De sancto Thoma apostolo
The Meaning of the Apostle's Name
The name Thomas is explored through its etymological roots and its connection to his confession of faith.
The name Thomas means 'abyss' or 'twin'—also called Didymus in Greek—or it comes from 'thomos,' meaning 'division' or 'section.' He is called an 'abyss' because he earned the right to penetrate the depths of the Godhead when, in response to his question, Christ answered him, 'I am the way, the truth, and the life.' He is called a 'twin' because he recognized the resurrection of Christ, as it were, doubly and twice as much as the others. For they knew by seeing, but he knew by seeing and touching. He is called a 'division' or 'section' because he divided his mind from the love of the world, or because he was divided and cut off from the others in his faith regarding the resurrection. Alternatively, Thomas is said to be, as it were, wholly moving in the love and contemplation of God. For he possessed three things that indicated the love of God was in him, about which Prosper says in his book On the Contemplative Life: 'What is it to love God, if not to conceive in the soul a fervent desire for the vision of God, a hatred of sin, and a distaste for the world?' Or, Thomas is derived from 'theos,' meaning 'God,' and 'mine.' Hence Thomas is like 'my God,' and this is because of what he said when, having been assured, he believed: 'My Lord and my God.'
The Mission to India
Thomas is sent by the Lord to India as an architect and encounters a wedding where he performs a miracle of divine justice.
While the apostle Thomas was in Caesarea, the Lord appeared to him and said, 'The King of India, Gundoferus, has sent his steward Abbanes to find someone skilled in architecture.' 'Come, then, and I will send you to him.' Thomas replied to Him, 'Lord, send me wherever You wish, Father, to the Indians.' God said to him, 'Go with confidence, for I will be your guardian.' 'And when you have converted the Indians, you will come to Me with the palm of martyrdom.' Thomas replied, 'You are my Lord, and I am Your servant; Your will be done.' As the steward was walking through the marketplace, the Lord said to him, 'What are you looking to buy, young man?' He replied, "My master sent me to hire servants skilled in architecture, so that a palace might be built for him in the Roman style." Then the Lord handed Thomas over to him, declaring that he was highly skilled in that craft. As they sailed, they arrived at a certain city where the king was celebrating his daughter's wedding. After the king had made a proclamation that everyone must attend the wedding, or else offend him, it happened that Abbanes and the apostle entered the city. The girl, carrying a Hebrew flute in her hand, was praising everyone with some song; when she saw the apostle, she realized he was a Hebrew because he wasn't eating, but kept his eyes fixed on heaven. When the girl sang before him in Hebrew, "There is one God of the Hebrews, who created all things and founded the seas," the apostle began to repeat those very same words. But the cupbearer, seeing that he wasn't eating or drinking, but only keeping his eyes fixed on heaven, struck the apostle of God on the cheek. The apostle said to him, "It is better that you receive mercy in the future, and that this passing blow be repaid here: I will not rise from here until the hand that struck me is brought here by dogs." He went off to draw water, and a lion killed him and drank his blood. While dogs were tearing his body apart, a black dog brought his right hand into the middle of the banquet; seeing this, the whole crowd was stunned, and the girl, repeating his words, threw down her flute and threw herself at the apostle's feet.
Reflections on the Apostle's Vengeance
The author addresses Augustine's critique of the legend, balancing the narrative with theological discernment regarding patience and divine judgment.
