Hyppoliti recludi, Romanus autem afferens ureeum cum aqua ad pedes Laurentii procidit et sacrum ab eo baptisma suscepit.
Quod ubi Decius comperit, Romanum fustibus caedi jussit, qui cum libere se christianum profiteretur, jussu Decii decollatus est, Eadem nocte Laurentius ad Decium adducitur. Cum autem Hyppolitus fleret et se christianum esse clamaret, dixit ad eum Laurentius: in interiori homine magis Christum absconde et, dum clamavero, audi et veni. Omnia igitur tormentorum genera afferuntur. Dixit ergo Decius Laurentio: ant Diis sacrificabis aut nox ista in te cum suppliciis expendetar. Cui Laurentius: mea nox obscurum non habet, sed omnia in luce clarescunt. Dixitque Decius : afferatur lectus ferreus, ut requiescat in eo contumax Laurentius. Ministri ergo eum exuerunt et super cratem ferream extenderunt et prunis suppositis eum cum furcis ferreis compresserunt, dixitque Laurentius Valeriano: disce, miser, quia carbones tui mihi refrigerium, tibi autem aeternum supplicium praestant, quia ipse dominus novit, quod accusatus non negavi eum, interrogatus Christum confessus sum, assatus gratias ago. Dixitque hilari vultu ad Decium: ecce, miser, assasti unam partem, gira aliam et manduca.
Et gratias agens dixit: gratias tibi ago, domine, quia januas tuas ingredi merui, et sic spiritum emisit. Counfusus Decius cum Valeriano abiit in palatium Tyberii relicto corpore super ignem, quod Hyppolitus mane rapuit et cam Justino presbitero in agro Verano conditum aromatibus sepelivit. Ghristiani igitur jejunantes triduo vigilias celebrarunt, mugitus dantes et laerimas effundentes. Utrum antem hoc verum sit, quod Laurentius sub isto Decio imperatore martirium sit passus, a multis dubitatur, cum in chronicis Sixtus longe fuisseante Decium legatur. Eutropius autem hoc asserit dicens: Decius persecutionem in christianos movens inter caeteros beatum levitam et martirem Laurentium necavit. In quadam autem chronica satis authentica dicitur, quod non sub Decio imperatore, qui Philippo successit, sed sub quodam Decio minore, qui Caesar, non imperator exstitit, martirium passus fuit. Nam inter Decium imperatorem ct Decium minorem, sub quo Laurentius dicitur passus, plurimi imperatores et summi pon. tifices intermedii exstiterunt.
Etenim, ut ibidem dicitur, cum Decio imperalori Gallus et Volusianus ejus filius in imperio successissent et Valerianus cum Gallieno post eosdem imperium tenuis. Sent, dicti Valerianus et Gallienus minorem Decium Caesarem, non imperatorem fecerunt. Nam antiquitus quandeque aliqui ab imperatoribus fiebant Caesares, non tamen Augusti vel imperatores, sicut legitar in chronicis, quod Dyocletianus Maximianum Caesarem fecit, postmodum ex Caesare Augustum creavit. Tempore autem horum imperatorum, scilicet Valeriani et Gallieni, Sixtus Romanam sedem tenebat. Hic igitur Caesar Decius appellatus, non imperator effectus beatam Laurentium martirem fecit, unde nusquam in legenda beati Laurentii vocatur Decius imperator, sed Decius Caesar tantum, Decius enim imperator duobus tantum annis regnavit et beatum Fabianum papam martirem fecit, Fabiano successit Cornelius, qui sub Volusiano et Gallo passus est. Cornelio successit Lucius, Lucio Stephanus: hic sub Valeriano et Gallieno, qui annis XV imperaverunt, passus est. Stephano successit Sixtus. Haec in chronica illa leguntur.
