De omnibus sanctis
The Origin of the Feast
The feast of All Saints originated from the consecration of the Roman Pantheon to the Blessed Mary and the martyrs, later expanded by Pope Gregory to include all saints.
The feast of All Saints seems to have been established for four reasons: first, for the dedication of a certain temple; second, to make up for what was omitted; third, for the expiation of negligence; and fourth, for the easier obtaining of our prayers. It was established, therefore, primarily to dedicate a specific temple. When the Romans ruled the world, they built a great temple, placing their own idol in the center and arranging the images of all the provinces in a circle, all facing directly toward the Roman idol. They say that if any province rebelled, the image of that province would immediately turn its back to the Roman idol through diabolical art, signaling that it had withdrawn from their rule. The Romans, therefore, being stirred up, would send a large army to that province and subjugate it to their own dominion. But it wasn't enough for the Romans to have images of all the provinces in their city; they built separate temples for almost every god, as if they had made them the victors and lords of every province. But because all the idols could not have a temple there, for the greater display of their madness, they erected one temple, more wonderful and sublime than the others, in honor of all the gods, and they called it the Pantheon, which means 'all gods,' from 'pan,' which is 'all,' and 'theos,' which is 'God.' To further deceive the people, the priests of these idols claimed that Cybele—whom they called the mother of all the gods—had commanded them to build a magnificent temple for her children if they wanted to win victory over all nations. The foundation of the temple itself was laid in a spherical shape to demonstrate the eternity of the gods through its very form, but because the width of the dome seemed impossible to support, once they had built up a little way above the ground, they filled the entire interior with earth, and it is said that they threw coins in along with the earth, and they continued this until the aforementioned temple was miraculously completed. Then, permission was granted for anyone who wanted to carry away the earth to keep any money they found in it, and the crowd rushed in and quickly cleared out the temple. Finally, the Romans made a gilded bronze pinecone and placed it on the summit. They also say that all the provinces were miraculously sculpted inside it, so that anyone coming to Rome could know the direction in which their own province lay. However, as time went on, this fell away, which is why an opening remained at the top of the aforementioned temple. In the time of the Emperor Phocas, when Rome had long since received the faith of the Lord, Pope Boniface IV obtained the aforementioned temple from the Emperor Phocas around the year of our Lord 605. After clearing away the filth of all the idols, he consecrated the temple itself on the 13th of May in honor of the Blessed Mary and all the martyrs, and he called the place 'St. Mary of the Martyrs,' which is now called 'St. Mary of the Rotunda' by the people. For the solemnities of the confessors were not yet celebrated by the Church, but because a great multitude flocked to this feast, and they could not be free for the celebration due to a lack of provisions, Pope Gregory later instituted that this feast be held on the first of November, when there appears to be a greater abundance of provisions after the harvests and vintages have been gathered. He ordered this day to be celebrated solemnly throughout the whole world in honor of all the saints, and thus the temple that had been built for all the idols was now dedicated to all the saints, and where a multitude of idols was once worshipped, there the multitude of saints is now devoutly praised.
Reasons for Honoring the Saints
The Church honors the saints to supply for human negligence, to honor God, to seek intercession, and to venerate the holy relics of those who were instruments of the Spirit.
Secondly, it was instituted to supply what had been omitted; for we have left out many saints for whom we have held no feast or even made any memorial. We cannot hold feasts for all the saints, both because of the multiplication of saints—since they are many and almost infinite—and because of our own infirmity, for we are weak and frail and could not suffice for this, and because of the brevity of time, for time itself would not be enough. For, as Jerome says in the letter that is placed before his calendar, there is no day, except for the day of the Kalends of January, that could not be found to be inscribed within the number of 5,000 martyrs; and therefore the Church reasonably ordered that, since we cannot hold feasts for all the saints individually, we should at least honor them all generally and together. Master William of Auxerre, in his Summa on the Office, sets forth six reasons why it was instituted that we should celebrate the feasts of the saints on earth. The first reason is for the honor of the divine majesty; for when we show honor to the saints, we honor God in them and proclaim Him wonderful in them, because whoever gives honor to the saints specifically honors Him who sanctified them. The second reason is for the help of our own weakness; because we cannot attain salvation on our own, we need the intercession of the saints, and we rightly ought to honor them so that we may deserve to be helped by them. It is written, in fact, in the Book of Kings. Book I. I. —which is Beersheba, interpreted as 'well'. This signifies the Church Triumphant, which obtained the kingdom for its son—the Church Militant—through its prayers. The third reason is to increase our security, so that our hope and confidence might be strengthened by the glory of the saints, which is set before us in their feast; if mortal men, similar to us, could be so exalted through their merits, it is certain that we can be as well, since the hand of the Lord is not shortened. The fourth reason is to provide an example for us to imitate; when their feast is recounted, we are moved to imitate them, so that by their example we might despise earthly things and desire heavenly ones. The fifth reason is the debt of mutual exchange; the saints celebrate a feast for us in heaven, since there is joy among the angels of God and the holy souls over one sinner who repents. Therefore, to repay them in kind, it is only right that, because they celebrate a feast for us in heaven, we also celebrate a feast for them on earth. The sixth reason is for the sake of our own honor; for when we honor the saints, we are actually looking after our own interests and securing our own honor, because their feast day is our own dignity. For when we honor our brothers, we honor ourselves as well, since love makes all things common; indeed, all things—heavenly, earthly, and eternal—are ours. Beyond these reasons, John of Damascus provides others in Book IV. Chapter [reference]. VII: why, specifically, the saints—and likewise their bodies or their relics—ought to be honored; some of these reasons are taken from their dignity, others from the preciousness of their bodies. Their dignity, as he says in the same place, is fourfold, since they are friends of God, children of God, heirs of God, and our leaders. And he provides these authorities, starting with John 15: 'I no longer call you servants, but friends,' etc. Regarding the second, John [1:12]. 