Augustine rejects this vengeance in his book against Faustus and asserts that it was claimed by a pseudo-author; for this reason, this legend is considered suspect in many respects. It could, however, be said that it was spoken not with the intent of invoking a curse, but as a way of prophesying. If, however, Augustine's words are examined carefully, they don't seem to reject these things entirely. For he says this in the same book: 'We read apocryphal scriptures; the Manichaeans read apocryphal scriptures, written by I don't know what fabricators of fables under the name of the apostles, which might have been received into the authority of the holy Church in the time of their authors, if the holy and learned men who were alive then and were able to examine them had recognized that they spoke the truth.' Yet they read there that the apostle Thomas, while he was a stranger and completely unknown at a wedding banquet, was struck on the cheek by a servant and cursed the man with a continuous and savage vengeance. For when he had gone out to a spring and was serving water to the guests, a lion ran at him and killed him, and a dog brought his hand—the one that had struck the apostle's head with a light blow—torn from his body, just as the same apostle had wished and cursed, and placed it on the tables where the apostle himself was reclining. What could be seen as more cruel than this? However, because it's also written there—unless I'm mistaken—that he prayed for mercy for him in the world to come. But a compensation of a greater benefit was made, so that the apostle might be commended to strangers by this fear, showing how dear he was to God, and so that they might be comforted forever after this life, which must eventually end. Whether that story is true or made up doesn't matter to me now. Certainly, the Manichaeans—from whom those scriptures that the Church canon rejects are accepted as true and sincere—are at least forced to admit that the virtue of patience, which the Lord teaches by saying, "If anyone strikes you on the right cheek, offer him the other," can exist in the preparation of the heart, even if it isn't shown by physical gestures or spoken words; for the apostle, when struck by a palm, instead asked the Lord that the man who injured him might be spared in the world to come, and that in this present life that injury might not be left as something significant, which he either offered to the one striking him by turning the other cheek, or advised that he should strike. He certainly held the affection of love inwardly, and outwardly he required an example of correction. Whether this is true or made up, why do they refuse to believe that Moses, the servant of God, struck down the makers of idols with a sword in such a spirit? But if we compare those punishments, what is similar about being killed by the sword versus being tortured and torn apart by wild beasts? After all, judges serving under public law order that those guilty of major crimes be thrown to beasts and struck down by the sword. That is what Augustine says.
The Conversion of the Royal Couple
Thomas blesses a wedding couple, leading them to embrace virginity and the Christian faith.
Then the apostle, at the king's request, blessed the bridegroom and the bride, saying, "Lord, give these young people the blessing of your right hand, and in their hearts, the seed of life." When the apostle left, a palm branch full of dates was found in the young man's hand, and as the couple ate the fruit, they both fell asleep and had the same dream. It seemed to them that a king adorned with gems was embracing them and saying, "The apostle has blessed you, so that you may share in eternal life." When they woke up and shared their dreams, the apostle came to them and said, "My King has just appeared to you and brought me here through closed doors, so that through my blessing you might possess the integrity of the flesh, which is the queen of all virtues and the fruit of eternal salvation." What is virginity? It is the sister of angels, the possession of all good things, the victory over lust, the trophy of faith, the conquest of demons, and the security of eternal joys. From lust, however, corruption is born; from corruption, pollution arises; from pollution, guilt originates; and from guilt, confusion is generated. As he told them this, two angels appeared and said, "We are the angels assigned to watch over you; if you faithfully follow the apostle's instructions, we will offer all your prayers to God." The apostle then baptized them and carefully taught them the faith. A long time later, the bride, Pelagia, was consecrated with the sacred veil and suffered martyrdom, while the bridegroom, Dionysius, was ordained as bishop of that city.
The Heavenly Palace
Thomas builds a spiritual palace for the King of India, teaching that earthly wealth should be converted into heavenly treasure.
After this, the apostle and Abbanes arrived at the court of the King of India. Once the apostle had designed a marvelous palace and received a large sum of money, the king left for another province, and the apostle gave the entire treasure away to the people. During the two years the king was away, the apostle devoted himself to preaching and converted countless people to the faith. But when the king returned and learned what Thomas had done, he threw him and Abbanes into the deepest part of the prison, intending to have them skinned alive and burned in vengeful flames. Meanwhile, Gad, the king's brother, died, and a tomb was prepared for him with excessive ambition. On the fourth day after he died, he rose again. While everyone was stunned and fleeing, he said to his brother, "Brother, this man whom you were planning to skin and burn is a friend of God, and all the angels serve him." "Those who led me into paradise showed me a certain palace, miraculously built of gold, silver, and precious stones. As I admired its beauty, they said to me, 'This is the palace that Thomas built for your brother.' When I said, 'I wish I were its doorkeeper,' they told me, 'Your brother has made himself unworthy of it; if you want to live in it, we will ask the Lord to deign to raise you up, so that you may buy it from your brother, returning to him the money he thinks he lost.'" Saying this, he ran to the apostle's prison, asking his brother for forgiveness. After the chains were removed, he began to beg the apostle to accept a precious garment. The apostle replied, "Don't you know that those who desire to have power in the heavens don't crave anything carnal or earthly?" As the apostle left the prison, the king met him, fell at his feet, and begged for his forgiveness. Then the apostle said, "God has shown you great favor by revealing His secrets to you." Believe in Christ and be baptized, so you'll share in the eternal kingdom. The king's brother said to him, "I saw the palace you built for my brother, and I've earned the right to acquire it." The apostle replied, "That is in your brother's power." The king said, "That one will be mine." The apostle said, "He will build you another; but if he happens to be unable to do so, this one will be shared between you and me." The apostle answered, "There are countless palaces in heaven prepared from the beginning of time, which are acquired through faith, prayer, or by the price of alms given by the chosen." Your riches can go on ahead of you to those places, but they certainly can't follow you there.