Omnes autem chronicae, tam Eusebii quam Bedae et Ysidori in hoc concordant, quod Sixtus papa non fuit tempore Decii imperatoris, sed Gallieni Legitur tameh in alia quadam chronica, quod praedictus Gallienus fnit binomius, dictus est enim Gallienus et Decius et sub illo passi sunt Sixtus et Laurentius circa annam domini ducentesimum quinquagesimum septimum, Godofridus quoque in libro suo, qui dicitur ) Pantheon, idem asserit, quod scilicet Gallienus vocatus est alio nomine Decius et quod sub eo passi sunt Sixtus et Laurentius. Et si haec vera sunt, tunc positio Johannis Beleth vera possel esse
Refert Gregorius in libro dyalogorum, quodSabina quaedam sanctimonialis fuit, quae carnis quidem continentiam habuit, sed linguae procacitatem non declinavit. Haec dum in ecclesia sancti Laurentii fuisset sepulta, ante altare martiris a daemonibus secata pars illaesa permanet, altera concrematur, ita ut mane visibiliter adustio appareret.
Gregorius quoque Turonensis ait, quod dum quidam sacerdos quandam ecclesiam sancti Laurentii repararet et trabs quaedam nimium brevis esset, rogavit beatum Laurentium, ut, qui pauperes foverat, suae inopiae subveniret. Quae subito sic excrevit, ut pars non modica abundaret, quam partem sacerdos minutatim incidit et multas inde infirmitates sanabat. Idem testatur beatus Fortunatus. Factum est autem hoc apud Prioras castrum ltaliae,
Quidam insuper presbiter nomine Sanctulus, ut refert Gregorius in dyalogo, sancti Laurentii ecclesiam a Longobardis incensam reparare volens artifices multos conduxit. Qnadam antem die dum, quod iis apponeret, non haberet, praemissa oratione in clibano respexit et ibidem candidissimum panem invenit, sed cum vix ad unius prandii esum tribus personis sufficere videretur, Laurentius artifices suos nolens deficere sic praedictum panem multiplicari fecit, quod in alimentum decem dierum operariig cunctis suffecit, —.
In ecclesia sancti Laurentii apud Mediolanum, ut refert Vincentius in chronica, calix quidam crystallinus mirae pulchritudinis habebatur. Qui cum in quadam sollemnitate ad altare a dyacono portaretur, elapsus e manibus in terram cecidit et statim comminutus fuit, At dyaconus moerens fragmenta collegit et super altare ponens beatum Laurentium exoravit et fractum calicem integrum et solidatum recepit.
G. Legitur quoque in libro de miraculis beatae virginis, quod quidam judex Stephanus nomine Romae erat, qui munera libenter accipiens multorum judicia pervertebat. Hic tres domos ecclesiae sancti Laurentii et unum hortum sanctae Agnetis violenter abstulit et ablata injuste possedit. Accidit autem, ut moreretur et ante Dei judicium duceretur. Ad quem Laurentius cum nimia indignatione accessit et tribus vicibus brachium ejus diutissime strinxit et dolore nimio cruciavit. Sancta vero Agues cum caeteris virginibus eam videre noluit, sed faciem suam avertit. Tunc judex super eum sententiam ferens dixit: quoniam, aliena subtraxit et munera accipiens veritatem vendidit, in loco Judae proditoris tradatur. Sanctus autem Projectns, quem idem Stephanus in vita sua valde dilexerat, ad beatum Laurentium et ad beatam Agnetem accedens pro eo veniam precabatur.
Illis vero et beata virgine pro eo orantibus concessum est, ut ejus anima ad corpus rediret et ibidemtriginta diebus poenitentiam ageret. Accepit insuper a beata virgine in mandatis, ut psalmum Beati immaculati in via singulis diebus vitae suae diceret, cumque ad corpus rediisset, brachium ejas ita eratnigrum et adustum, ac si hoc in corpore passus esset, Quod signum in eo exstitit, quoad vixit. Mala igitur ablata restituens et poenitentiam agens die XXX migravit ad dominum.