'He gave them power to become children of God'; regarding the third, Romans [8:17]. VIII: 'If children, then heirs,' etc. Regarding the fourth point, he says this: how hard you would work to find a guide who could bring you before a mortal king and speak on your behalf to him. Therefore, shouldn't the guides of the entire human race, who intercede for us before God, be honored? They certainly should be honored by those who build temples to God and venerate their memory. Other reasons are drawn from the preciousness of their bodies; the same Damascene lists four, and Augustine adds a fifth, through which the preciousness of the bodies or relics of the saints is made manifest. For the bodies of the saints themselves were the storehouse of God, the temple of Christ, the alabaster jar of spiritual ointment, the divine fountains, and the instrument of the Holy Spirit. First, they were the storehouse of God, as it is said: for these have become pure storehouses of God and holy dining rooms. Second, they were the temple of Christ, from which it follows that God dwelt in their bodies through the intellect, as he says to the apostles: Do you not know that your bodies are the temple of the Holy Spirit who dwells within you? God, however, is spirit; how then should these living temples of God and living tabernacles of God not be honored, etc.? — Chrysostom says of this: people take delight in building walls, but God takes delight in the company of the saints; hence the Psalm: 'Lord, I have loved the beauty of your house.'✦ What beauty? Not the beauty that a variety of shining marble creates, but the beauty that a variety of living graces provides. The former beauty delights the flesh, but the latter brings the soul to life; the former casts down and deceives the eyes for a time, but the latter builds up the intellect forever; thirdly, it is an alabaster jar of spiritual ointment, of which it is said: 'The relics of the saints, pouring forth a fragrance of good odor from themselves, bestow this,' and no one should disregard it. For if water flowed from a rock and firm stone in the desert, and if water came to Samson when he was thirsty from the jawbone of an ass, it is by no means incredible that a sweet-smelling ointment should flow from the relics of the martyrs for those who thirst for the divine power of God in the saints, which is honor that comes from Him. Fourthly, they are divine fountains; hence it is said: 'These, living in truth, stand before God with free access.' Christ the Lord has provided us with the relics of his saints as life-giving fountains, irrigating us with manifold blessings. Fifth, as an instrument of the Holy Spirit. Augustine provides this reasoning in his book The City of God, saying: the bodies of the saints are not to be held in contempt, but are to be held in the highest reverence, for while they were still alive, the Holy Spirit used them as if they were instruments for every good work. Hence the Apostle says: 'Do you seek proof of the Christ who speaks in me?' And it is said of Stephen that they could not resist the wisdom and the spirit that was speaking, etc. Likewise, Ambrose says in his Hexaemeron: 'This is most precious, that a human being is an instrument of the divine voice and expresses the heavenly oracle with physical lips.'
The Fourfold Order of Saints
The saints are categorized into apostles, martyrs, confessors, and virgins, each possessing unique dignities and roles in the life of the Church.
Third, it was instituted for the expiation of negligence. Although we celebrate the feasts of a few saints, we often do so negligently, and we omit many things there through ignorance or carelessness. If, therefore, we've neglected anything in the other feasts of the saints that we've observed, we can make up for it in this general festival and cleanse ourselves of that negligence. This reason seems to be touched upon in the sermon recited in churches on this day, in which it is said: it is decreed that the memory of all the saints be held on this day, so that whatever human frailty has omitted through ignorance, or through negligence, or through preoccupation with individual matters in... If anyone has failed to observe the feasts of the saints as fully as they should, let them be absolved in this holy observance; it should be noted, however, that there is a fourfold distinction among the saints of the New Testament whom we honor throughout the year and whom we gather together today to make up for what we have done negligently: namely, apostles, martyrs, confessors, and virgins, and according to Rabanus, these are signified by the four parts of the world: the apostles by the east, the martyrs by the south, the confessors by the north, and the virgins by the west. The first distinction is that of the apostles, whose dignity and excellence are made manifest by the fact that they surpass all other saints in four ways: first, in the preeminence of their dignity, for they are the wise princes of the Church militant, the powerful assessors of the eternal Judge, and the sweet shepherds of the Lord's flock. Bernard says: it was fitting that such shepherds and teachers of the human race be appointed, who would be both sweet, powerful, and wise—sweet, so that they might receive me gently and mercifully; powerful, so that they might protect me strongly; and wise, so that they might lead me to life and along the way that leads to the heavenly city. Second, in the preeminence of their power. Regarding this, Augustine says: God gave the apostles power over nature, that they might heal it; over demons, that they might turn them away; over the elements, that they might change them; over souls, that they might release them from sins; over death, that they might despise it; and over the angels, that they might consecrate the Lord's Body. Third, in the prerogative of holiness. Because of their great holiness and fullness of grace, the life and conversation of Christ shone forth in them as in a mirror, and was known in them just as the sun is known in its splendor, the rose in its scent, and fire in its heat. Regarding this, Chrysostom says in his commentary on Matthew: Christ sent the apostles as the sun sends its rays, as the rose spreads its scent, and as fire scatters its sparks. Just as the sun appears in its rays, the rose is sensed in its scent, and fire is seen in its sparks, so the power of Christ might be known in their virtues. So says Chrysostom. Fourth, in the efficacy of their utility. Regarding their efficacy, Augustine says of the apostles: from the most abject, the most ignorant, and the fewest, they are ennobled, illuminated, and multiplied. They subject the sweetest eloquence, the most brilliant intellects, the most abundant crowds, and the marvelous skills of eloquent authors and teachers to Christ. The second category is that of the martyrs, whose dignity and excellence are clear from the fact that they suffered in many ways, usefully, and with constancy. They suffered in many ways, because beyond the martyrdom of blood, they endured a threefold other martyrdom without blood. Regarding this threefold martyrdom, Bernard says: there is a threefold martyrdom without blood—namely, restraint in abundance, which David had; generosity in poverty, which Tobit and the widow showed; and chastity in youth, which Joseph practiced in Egypt. According to Gregory, however, there is a threefold martyrdom without blood: namely, patience in adversity, about which he says, 'We can be martyrs without the sword if we truly keep patience in our soul'; compassion for the afflicted, about which he says, 'Whoever shows sorrow in another's need carries the cross in his mind'; and love for enemies, about which he says, 'To bear insults and to love one who hates you is martyrdom in hidden thought.' Secondly, they suffered usefully; for the martyrs themselves, this utility consists of the remission of all sins, the accumulation of merits, and the attainment of eternal glory. They