Teachings and Miracles
Thomas heals the sick and provides a comprehensive catechesis on the Trinity and the twelve degrees of virtue.
A month later, the apostle had all the poor of that province gathered together; once they were assembled, he ordered the weak and the sick to stand apart and prayed over them. When those who had been instructed answered, "Amen," a flash of light coming from heaven swept over the apostle and the others for nearly half an hour, so that they all thought they had perished from a bolt of lightning. But the apostle stood up and said, "Rise, for my Lord has come like lightning and has healed you." They all rose, healed, and glorified God and the apostle. Then the apostle began to teach them and to assign the twelve degrees of virtues. The first is that they should believe in God, who is one in essence and three in persons; he gave them a threefold sensible example of how there are three persons in one essence. The first is that there is one wisdom in a person, from which proceed intellect, memory, and talent. He explained that talent is for discovering what you haven't learned, memory is for not forgetting what you have learned, and intellect is for understanding what can be shown or taught. The second is that in one vine there are three things: the wood, the leaves, and the fruit; all three are one, and they are one vine. The third is that one head consists of four senses; for in one head there is sight, taste, hearing, and smell, and though these are many, they are one head. The second degree is that they should receive baptism. The third is that they keep themselves from sexual immorality. The fourth is that they restrain themselves from greed. The fifth is that they curb their gluttony. The sixth is that they maintain a life of penance. The seventh is that they persevere in these things. The eighth is that they love hospitality. The ninth is that they seek the will of God in what they do and fulfill it with His help. The tenth is that they seek His will in what they do not do and avoid those things. The eleventh: they should show charity to both friends and enemies. The twelfth: they should keep a watchful guard over these things. After his preaching, nine thousand men were baptized, not counting the women and children. 2.
The Conversion of Migdonia and the Queen
Thomas preaches to the women of the court, leading to the conversion of Migdonia and the queen, despite the king's opposition.
After this, he went to Upper India, where he shone brightly, distinguished by countless miracles. The apostle enlightened Syntice, a friend of Migdonia—who was the wife of Carisius, a relative of the king—and Migdonia asked her, "Do you think I'll be able to see him?" Then Migdonia, following her advice, changed her clothes and arrived among the poor women where the apostle was preaching. The apostle then began to preach about the misery of this life, saying among other things: "Life here is a miserable life, subject to accidents and so fleeting that, just when you think you have a hold on it, it slips away, broken." Then he began to exhort them with four arguments to listen willingly to the word of God, comparing the word of God itself to four kinds of things: to an eye salve, because it illuminates the eye of our intellect; to a passion, because it cleanses and purifies our affection from all carnal love; to a plaster, because it heals the wounds of our sins; and to food, because it delights us with the love of heavenly things. He said that just as these things are of no value to a sick person unless he takes them into himself, so the word of God is of no benefit to a languishing soul unless it hears it with devotion. As the apostle preached, Migdonia believed and from then on avoided her husband's bed. Then Carisius obtained permission from the king and put the apostle in prison. Migdonia came to him and asked his forgiveness for the fact that he had been thrown into prison on her account; he kindly comforted her and declared that he was suffering all these things willingly. Carisius, however, asked the king to send the queen, his wife's sister, to her, in case she might be able to win her back. Once sent, the queen was converted by the very person she had intended to subvert, and after seeing the many miracles the apostle was performing, she said, 'Cursed are those before God who do not believe in such signs and works.' Then the apostle briefly instructed all who were present on three things: namely, that they should love the Church, honor the priests, and gather diligently to hear the word of God. But when the queen returned, the king said to her: 'Why have you stayed away so long?' She replied, "I used to think Migdonia was foolish, but she is most wise; she led me to the apostle of God and made me know the way of truth, and those who do not believe in Christ are truly foolish." The queen refused to stay with the king any longer. Stunned, the king said to his kinsman, "While I wanted to win back your wife, I lost my own, and mine has become worse for me than yours is for you." Then the king ordered the apostle to be brought to him with his hands bound, commanding him to call the wives back to their husbands. But the apostle used three examples to show them how long they had been living in error and why they shouldn't be acting this way: the example of the king, the example of the tower, and the example of the fountain. He said, "Since you are a king, you don't want to have defiled servants; you want clean men and women to serve you." How much more, then, should you believe that God loves the purest and cleanest service? "Why, then, am I blamed for preaching that God loves those who serve Him, just as you love those who serve you?"