Legitur in vita imperatoris Heinrici, quod dum ipse et Konegondis uxor ejus virgines insimul permanerent, dyabolo instigante de quodam milite uxorem suspectam habens super candentes vomeres XV pedum nudis pedibus incedere fecit, qua adscendente dixit: sicut me ab Heinrico et omnibus intactam novisti, ita adjuva me, Christe. Heinricus vero verecundia ductus eam in maxillam percussit, cui vox dixit: virgo Maria te virginem liberavit. Totam igitur candentem massam illaesa percurrit. Cum ergo Caesar obiisset, multitudo maxima daemonum ante cellam cujusdam eremitae transibat, qui aperta fenestra interrogavit ultimum, quinam essent. Et ille: legio daemonum sumus, qui ad mortem Caesaris properamus, si forte aliquid proprium in eo reperire possimus. Adjuratus autem, ut ad se redeat, rediens dixit: nihil profecimus, quia dum falsa uxoris suspicio et alia mala et etiam bona in statera fuissent posita, adustus ille Laurentius ollam auream immensi ponderis attulit et, dum superasse videbamur, illa jactata pars alia staterae seilicet plurimum ponderavit: tunc ego iratus unam partem aureae ollae praerupi, Ollam calicem vocabat, quem dictus Caesar ecclesiaeAystetensi in honore sancti Laurentii fieri fecerat, quem in speciali devotione habuerat : cui propter magnitudinem duae aures inerant. Repertumque est et imperatorem tunc obiisse et unam aurem calicis fractam fuisse. ) Refert Gregorius in registro, quod dum praedecessor suus quendam ad corpus sancti Laurentii cuperet meliorare et, ubinam corpus esset, nesciret, subito corpus ejus ignoranter aperítur omnesque, qui aderant, tam monachi quam mansionarii, qui corpus ejus viderant, infra X dies mortui sunt.
Notandum, quod passio beati Laurentii inter caeteras sanclorum marlirum passiones excellentissima esse videtur, scilicet in quatuor, sicut ex diclis sancti Maximi episcopi et beati Augustini colligitur. Primo in passionis acerbitate, secundo in effectu sive utilitate, tertio in constantia sive fortitudine, quarto in mirabili pugna et modo victoriae. Primo igitur excellentissima fuit in poenae acerbitate, de cujus poenae acerbitate sic dicit beatus Maximus episcopus, vel secundum quosdam libros Ambrosius: non enim, fratres, beatus Laurentius brevi vel simplici passione !) patitur, nam: qui gladio percutitur, semel moritur, qui in flammarum camino mergitur, uno impetu liberatur, hic autem longa et multiplici poena cruciatur, ut mors ei non desit ad supplicium et desit ad finem. Legimus beatos pueros in poenarum suarum deambulasse flammis et igneos globos pedibus conculcasse, unde et beatus Laurentius non minore gloria praeferendus est, siquidem illi in poenarum flammis ambalabant, hic in ipso supplicii sui igne discubuit, - illi vestigiis pedum conculcaverunt incendia, iste laterum suorum diffusione restrinxit, isti stantes in poena elevatis manibus orabant ad dominum, iste prostratus in sua poena toto corpore dominum deprecabatur. Et notandum, quod beatus Laurentius post beatum Stephanum inter caeteros martires primatum tenere dicitur, non quia majorem poenam sustinuerit, quam caeteri martires, cum multi tantam poenam et aliqui ctiam majorem sustinnisse legantur, sed hoc dicitur proptersex causas insimul occurrentes. Primo propter passionis locum, quia Romae, quae est caput mundi et ubi est sedes apostolica, passus est. Secundo propter praedicationis officium, quia officium praedicationis diligenter implevit.