bought these things for themselves at the price of their own blood, and therefore their blood is called precious—that is, full of price. Regarding the first and second points, Augustine says in The City of God: 'What is more precious than the death by which sins are remitted and merits are accumulated?' The same author says in his commentary on John: 'The blood of Christ is precious because it is without sin; yet He Himself also made the blood of His own people precious, for whom He gave His blood as a price.' For if He did not make the blood of His servants precious, it would not be said, 'Precious in the sight of the Lord,' and so on. Cyprian also says: martyrdom is the end of sins, the limit of danger, the guide to salvation, the teacher of patience, and the home of life. Regarding the third point, Bernard says: there are three things that make the death of the saints precious: rest from labor, joy in newness, and security in eternity. For us, there is a twofold benefit, because they have been given to us as an example for our struggle. Chrysostom says: You, Christian, are a delicate soldier if you think you can win without a fight or triumph without a struggle. Exercise your strength bravely, fight fiercely, contend in this battle, consider the pact, attend to the condition, and know the militia—the pact you pledged, the condition you accepted, and the militia to which you gave your name. For by this pact all have fought, by this condition all have conquered, and by this militia all have triumphed. That is what Chrysostom says. Secondly, they have been given to us as patrons to help us, for they assist us both by their merits and by their prayers. Regarding the first point, Augustine says: O the immense mercy of God! He wills the merits of the martyrs to be our help; He tests them to instruct us, He crushes them to win us, and He wills their torments to be our progress. Regarding the second point, Jerome writes against Vigilantius: if the apostles and martyrs could pray for others while still living in the body, how much more should they be expected to do so after receiving their crowns, victories, and triumphs! A single man, Moses, obtained mercy from God for six hundred thousand armed men, and Stephen obtained mercy for Paul and many others; but after they began to be with Christ, they are able to do so much more. The apostle Paul says that two hundred seventy-six souls were granted to him on the ship, and after he was released and began to be with Christ, is he not able to do much more? Third, regarding constancy, Augustine says: the soul of a martyr is a sword, brilliant with charity, sharpened by truth, and wielded by the power of God who fights; it waged wars, overcame the crowds of those who contradicted it, struck down the hostile, and laid low the adversaries. Chrysostom also notes that those who were tortured stood stronger than their tormentors, and while their limbs were being torn, they conquered those who tore them; the third distinction of confessors is that their dignity and excellence are shown by the fact that they confessed God in three ways: with the heart, with the mouth, and with their deeds. However, confession of the heart is not enough without confession of the mouth, as Chrysostom proves in his commentary on Matthew with four arguments. Regarding the first point, he says: the root of confession is faith in the heart, but confession is the fruit of faith; just as it is necessary that as long as a root is alive in the ground, it must produce either branches or leaves—and if it does not, you should understand without doubt that its root in the ground has dried up—so too, as long as the faith of the heart is whole, it always sprouts confession in the mouth; but if the confession of the mouth is withered, understand without doubt that the faith of the heart had already dried up before. Regarding the second point, he says: if it benefits you to believe in your heart and not confess it before men, then it also benefits an unfaithful hypocrite to confess Christ, even if he does not believe in his heart; but if he gains nothing by confessing without faith, neither do you gain anything by believing without confession. Regarding the third point, he says: if it is enough for Christ that you know him, even if you haven't confessed him before men, then let it be enough for you that Christ knows you, even if he hasn't confessed you before God. But if knowing him isn't enough for you, then your faith won't be enough for him. Regarding the fourth point, it says: if faith of the heart were enough, God would have created only a heart for you; but as it is, He also created a mouth for you, so that you may believe with your heart and confess with your mouth. Thirdly, they confessed God through their actions. How someone confesses or denies God through their actions is shown by Jerome in his original text, where he says that a person confesses they know God by saying: Christ is wisdom, justice, truth, holiness, and strength. Wisdom is denied through foolishness, justice through iniquity, truth through lying, holiness through impurity, and strength through weakness of spirit. As often as we are overcome by vices and sins, we deny God; conversely, as often as we do something good, we confess God. The fourth distinction concerns virgins, whose dignity and excellence are shown first by the fact that they are the brides of the eternal King. Ambrose asks: who can imagine a beauty greater than the splendor of one who is loved by the King, approved by the Judge, dedicated to God, and is always a bride, yet always a virgin? Secondly, they are compared to the angels. Ambrose says that virginity transcends the condition of human nature, through which humans are joined to the angels; yet the victory of virgins is greater than that of the angels, for the angels live without a body, but virgins triumph while still in the body. Thirdly, they are more illustrious than all other believers. Hence Cyprian says: virginity is the flower of the Church's growth, the beauty and ornament of spiritual grace, a joyful disposition of praise and honor, a complete and incorrupt work, the image of God, and a more illustrious portion of Christ's flock, dedicated to God's holiness. Fourthly, they are preferred to those who are married; this excellence, which virginity has in respect to the marriage bond, is clear from a multiple comparison: the one fills the womb, the other the mind. Augustine says: the generous soul chooses to imitate the life of the angels while still in the body, rather than to increase the number of mortals in the body. There is, however, a richer and happier fruitfulness in not growing heavy in the womb, but in growing great in the mind. The former brings forth children of sorrow, the latter children of joy and exultation. Augustine says: continence itself is by no means sterile, but is a fruitful mother of children of joy, with you, Lord, as her husband. The one fills the earth with children, the other fills heaven. Jerome says: marriages fill the earth, virginity fills paradise. The former is full of anxiety, the latter of peace; Gilbert says: 'Virginity is the silence of cares, the peace of the flesh, the redemption of vices, and the leadership of virtues.' The former is good, the latter better; Jerome writes to Pammachius: 'There is as much difference between marriage and virginity as there is between not sinning and being blessed; or rather, to put it more lightly, as much as between good and better.' The former is compared to thorns, the latter to roses; Jerome writes to Eustochium: 'I praise marriage, but because virgins are born from it, I read of a rose from thorns, gold from earth, and a pearl from a shell.' Fifth, because they enjoy many privileges.