Martyrdom and Legacy
Thomas endures trials, destroys an idol, suffers martyrdom, and leaves behind a legacy of protection for the city of Edessa.
"I built a high tower, and you're telling me that I, who built it, should tear it down?" "I dug deep into the earth and brought forth a spring from the abyss, and you're telling me to plug it up?" Then the king, in his anger, ordered burning iron plates to be brought and commanded the apostle to stand on them with his bare feet. Immediately, however, by the will of God, a spring burst forth right there and extinguished them. Then the king, on the advice of his relative, had him thrown into a burning furnace, which cooled down so much that the next day he came out of it healthy and unharmed; and Carisius said to the king, "Make him offer a sacrifice to the god of the sun, so that he may incur the wrath of his own God, who is delivering him from these things." And when... When he was pressed on this, he said to the king, "You are more excellent than what you have made, and because you neglect the true God and worship a painting, you think that, just like Carisius, God will be angry with me once I have adored your god; but He will be more angry with your god and will crush him by my adoration, therefore I adore Him." "If, therefore, while I adore your god, God does not overturn him, I will sacrifice to him; but if He does, you will believe in my God." The king replied, "You're still talking to me as if we were equals." The apostle then commanded the demon living inside the idol in Hebrew, ordering it to kneel before the idol immediately and shatter it. The apostle knelt and said, "Look, I am worshipping, but not the idol. I am worshipping, but not the metal. I am worshipping, but not the image. I am worshipping my Lord Jesus Christ, and in His name, I command you, demon, who are hiding inside it, to shatter this image." Immediately, it melted like wax. Then all the priests let out a roar, and the high priest of the temple, raising his sword, pierced the apostle, saying, "I will avenge the insults to my god." The king and Carisius fled when they saw that the people wanted to avenge the apostle and burn the high priest alive; the Christians, however, took the apostle's body and buried it with honor. This happened a long time later, around the year 200. And 30. The apostle's body was moved to the city of Edessa, formerly known as Rages of the Medes, an action carried out by Emperor Alexander at the request of the Syrians. In that city, however, there are no heretics or Jews. No pagan can live there, nor can any tyrant do harm there, ever since King Abgar of that city earned the right to receive the letter written by the Savior's own hand. For if at any time a nation rises up against that city, a baptized child standing above the gate reads that letter, and on that very day, through the writings of the Savior as well as the merits of the apostle Thomas, the enemies are either put to flight or pacified. Isidore, in his book on the life and death of the saints, says this about the apostle: 'Thomas, the disciple of Christ and one like the Savior, was incredulous in hearing, but faithful in seeing.' He preached the gospel to the Parthians, Medes, Persians, Hyrcanians, and Bactrians; entering the eastern region and penetrating the inner parts of those nations, he carried his preaching all the way to the place of his passion. He died, pierced by spears. So says Isidore. Chrysostom also says that when Thomas arrived in the region of the Magi—who had come to adore Christ—he baptized them, and they became helpers of the Christian faith.