Tertio propter laudabilem distributionem thesaurorum , quos omnes pauperibus sapienter distribuit. Has tres rationes ponit magister Guilielmus Altisiodorensis. Quarto propter authenticatum et approbatum cjus marlirium, quia, etsi de aliquibus majora tormenta legantur, tamen hoc authenticum non habetur et aliquando in dubium vertitur, hujus autem passio in ecclesia valde est sollemnis et approbata, unde et multi sancti in suis sermohibus ejus passionem approbant et confirmant. Quinto propter dignitatis gradum, quia fuit archidyaconus sedis apostolicae, post quem, ut ajunt, in Romana sede archidyaconus non surrexit. Sexto propter saevitiam tormentorum, quia gravissima supplicia pertulit, utpote qui super cratem ferream assatus fuit. Unde et de eo dicit beatus Augustinus: laceratos artus et multa verberum sectione concisos subjecto praecepit igne torreri, ut per cratem ferream, quae jam de fervore continuo vim in se haberet urendi, conversorum alterna mutatione membrorum fieret craciatus vehementior et poena productior. Secundo fuit excellentissima in effectu sive ntilitate. Ipsa enim poenae acerbitas secundum Augustinum et Maximum fecit eum glorificatione sublimem, opinione et fama celebrem, devotione laudabilem et imitatione insignem.
Primo igitur glorificatione sublimem, unde Augustinus dicit: saeviisti persecutor in martirem, cousevisti et auxisti palmam, dum aggeras poenam. lterum Maximus vel secundum quosdam Ambrosius: quamvis in favillam membra solvantur, fidei tamen fortitudo non solvitur, corporis detrimentum sustinet, sed lucrum salutis acquirit, Item Augustinus: vere beatum corpus, quod non a fide Christi tormentum immutavit, sed ad requiem sancta religio coronavit. Secundo opinione et fama celebrem. Maximus vel secundum quosdam libros Ambrosius: beatum martirem Laurentium grano sinapis possumus comparare, quia diversis attritus passionibus per totum orbem gratia sui meruit fragrare mysterii, qui antea constitutus in corpore humilis, ignotus ct vilis, posteaquam vexatus, laceratus, exustus fuit, universis per totum mundum ecclesiis odorem suae nobilitatis infudit. Idem: sanctum est ac Deo placitum, ut natale sancti Laurentii praecipua devotione veneremur, cujus radiantibus flammis victrix in hunc quoque diem toto orbe Christi coruscat ecclesia. Idem: tanta enim gloria martir praeclarus exstitit in passione sua, quod mundum illuminaverit universum. Tertio devotione laudabilem. Quare autem sit laudandus et cum devolione suscipiendus, ostendit Augustinus tribus rationibus sic dicens: beatum virum Laurentium tota debemus devotione suscipere, primo quia pretiosum sanguinem propter Deum tradidit, deinde quia ei praerogativam apud Deum nostrum non minimam contulit ostendens, qualis debet esse christiana fides, de cujus consortio existere martires meruerunt, tertio quia idem tantae et tam sanctae conversationis fuit, ut coronam martirii tempore pacis inveniret, Quarto fecit eum imitatione insignem.
Unde Angustinus: haec totius causa passionis, propter quam morti addictus est vir sanctus, ut sui similes caeteros esse hortaretur. In tribus autem se nobis imitabilem exhibet. Primo in adversorum forti perpesstone. Unde Augustinus: ad erudiendum Dei populum nullorum est utilior forma quam martirum. Eloquentia facilis ad exhortandum fit ratio, efficax ad snadendum. Validiora tamen sunt exempla quam verba et plus est opere docere quam voce. In quo excellentissimo genere doctrinae beatus martir Laurentius quam gloriosa polleat dignitate, etiam persecutores ipsius sentire potuerunt, quo illa mirabilis fortitudo animi non solum non cederet, sed etiam alios ememplo suae tolerantiae roboraret. Secundo in fidei magnitudine et fervore.