The Vision of Intercession
A vision confirms the power of the saints' collective intercession and reveals the necessity of praying for the souls in purgatory, leading to the institution of All Souls' Day.
For virgins themselves will have a special crown, they alone will sing the song, they will rejoice in the same garments as Christ, and they will always walk after the Lamb himself; fourth and finally, it was instituted for the easier obtaining of our prayers, so that just as we honor all the saints universally on this day, they may all intercede for us together, so that we may more easily obtain God's mercy. For if it is impossible for the prayers of many not to be heard, it is certain that it will be very impossible for the prayers of all the saints praying for us not to be heard; this reason is touched upon in the prayer when it is said: 'May you grant us the abundance of your mercy that we desire, by multiplying our intercessors.' The saints intercede for us by merit and by affection; by merit, while their merits support us, and by affection, while they desire our vows to be fulfilled, which, however, they do not do unless they know the will of God is to be fulfilled; that all the saints gather on this day to intercede universally for us is shown in a certain vision which is said to have occurred in the year following the institution of this feast. For when, on this day, the guardian of the church of Saint Peter had out of devotion walked around all the altars and implored the intercession of all the saints, and finally returned to the altar of Saint Peter, resting there for a little while, he was caught up out of himself and behold, he saw the King of kings sitting on a high throne. And all the angels dwelling in his circle. Then the virgin of virgins arrived, wearing a brilliant crown, followed by an uncountable multitude of virgins and those who live in continence. The King immediately stood up for her, placed a throne beside himself, and had her sit down. After this, someone arrived dressed in camel's hair, followed by a multitude of venerable elders; then another arrived, adorned in pontifical robes, followed by a choir of others in similar attire; finally, an uncountable multitude of soldiers marched forward. Behind them came an infinite crowd of people from every nation. They all arrived before the King's throne and worshipped him on bended knees. The one in pontifical robes began the morning office, while the others joined in. The angel who was leading the aforementioned guardian explained the vision to him, stating that the virgin in the first rank was the Mother of God, the one in camel's hair was John the Baptist with the patriarchs and prophets, the one adorned in pontifical robes was Peter with the other apostles, the soldiers were the martyrs, and the remaining crowd were the confessors. They had all come before the King to give thanks for the honor shown to them by mortals on this day and to pray for the whole world. Next, he led him to another place and showed him people of both sexes: some enjoying themselves at tables with various delicacies, others lying on golden beds, and others naked and needy, begging for help. He said that this place was purgatory, and that the ones who were well-provided for were those souls who were being abundantly helped by their friends through many suffrages. They were the needy, however, whom no one was caring for at all. He therefore ordered that everything be reported to the Supreme Pontiff, so that he might establish a day for the souls after the feast of All Saints, in order that at least general prayers might be offered on that day for those who could not have special ones.1
Read the original Latin
Omnium sanctorum festivitas quatuor de causis instituta fuisse videtar: primo propler cujusdam templi dedicationem, secundo propter omissorum suppletionem, tertio propter negligentiarum expiationem, quarto propter faciliorem orationum nostraram impetrationem. Primo igitur instituta est propter cujusdam templi dedicationem. Romani enim, cum universo orbi dominarentur, quoddam templum maximum construxerünt, in cujus medio snum ydolum collocantes omnium provinciarum simulacra per círcnitum statuerunt, respicientia reetis vultibus ydolum Romanoram. Si quando autem aliqua provincia rebellaret, continuo, ut ajunt, arte dyabolica illins provinciae simulacrum ydolo Romanorum posteriora volvebat, tanquam innuens, quod ab ejus dominio recessisset. Conciti igitur Romani ad illam provinciam copiosum exercitum destinabant et ipsam dominio sno subjugabant. Verum non suffecit Romanis, quod omnium provinciarum simulacra in urbe sua haberent, quin potius fere singulis Diis templa singula construxerunt, tamquam qui eos cunctarum provinciarum victores et dominos effecissent. Sed quia omnia ydola templum ibidem habere non poterant, ad majorem suae vesaniae ostentationem unum templum caeteris mirabilius et sublimius in honorem Deorum omnium erexerunt et pantheon, quod sonat: toti Dii, vocaverunt a pan, quod est totum, et theos Deus. Pontifices enim ydolorum ad majorem populi deceptionem finxerunt, quod sibi a Cybele, quam omnium Deorum matrem vocabant, fuerit imperatum, nt, si de omnibus gentibus vellent victoriam obtinere, filiis suis templum magnificum fabricarent.