Read the original Latin
Thomas interpretatur abyssus vel geminus, quod et Graece Didimus dicitur; vel Thomas a thomos, quod est divisio sive sectio. Dicitur ergo abyssus eo, quod profunditatem divinitatis penetrare meruit, quando ad sui interrogationem Christus sibi respondit: ego sum via veritas et vita. Dicitur geminus eo, quod resurrectionem Christi quasi geminate et in duplum quam alii cognovit. Nam illi cognoverunt videndo, iste videndo et palpando. Divisio siue sectio dicitur, quia mentem suam ab amore mundi divisit vel quia ab aliis in fide resurrectionis divisus et sectus fuit. —Vel dicitur Thomas quasi totus means in Dei scilicet amore et contemplatione. Habuit enim tria, quae in ipso indicaverunt fuisse amorem Dei, de quibus dicit Prosper in libro de vita contemplativa: quid est Deum diligere, nisi animo concipere fervidum visionis Dei affectum, peccati odium et mundi fastidium. Vel Thomas dicitur a theos, quod est Deus et meus.
Unde Thomas quasi Deus meus, et hoc propter illud quod dixit, cum certificatus credidit: dominus meus et Deüs meus, 4. Thomas apostolus cum esset apud Caesaream, apparuit ei dominus-dicens: rex Indiae Gundoferus misit praepositum Abbanem quaerere hominem architectoria arte eruditum. Veni igitur et mittam te ad eum. Cui Thomas: domine, quo vis mitte me pater ad Indos. Cui Deus: vade secure, quia ero eustos tni. Cumque Indos converteris, ad me cum palma martirii venies. Cui Thomas: dominus meus eset ego servus tuus: fiat voluntas tua. Cumque praepositus per forum ambularet, dixit ei dominus: quid comparare vis, juvenis?
Cui ille: dominus meus misit me, ut conducam servos in arte architectoria eruditos, ut romano opere sibi palatium construatur. Tunc dominus tradidit ei Thomam asserens eum plurimum in tali arte peritum. Navigantes antem ad quandam civitatem venerunt, in qua rex filiae suae nuptias celebrabat. Hoc cum praeconisari fecisset, ut omnes nuptiis interessent, alias regem offenderent, contigit illum Abbanem et apostolum introire. Puella autem Hebraeam fistulam in manu gerens unumquemque laude aliqua commendabat vidensque apostolum intellexit, hunc esse Hebraeum, eo quod non manducaret, sed oculos ad coelum fixos haberet. Cumque puella coram eo hebraice caneret dicens: unus est Deus Hebraeorum, qui creavit omnia et fundavit maria, apostolus ipsa haec eadem verba repetere satagebat. Videns autem pincerna, quod non manducaret nec biberet, sed tantum oculos fixos ad coelum haberet, apostolum Dei in maxillam percussit. Cui apostolus: melius est, ut in futuro indulgentia tibi tradatur et hic transitoria plaga reddatur: non hine surgam, donec manus, quae percussit, huc a canibus afferatur.
Hic igitur ad hauriendam aquam abiit et leo ipsum occidens sanguinem ejus bibit. Lacerantibus autem canibus ejus corpus, unus niger canis manum ejus dextram in medium convivium apportavit, quo viso omnis turba obstupuit et puella ejus verba referens projecta fistula ad pedes apostoli se projecit. Hujus autem ultionem reprobat Augustinus in libro contra Faustum et asserit, a pseudo hoc fuisse iasertum, unde et legenda hacc quo ad plura suspecta habetur. Posset tamen dici, quod non animo impetrandi ), sed modo praedicendi dictum sit. Si tamen Augustini verba diligenter inspiciantur, non penitus reprobare ista videntur. Ait enim sic in eodem libro: eo perlegimus scripturas apoeryphas: legunt scripturas apoeryphas Manichaei, nescio a quibus sutoribus fabularum sub apostolorum nomine scriptas, quae suorum scriptorum temporibus in auctoritatem sanctae ecclesiae recipi mererentur, si sancti et docti-homines, qui tunc in hac vita erant et examinare poterant, eos vera locutos esse cognoscerent. Ibi tamen legunt, apostolum Thomam, cum esset in quodam nuptiarum convivio peregrinus et prorsus incognitus, a quodam ministro palma percussum imprecatum fuisse homini continuam saevamque vindictam. Nam quum egressus fuisset ad fontem unum et aquam convivantibus ministraret, in eum leo incurrens interemit manumque ei, qua caput apostoli levi ictu percusserat, à corpore avulsam secundum verbum ejusdem apostoli id optantis atque imprecantis canis intulit mensis, quibus ipse apostolus discumbebat.