Maximus vel Ambrosius: dum in fide sua persecutoris flammas vicit, ostendit nobis per ignem fidei Gehennae incendia superare et amore Christi diem judicii non timere. Tertio in ardenti devotione. Idem vel Ambrosius: illuminavit mundum plane Laurentius in eo lumine, quo ipse succensus est, et flammis, quas ipse pertulit, omnium christianorum corda calefecit. Deque his tribns eliam sio dicit Maximus vel Ambrosius secundum quosdam libros: beati Laurentii exemplo provocamur ad martirium , accendimur ad fidem, incaleseimus ad devotionem. Tertio fuit excellemtissima in constantia seu fortitudine. De cujus constantia et fortitudine sic dicit beatus Augustinus: beatus Laurentius mansit in Christo usque ad tyrannicam interrogationem, usque ad acerrimam comminationem, usque ad peremtionem. In qua longa morte quia bene manducaverat et bene biberat, tamquam illa esca saginatus et illo calice ebrius factus tormenta non sensit, non cessit, sed in regnum successit. Adeo autem fuit constans et firmus, quod non solum tormentis non succubuit, sed etiam ex ipsis tormentis, nt habetur ex dictis heati Maximi, factus est perfectior in timore, ferventior in amore et jucundior in ardore.
De primo sic dicit: extenditur super flammarum ignitos globos et saepius versatur in latera, sed quanto plus poenarum patitur, tanto patientius Christum dominum perlimescit. Quantum ad secundum sic ait Maximus vel secundum quosdam libros Ambrosius: granum sinapis cum teritur, accenditur, Laurentius cum patitur, inflammatur. Idem: novo admirationis genere alius illam torquet et alii saevientes tormenta perficiunt, sed devotiorem Laurentium salvatori supplicia atrociora fecerunt. Quantum ad tertium sic dicit: cor ejus tanta fide in Christi magnani mitate coaluit, ut despectis proprii corporis cruciatibus insanissimo tortori suo et triumphanter ejus ignibus laetus illuderet. Quarto fuit excellentissima in mirabili pugna et modo victoriae, Beatus namque Laurentius, sicut ex verbis beati Maximi et Augustini colligitur, quinque ignes exteriores quodammodo habuit, quos tamen superavit fortiter et exstinxit, Primus fuit ignis Gehennae, secundus ignis materialis flammae, tertius carnalis concupiscentiae, quartus ardentis avaritiae, quintus furentis insaniae. De exstinctione primi ignis, scilicet Gehennae, sic dicit Maximus: numquid cedere poterat momentaneae corporis ultioni, cujus fides aeternum Gehennae exstinguebat ardorem? ltem: transiit per ignem momentaneum atque terrenum, sed flammam Gehennae perpetuo exurentis evasit, De exstinctione secundi ignis, scilicet materialis flammae, sic ait Maximus vel Ambrosius secundum quosdam libros: corporali laborat incendio, sed divinus ardor materialem restrinxit ardorem. Jtem: quamvis rex improbus ligna subjiceret, incendia majora supponeret, tamen beatus Laurentius has flammas fidei calore non sensit.