Fundamentum autem ipsius templi )sphaericum jacitur, ut ex ipsa forma Deorum acternitas demonstretur, sed, quia latitudo testudinis insustentabilis videbatur, cum supra terram in aedificio aliquantulum processissent, totum intus terra replebant, simul, ut dicitur, cum terra denarios jacientes, et sic fecerunt, quousque praedictum templum est mirabiliter consummatum. "Tunc data licentia, ut, quicunque terram asportare vellet, tota, quam in ipsa terra invenisset, pecunia sua esset, festine turba properat et ipsum templum cito evacuat. Denique Romani 7 pinnam aenean et deauratam fabricant et in summitate collocant. Ajunt quoque; quod in hac omnes provinciae mirabiliter sculptae erant, ita nt, quicumque Romam venisset, versus quo esset sua provincia, scire posset. Haec autem procedente tempore inde cecidit, unde et in praedicto templo in summitate apertura remansit, Tempore igiturPhocae imperatoris, cnm jam dudum Roma fidem domini recepisset, Bonifacius papa quartus a magno Gregorio circa annos domini DCV pracdietum templum a Phoca imperatore impetravit et omnium ydoloram eliminata spurcitia ipsum templum IV Idus Maji in honore beatae Mariae et omnium martirum consecravit ac locum sanctae Mariae ad martires appellavit, qui nunc sancta Maria rotunda a populo appellatur, Nondum enim confessorum sollemnia ab ecclesia agebantur, sed quia ad hoc festum multitudo maxima confluebat et propter defectum victualium celebrationi vacare mon poterant, ideo quidam papa Gregorius hoc festum in calendis Novembris, quando major victualium copia videtur esse, messibus et vindemiis celebratis fieri instituit ac per universum mundum hunc diem in honore omnium sanctorum celebrari sollemniter ordinavit, et sic templum, quod fabricatum fuerat omnibus ydolis, nunc dedicatam est omnibus sanctis, et ubi multitudo colebatur ydolorum, ibi devote laudatur multitudo sanctorum. Secundo instituta est propter omissorum suppletionem; nos enim multos sanctos omisimus, de quibus nullam festivitatem sive etiam memoriam fecimus, Non enim possumus omnium sanctorum festa agere tum propter sanctorum multiplicationem, quia multi et quasi infiniti sunt, tum propter nostram infirmitatem, quia infirmi et debiles sumus nec ad hoc sufficere possemus, tum propter temporis brevitatem, quia etiam tempus non sufficeret. Nam, sicut ait Hieronymus in epistola, quae in suo calendario praeponitur, nullus dies est, excepto die calendarum Januariarum, qui non intra V millium martirum numerum reperiri posset adscriptus, ideoque ecclesia rationabiliter ordinavit, ut, quia omnium sanctorum singulariter festa facere non possumus, saltem omnes generaliter et insimul honoremus. Quare autem institutum sit, ut festivitates sanctorum in terris agamus, magister Gaillermus Altissiodorensis in summa de officio ponit sex rationes.
Prima est propter honorem divinae majestatis; cum enim sanctis honorem impendimus, Deum in sanetis honoramus et ipsum in iis mirabilem praedicamus, quia, qui sanctis honorem tribuit, illum specialiter honorat, qui eos sanctificavit, Seeunda est propter auxilium nostrae infirmitatis; quia enim per nos salutem habere non possumus, ideo sanctorum intercessionibus indigemus, a quibus nt adjuvari mereamur, merito ipsos honorare debemus. Legitur enim Ill. Reg. I. , quod Bersabeae, quod interpretatur puteus !) satietatis, id est ecclesia triumphans, filio suo, id est ecclesiae militanti, regnum suis precibus obtinuit, Tertia est propter augmentum nostrae secaritatis, ut scilicet per sanclorum gloriam, quae nobis in eorum festivitate proponitur, nostra spes et securitas augmentetur; si enim homines mortales nobis similes potuerunt ita per sua merita sublimari, constat, quod nos similiter poterimus, cum manus domini abbreviata non sit. Quarta est propter exemplum nostrae imitationis; cum enim eorum festivitas recensetur, ad corum imitationem provocamur, ut scilicet eorum exemplo terrena contemnamus et coelestia desideremuss Quinta est propler debitum mutuae vicissitudinis; sancti enim de nobis in coelo festum faciunt, gaudium enim est angelis Dei et animabus sanctis super uno peccatore poenitentiam agente. Ut igitur iis vicissitudinem rependamns, justum est, ut, quia ipsi de nobis festum agunt in coelis, et nos de ipsis festum agamus in terris.
Sexta est propter procurationem nostri honoris; cum enim sanctos honoramus, tunc nostram rem agimus et nostrum honorem procuramus, quia eorum festivitas est uostra dignitas, Nam cum honoramus fratres nostros, et honoramus nos ipsos, carilas namque facit omnia esse communia; omnia quidem nostra sunt coelestia, terrestria et aeterna. Praeter autem has rationes ponit alias rationes Johannes Damascenus L, IV. cap. VIIL, quare scilicet sancti et pariter eorum corpora sive eorum reliquiae debeant honorari, quarum quaedam sumuntur quantum ad eorum dignitatem, quaedam quantum ad corporum ipsorum pretiositatem. Diguitas autem eorum, ut ibidem dicit, quadruplex est, quoniam ipsi sunt amici Dei, filii Dei, haeredes Dei et duces nostri, Et ponit istas auctoritates, de primo Johannes XV: jam non dicam vos servos, sed amicos etc. , de secundo Joh. I: dedit potestatem filios Dei fieri, de tertio Rom. VIII: si autem filii et haeredes etc.