Quid hoc videri crudelius potest ? Verum quia ibi, nisi tamen fallor, hoc etiam scriptum est, quod ei veniam in saeculo futuro petierit. Facta est autem compensatio benificii majoris, ut et apostolus, quam carus Deo esset, per hunc timorem commendaretur ignotis et illi post hanc vitam quandoque finiendam in aeternum consolarentur. Utrum illa vera sit an conficta narratio, nihil mea nunc interest. Certe enim Manichaei, a quibus illae scripturae, quas canon ecclesiasticus respuit, tamquam verae ac sincerae acceptantur, saltem haec coguntur fateri, illam patientiae virtutem, quam docet dominus dicens: si quis te percusserit in maxillam dextram, praebe ei sinistram, posse esse in praeparatione cordis, etiamsi non exhibeatar gestu corpóris et expressione verborum, quandoquidem apostolus palma percussus pótius dominum rogavit, ut injurioso homini in futuro saeculo parceretur, in praesenti autem illa injuria non multa relinqueretur, quam vel praebuit ferienti alteram partem, aut ut ilernin feriret, admonuit. Tencbat certe interius dilectionis affectum et exterius requirebat correctionis exemplum. Sive hoc verum sit sive confictum, cur nolunt credere tali animo famulum Dei Moysen ydoli fabricatores gladio prostravisse. Si autem poenas illas comparamus, quid simile ferro interimi et a feris cruciari atque laniari?
Quandoquidem judices publicis legibus servientes majoris criminis reos bestiis subdi et gladio percuti jubent. Haec Augustinus. Tunc apostolus ad petitionem regis sponsum et sponsam benedixit: da, inquiens, domine adolescentibus his benedictionem tuae dextrae et in eorum mentibus semina semen vitae, Abeunte autem apostolo in manu juvenis est repertus plenus dactylis palmae ramus, comedentibus vero sponso et sponsa de fructibus ejus ambo obdormiunt et somnium simile ambo cernunt. Videbatur etenim iis, quod rex gemmatus eos amplecteretur et diceret: apostolus benedixit vos, ut aeternae vitae participes sitis. Evigilantibus autem et mutuo sibi somnia revelantibus apostolus ad eos ingreditur dicens iis: rex meus vobis modo apparuit et me clausis januis huc adduxit, ut super vos benedictione mea habeatis carnis integritatem, quae est omnium regina virtutum et fructus salulis perpetuae. Virginitas ? ) soror est angelorum, possessio omnium bonorum, victoria libidinum, fidei trophaeum, expugnatio daemonum et aeternorum secnritas gaudiorum. De libidine autem corruptio gignitur, de corruptione pollutio nascitur, de pollutione autem reatus oritur, de reatu confusio generatur.
Haec illo referente duo angeli apparuerunt dicentes iis: nos sumus angeli vobis ad custodiam deputati, qui, si apostoli bene servaveritis monita, offerimus Deo omnia vota vestra. Eos igitur apostolus baptisavit et de fide diligenter edocuit. Post multum vero temporis sponsa nomine Pelagia sacro velamine consecrata martirium patitur et sponsus nomine Dyonisius illi civitati in episcopum ordinatur.