Item Augustinus: superari caritas Christi flamma non potuit et segnior fuit ignis, qui foris ussit, quam qui intus accendit, De exstinctione tertii ignis, scilicet carnalis concupiscentiae, sie dicit Maximus: ecce beatus Laurentius transiit per ignem, quo non adustus inhorruit, sed illuminatus effulsit: arsit, ne arderet, et ne ureretur, ustus est. De exstinctione quarti ignis, scilicet avaritiae: qualiter evanuit avaritia illorum, qui thesauros cupiebant, et frustrata est, sio dicit Augustinus: armatur gemina face homo cupidus pecuniae et veritatis inimicus avaritia, ut rapiat aurum, impietate, ut anferat Christum: nihil obtines, nihil proficis, humana crudelitas, subtrahitur inventis tuis materia mortalis et Laurentio in coelum abeunte tu deficis flammis tuis. De exstinctione quinti ignis, scilicet furentis insaniae, qualiter videlicet insania persequentium frustrata est et annihilata, sic dicit Maximus: superatis flammarum ministris )omnimodae inundantis insaniae restrinxit incendium. Ad hoc usque dyabolica profecit intentio, ut vir fidelis ad dominum suum gloriosus adscendat et crudelitas persequentium cum suis ignibus perfusa torpeat. Quod enim persequentium insania ignis fuerit, ostendit, cum ait: furor gentilis accensus craticnlam praeparat iguitam, nt indignationis suae flammas ignibus vindicaret, Nec mirum, si hos quinque ignes exteriores superavit, quoniam ex verbis praedicti Maximi habentur tria refrigeria, quae intus habnit, et tres ignes incorde portavit, per 22 quos omnem ignem exteriorem et refrigerio mitigavit et majori ardoris incendio superavit, Primum namque refrigerium fuit desiderinm regui coelestis, secundum meditatio divinae legis, tertinm puritas conscientiae. Per hoc triplex refrigerium omnem ignem exteriorem exstingui fecit et frigidum reddidit. De primo refrigerio, quod est desiderium coelestis patriae, dicit Maximus vel Ambrosius secundum quosdam libros: neque enim beatus Laurentius ignium sentire tormenta poterat, qui in sensibus refrigerium paradisi possidebat. ltem: jacet ante pedes tyranni exusta, caro, corpus exanime; nihil detrimenti palitur in terris, cujus animus demoratur in coelis, De secundo refrigerio, quod est meditatio legis divinae, sic dicit Maximus vel Ambrosius: dum Christi cogitat praecepta, frigidum est illi omne, quod patitur.
De tertio refrigerio, quod est puritas conscientiae, sic dicit: ardet profecto totis visceribus fortissimus martir et uritur, sed regnum Dei pertractans refrigerio conscientiae vietor exsultat, Habuit nihilominus, ut idem Maximus ostendit, tres ignes interiores, per quos omnes ignes exteriores majori incendio snperavit, Primus fuit fidei magnitudo, secundus ardens dilectio, terlius vera Dei cognitio, quae ipsum irradiavit tamquam ignis. De primo igne sic dicit idem vel Ambrosius: in quantam in illo fidei ardor fervet, in tantum supplicii flamma frigescit. Item esse salvatoris ignem fervorem fidei legimus in evangelio: ignem veni mittere in terras. Hoc igitur igne beatus Laurentius accensus flammarum non sensit incendium. De secundo igne sic ait idem vel Ambrosius: ardebat extrinsecus martir Laurentius tyranni saevientis incendiis, sed major illum intrinsecus Christi amoris flamma torrebat, De tertio igne sic dicit: fortissimum martirem sacvissima persecutoris flamma superare non potuit, quia longe ardentius veritatis radiis mens ejus accensa fervebat. ltem: odio perfidiae et amore veritatis accensus appositam sibi extrinsecus flammam aut non sensit aut vicit, Habet autem inter caeteros martires Laurentius tria privilegia quantum ad officium. Primum est in vigilia, solus enim inter martires vigiliam habet, Sed vigiliae sanctorum propter multas deordinationes hodie in jejunia mutata sunt, mos enim fuit olim (ut refert Johannes Beleth), nt in festivitatibus sanctorum homines cum uxoribus et filiabus in ecclesiam venirent et ibi cum luminaribus pernoctarent, sed quia multa adulteria in his vigiliis fiebant, statutum fuit, ut vigiliae in jejunia converterentur, nomen tamen antiquum est retentum, quia non jejunia, sed vigiliae adhuc appellantur. Secundum est in octava; ipse namque solus cum Stephano habet octavam inter martires, sicut Martinus inter confessores.
Tertium est in regressionibus antiphonarum, quod solus ipse et Paulus habet, sed Paulus propter excellentiam praedicationis, ipse propter excellentiam passionis.
Scripture echoes
- ↩Ps.111.9 — He sent redemption to his people; he has commanded his covenant forever. Holy and awesome is his name.
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