, de quarto sic dicit: quantum laborares, ut ducem invenires, qui mortali te regi adduceret et pro te ad ipsum sermonem faceret. Duces igitur generis tolius humani, qui ad Deum pro nobis interpellationes faciunt, nonne honorandi sunt? utique quidem honorandi sunt templa erigentes Deo et eorum memoriam venerantes. Aliae sumuntur quantum ad corporum ipsorum pretiositatem et ponit idem Damascenus quatuor et Augustinus addit quintum, per quod manifestatur pretiositas corporum sive reliquiarum sanctorum. Ipsa enim sanctorum corpora fuerunt promtuarium Dei, templum Christi, alabastrum spiritualis unguenti, fontes diviui et organum Spiritus sancti. Primo enim fuerunt promtuarium Dei, unde dicit: hi enim promtaaria Dei pura coenaeula facti sunt. Secundo templum Christi, unde sequitur, quoniam per intellectum in corporibus eorum habitavit Deus, ut ait apostolis: nescitis, quoniam corpora vestra lemplum inhabitantis in vobis spiritus sancli sunt? Deus autem spiritus est; qualiter igitur non honoranda animata templa Dei et animata Dei tabernacula etc.
? De hoc etiam Chrysostomus: homo in aedificatione parietum delectatur, Deus autem in conversalione sanctorum, unde Psalm,: domine, dilexi decorem domus tuac. Quem decorem? Non quem diversitas marmorum splendentium facit, sed quem praestat varietas viventium gratiarum. llle decor carnem delectat, iste vivificat animam, ille pro tempore dejicit et decipit oculos, iste autem in perpetuum aedificat intellectum, Tertio alabastrum spiritualis unguenti, unde ait: unguentum boni odoris ex se manans sanctorum reliquiae tribuentes, et nullus hoc diseredat. Si enim ex rupe et firma petra aqua in eremo emanavit et ex maxilla asini Samsoni sitienti aqua venerat, multo potius ex martirum reliquiis unguentum bene olens emanare incredibile nequaquam est sitientibus divinam Dei virtutem sanctorum, qui ab ipso est, honorem. Quarto fontes divini; unde ait: isti viventes in veritate cum libera praesentia Deo assistunt. Fontes nobis salutares dominator Christus sanctorum suorum praebuit reliquias multiformia beneficia irrigantes.
Quinto organum spiritus sancti. Hanc rationem assignat Augustinus in libro de civitate Dei dicens: non sunt contemnenda, sed plurimum reverenda sanctorum corpora, quibus, dum adhuc viverent, spiritus sanctus quasi quibusdam organis ad omne opus bonum usus est. Unde apostolus: an experimentum quaeritis ejus, qui in me loquitur Christus? Et de Stephano dicitur, quod non poterant resistere sapientiae et spiritui, qui loquebatur etc. Item Ambrosius in Hexaémeron: hoe est pretiosissimum, quod homo divinae vocis sit organum et corporalibus labiis exprimit coeleste oraculum. Tertio instituta est propter negligentiarumexpiationem. Licet enim paucorum sanctorum festa agamus, adhuc tamen illa pauca negligenter saepeagimus et multa ibidem per ignorantiam vel negligentiam omittimus, Si quid igitur in aliis sollemnitatibus sanctorum, quas egimus, negleximus, in hac generali festivitate supplere possumus et de negligentia nos purgare valemus. Haec ratio tangi videtur in sermone, qui hac die per ecclesias recitatur, in quo sie dicitur; deeretum est, ut hac die sanctorum omnium memoria habeatur, ut, quidquid humana fragilitas per )ignorantiam vel per negligentiam seu per praeoccupationem rei singularis in.
sollemnitatibus sanctorum minus plene peregisset, in hac sancla observatione solvatur, Notandum autem, quod quadruplex est differentia sanctorum novi testamenti, quos per anni circulum colimus et quos hodierna die insimul recolligimus, ut ea, quae negligenter fecimus , suppleamus, scilicet apostoli, martires et confessores et virgines, et hi secundum Rabanum per quatuor mundi partes significantur, per orientem apostoli, per meridiem martires, per aquilonem confessores, per occidentem virgines. Prima igitur differentia est apostolorum, quorum dignitas et excellentia manifestatur ex eo, quod omnes alios sanctos in quatuor excedunt, Primo in praeeminentia dignitatis; ipsi enim sunt sapientes principes ecclesiae militantis, potentes assessores aeterni judicis, dulces pastores dominici gregis. Bernardus: tales decebat humani generis pastores et doctores constitui, qui et dulces essent et potentes essent et sapientes, dulces, ut me blande et misericorditer susciperent, potentes, ut fortiter protegerent, sapientes, ut ad vitam et per viam ducerent, quae perducit ad civitatem supernam. Secundo in praeeminentia potestatis, de quorum potestatis praeeminentia sic dicit Augustinus: apostolis Deus dedit potestatem super naturam, ut eam curarent, super daemones, ut eos verterent , super elementa, ut ea imutarent, super animas, ut ipsas a peccatis solverent, super morlem, ut ipsam contemnerent, super angelos, ut corpus dominicum consecrarent. Tertio in praerogativa sanctitatis; unde propter eorum maximam sanctitatem et )gratiarum plenitudinem vita et conversatio Christi in iis tamquam in speculo relucebat et cognoscebatur in iis sicut sgol in suo splendore, sicut rosa in suo odore, sicut ignis in suo calore. De hoo dicit Chrysostomus super Matthaeum: misit Christus apostolos, quasi sol radios suos, quasi rosa suavitatis suae odorem, quasi ignis seintillas snas dispersit, ut, sicut sol in radiis suis apparet, sicut rosa in odoribus suis sentitur, sicut ignis in scintillis suis adspicitur, sic in illorum virtutibus Christi potentia cognoscatur. Haec Chrysostomus. Quarto in efficacia utilitatis; de quorum efficacia sic dicit Augustinus loquens de apostolis: )ex abjectissimis, ex imperitissimis, ex paucissimis nobilitantur, illaminantur, multiplicantur duleissima eloquia, praeclarissima ingenia, copiosissima agmina, mirabilesque peritias auctorum facundorum atque doctorum subjugant Christo.
Secunda differentia est martirum, quorum dignitas et excellentia manifestatur ex eo, quod passi sunt multipliciter, ntiliter et constanter. Multipliciter, quoniam praeter martirium sanguinis passi sunt triplex aliud marlirium sine sanguine. De quo triplici martirio dicit Bernardus: triplex est martirium sine sanguine, scilicet parcitas in ubertate, quam habuit David, largitas in paupertate, quam exhibuit Tobins et vidua, castitas in juventute, qua usus est Joseph in Aegypto. Secundum autem Gregorium triplex est martirium sine sanguine, 46 scilicet patientia adversorum , unde dicit: sine ferro martires esse possumus, si patientiam in animo veraciter custodimus; compassio afflictorum, unde dicit: qui dolorem exhibet in aliena necessitate, crucem portat in mente; dilectio inimicorum, unde dicit: ferre contumelias, odientem diligere, martirium est in occulta cogitatione. Secundo utiliter; quae utilitas ex parte ipsorum martirum est omnium peccatorum remissio, meritorum cumulatio et aeternae gloriae perceptio. Ista pretio sui sanguinis sibi emerunt et ideo eorum sanguis dicitnr pretiosus, id est pretio plenus, De primo et secundo dicit Augustinus de civitate Dei: quid est pretiosius quam mors, propter quam delicta remittuntur et merita cumulantnr. Idem super Johannem: pretiosus est sanguis Christi sine peccato, fecit tamen ipse etiam suorum sanguinem pretiosum, pro quibus dedit sanguinem in pretium. Nam si servorum sanguinem non faceret pretiosum, non diceretur pretiosa in conspectu domini etc.
Item Cyprianus: martirium est delictorum finis, periculi terminus, dux salutis, patientiae magister, domus vitae. De tertio Bernardus: tria sunt, quae mortem sanctorum faciunt pretiosam, quies a labore, gaudium de novitate, securitas de aeternitate. Ex parte nostra duplex est utilitas, quia dati sunt nobis in exemplar ad certandum. Chrysostomus: tu christiane, delicatus es miles, si putas te posse sine pugna vincere, sine certamine triumphare, exerce vires fortiter, dimica atrociter, in proelio isto concerta, considera pactum, conditionem attende, militiam nosce; pactum, quod spopondisti, conditionem , quam assumsisti, militiam, cui nomen dedisti. Hoc enim pacto cuncti pugnaverunt, hac conditione universi vicerunt, hac militia triumphaverunt. Haec Chrysostomus. Secundo dati sunt nobis in patronos ad auxiliandum, adjuvant enim nos et meritis snis et orationibus suis. De primo Augustinus: o immensa Dei pietas, martirum merita nostra vult esse suffragia, illos examinat, ut nos erudiat, illos conterit, ut nos acquirat, illorum cruciatus nostros vult esse profectus.
De secundo Hieronymus contra Vigilantium: si apostoli et martires adhuc in eorpore positi possunt orare pro caeteris, quando de se adhuc deberent esse solliciti, quanto magis post coronas, victorias et triumphos! Unus homo Moyses impetravit veniam a Deo sexcentis millibus armatorum et Stephanus )Paulo et multis aliis veniam obtinuit; sed postquam cum Ghristo esse coeperunt, multo magis possunt. Paulus apostolus CCLXXVI sibi dicit in navi animas condonatas, et postquam resolutus coepit esse cum Christo, )multo magis potest? Tertio constanter, Augustinus: framea est anima martiris splendida caritate, acuta veritate, Dei pugnantis vibrata virtute, quae bella fecit, quae contradicentium catervas redarguendo superavit, percussit infestos, prostravit adversos. ltem Chrysostomus: torti torquentibus fortiores steteruntac laniantes ungulas laniata membra vicerunt, Tertia differentia est confessorum, quorum dignitas et excellentia manifestatur ex eo, quod Deum confessi sunt tribus modis, scilicet corde, ore et opere. Confessio autem cordis non Sufficit sine confessione oris, sicut probat Chrysostomus super Matthaeum quatuor rationibus. Quantum ad primam sic dicit: radix confessionis fides est cordis, confessio autem fructus est fidei; Sicut ergo, quamdiu radix est viva in terra, necesse est, utaut ramos producat aut folia, si autem non produxerit, sine dubio intellige, quia radix ejus in terra siccata est, sic quamdiu fides cordis integra est, semper germinat confessionem in ore, si autem confessio marcida fuerit oris, intellige sine dubio, quia fides cordis ejus jam ante siccata est, Quantum ad secundam sic dicit: si tibi prodest corde credere et coram hominibus non confiteri, ergo et infideli hypocritae confiteri Christum prodest, etiamsi corde non credat; si autem ille nihil proficit sine fide confitens, nec tu proficis credendo sine confessione. Quantum ad tertiam sic dicit: et si sufficit Christo, quia cognoscis eum, etiamsi confessus eum non fueris coram hominibus, ergo et tibi sufficiat, quia cognoscit te Ghristus, etiamsi confessus non fuerit te coram Deo; si autem tibi non sufficit cognitio ejus, nec illi sufficiet fides tua.
Quantam ad quartam sic dicit: si enim sufficeret fides cordis, cor tantummodo tibi Deus creasset, nunc autem et os tibi creavit, ut corde credas et ore confitearis, Tertio confessi sunt Deum opere. Qualiter autem quis Deum opere confiteatur aut neget, ostendit Hieronymus super illud in originali: confitetur se Deum nosse dicens: Christus sapientia est, justitia, veritas, sanctitas, fortitudo. Negatur per insipientiam sapientia, per iniquitatem justitia, per mendacium veritas, per turpitudinem sanctitas, per imbecillitatem animi fortitudo, et quotiescunque vincimur vitiis atque peccatis, totiens Deum negamus, et e converso, quotiens bene quid agimus, Deum confitemur. Quarta differentia est virginum, quarum dignitas et excellentia manifestatur primo, quia ipsae sunt sponsae aeterni regis, Ambrosius: pulchritudinem quis potest majorem existimare decore ejus, quae amatur a rege, probatur a judice, dedicatur a Deo, semper sponsa, semper innupta? Secundo quia comparantur angelis, Ambrosius: virginitas conditionem humanae naturae snpergreditur, per quam homines angelis sociantur, major tamen est victoria virginum quam angelorum; angeli enim sine carne vivunt, virgines vero in carne triumphant. Tertio quia illustriores sunt fidelibus universis, unde Cyprianus: virginitas est flos ecclesiastici germinis, decus atque ornamentum gratiae spiritualis, laeta indoles laudis et honoris, opus integrum atque incorruptum, Dei imago, rursus ad sanctimoniam Dei illustrior portio gregis Ghristi, Quarto quia praeferantur conjugatis; haec autem excellentia, quam habet virginitas respectu copulae conjugalis, patet ex multiplici comparatione ad illam; illa enim impraegnat ventrem, ista mentem, Augustinus: generosus eligit in carne vitam jam imitari angelorum, quam in carne numerum augere mortalium. Est autem uberior feliciorque foecunditas non ventre gravescere, sed mente grandescere; ille parturit filios doloris, ista filios gaudii et exsultationis, Augustinus: ipsa continentia nequaquam sterilis est, sed foecunda mater filiorum gaudiorum de marito te, domine. llla filiis replet lerram, ista coclum, Hieronymus: muptiae terram implent, virginitas paradisum.
llla autem est multae sollicitudinis, ista quietis, Gilbertus: virginitas est curarum silentium, pax carnis, redemtio vitiornm, principatus virtutum. flla est bonum, ista melius, Hieronymus ad Pammachium: tantum est inter nuptias et virginitatem, quantum inter mon peccare et beatificare; imo, ut levius dicam, quantum inter bonum et melius. Illa comparatur spinis, ista rosis, Hieronymus ad Eustochimm: lando nuptias, sed quia mihi virgines generant,lego de spinis rosam, de terra aurum, deconcha margaritam. Quinto, quia multis gaudent privilegiis. Ipsae namque virgines coronam aureolam habebunt, canticum solae cantabunt, vestimentis eisdem cum Ghristo gaudebunt, post ipsum agnum semper ambnlabunt Quarto et ultimo instituta est propter faciliorem orationum nostrarum impetrationem, ut, sicnt omnes sanctos universaliter hac die honoramus, sic et ipsi omnes pro nobis insimul intercedant, ut sic Dei misericordiam facilius impetremus. Si enim impossibile est, multorum preces non exaudiri, constat, quia impossibile valde erit, omnium sanctorum pro nobis orantium preces non exaudiri, Haec ratio in oratione tangitur, cnm dicitur: desideratam nobis tuae propitiationis abundantiam multiplicatis intercessoribus largiaris, Intercedunt enim sancti pro nobis merito et affectu; merito, dum nobis eorum merita suffragantur, affectu, dum vota nostra cupiunt adimpleri, quod tamen non faciunt, nisi voluntatem Dei noverint adimplendam, Quod autem in bac die omnes sancti ad intercedendum universaliter pro nobis conveniant, ostenditur ín quadam visione, quae sequenti anno ab hujus sollemnitatis institutione contigisse narratur. Cum enim in hac die custos ecclesiae sancli Petri ex devotione omnia altaria circuisset et omnium sanctorum suffragia implorasset et demum ad altare sancti Petri rediisset, ibi paululum requiescens extra se rapitur et ecce vidit regem regum in sublimi solio consistentem. et omnes angelos in ejus circuitu commorantes.
Tunc virgo virginum in dyademate pracfulgenti advenit, quam innnmmerabilis multitudo virginum et continentium sequebatur. Huic rex protinus assurrexil et posito solio juxta se sedere fecit. Post hoe advenit quidam vestitus de pilis camelorum, quem sequebatur multitudo venerabilium seniorum ; deinde advenit et alius pontificali habitu decoratus, quem aliquorum chorus in habitu consimili sequebatur, postea vero processit innumerabilis multitado militum. Post quos advenit turba diversaram gentium infinita. Omnes igitur ante regis solium advenerunt et ipsum flexis genibus adorarunt. Is autem, qui in pontificali habitu erat, matutinas caeteris prosequentibus inchoavit, angelus autem, qui praedictum eustodem ducebat, eidem visionem exposuit, asserens virginem in prima acie matrem Dei esse, vestiium de pilis camelorum Johannem baptistam um patriarchis simul et prophetis, pontificali ornatum habitu Petrum cum caeteris apostolis, milites martires, turbam reliquam confessores, Qui ideo omnes ante regem venerant, ut pro honore sibi hac die a mortalibus exhibito gratias agerent et pro orhe universo orarent. Deiude ad locum alinm ipsum duxit el utriusque sexus homines, alios in stratis aureis, alios in mensis gaudentes diversis deliciis, alios nudos et inopes auxilium mendicantes ostendit. Dixit autem hunc locum purgatorium esse, abundantes vero animas illas esse, quibus ab amicis per multa suffragia copiose subveniebatur.
egentes vero esse, quorum cura nullatenus habebatur. Jussit ergo, ut omnia summo pontifici intimaret, ut post festum omnium sanetormn diem statueret animarum, ut saltem generalia suffragia pro illis illa die fierent, qui specialia habere nequirent.
Scripture echoes
- ↩Ps.25.8 — Good and upright is the LORD; therefore he instructs sinners in the way.
Notes
- 1 ↩The source text contains a typo 'sanetormn' which has been corrected to 'sanctorum' for translation.
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