Post haec autem apostolus et Abbanes ad regem Indiae pervenerunt. Designato vero ab apostolo mirabili palatio et copioso thesauro accepto rex in aliam provinciam proficiscitur et apostolus universum thesaurum populo clargitur. Per totum autem biennium, quo abfuit rex, apostolus praedicationi institit et innumerabilem populum ad fidem convertit, —Rediens autem rex et quae Thomas fecerat, discens, ipsum cum Abbane in ima retrudit carceris, ut postmodo vivos excoriatos ultricibus daret flammis. Interea Gad frater regis moritur et ei sepulchrum cum ambitione nimia praeparatur. Quarta autem die quam mortuus fuerat, resurrexit et stupefactis omnibus cunctisque fugientibus dixit fratri suo: hic homo, frater, quem excoriare et incendere disponebas, amicus Dei est et omnes angeli famulantur ei. Qui me in paradisum ducentes quoddam mihi ostenderunt palatium ex auro et argento et lapidibus pretiosis mirabiliter fabricatum, et cum ejus pulchritudinem admirarer, dixerunt mihi : hoc est palatium, quod Thomas fratri tuo exstruxerat, cumque di9" cerem: utinam janitor ejus essem , dixerunt mihi: frater tuus se illo fecit indignum; si vis in illo manere, rogabimus dominum, ut te suscitare dignetur, ut illud a fratre tuo possis emere, reddens ei pecuniam, quam se existimat perdidisse. Et haec dicens cucurrit ad carcerem apostoli, fratri suo postulans indulgeri, abjectisque vinculis rogare apostolum coepit, ut vestem acciperet pretiosam. Cui apostolus: ignoras, quod nihil carnale, nihil terrenum gestiunt, qui cupiunt habere in coelestibus potestatem?
— Egredienti autem apostolo de carcere rex occurrit et obvolutus ejus pedibus veniam postulabat. Tunc apostolus ait: multum vobis pracstitit Deus, ut secreta sua vobis ostenderet. Credite in Christum et baplisamini, ut aeterni regni participes sitis. Dixit ei frater regis: vidi palatium, quod fratri meo fecisti, et illud comparare merui. Cui apostolus: hoc in potestate fratris tui est. — Cui rex: illud erit meum. Apostolus fabricet tibi aliud, quod si forte nequiverit, mihi et tibi anum hoc commune erit. Respondit apostolus: innumerabilia palatia sunt in coelo ab initio saeculi praeparata quae fidei (precibus sive) pretio et eleemosinis electis comparantur.
Divitiae autem vestrae ad illa vos antecedere possunt, sequi vero omnino non possunt.
Post unum autem mensem fecit aposiolus pauperes omnes illius provinciae congregari, quibus congregatis debiles et infirmos seorsim stare jussit et super eos oravit, umque qui docti fuerant, respondissent, Amen, coruscatio de coelo veniens tam apostolum quam caeteros fere per horam dimidiam sic perlustravit , ut omnes se pularent ictu fulguris interiisse, erigens autem se apostolus dixit: surgite, quia dominus meus sicut fulgur venit eosque sanavit. Exsurgentes autem omnes sani Deum et apostolum glorificaverunt. Tunc apostolus coepit eos docere et duodecim gradus virtutum assignare Primus est, ut in Deum crederent, qui est unus in essentia et trinus in personis, deditque iis triplex exemplum sensibile, quomodo sint in una essentia tres personae. Primum est, quia una est in homine sapientia et de illa una praecedit intellectus, memoria et ingenium. Nam ingenium est, inquit, ut quod non didicisti, invenias: memoria, ut non obliviscaris, quae didiceris, intellectus, ut intelligas, quae ostendi possunt vel doceri. Secundum quod in una vinea tria sunt, scilicet lignum, folia et fructus et haec omnia tria unum sunt el una vinea sunt. Tertium est quod caput unum quatuor sensibus constat, in uno enim capite sunt visus, gustus, auditus et odoratus et haec plura sunt et unum caput sunt. Secundus gradus est, ut baptismum susciperent.
Tertius est, ut se a fornicatione continerent. Quartus ut se ab avaritia temperarent. Quintus ut gulam restringerent. Sextus ut poenitentiam tenerent. Septimus, ut in his perseverarent. Octavus ut hospitalitatem amarent. Nonus ut voluntatem Dei in faciendis quaererent et ea ope complerent. Decimus ut eam in non faciendis quaererent et ea vitarent.
Undecinus, ut caritatem amicis et inimicis impenderent. Duodecimus, ut in custodiendis his vigilem curam haberent. Post praedicationem vero baptisati sunt novem millia virorum exceptis parvulis et mulieribus. — -— 2. Post hoc autem in superiorem Indiam abiit, in qua innumeris miraculis insignis coruscavit. Sinticem eliam amicam Migdomiae uxoris Carisii, cognati regis, apostolus illuminavit dixitque Migdomia ad Synticem: putas si potero eum videre? Tune Migdomia de consilio ejus habitum mutavit et inter pauperes mulieres, ubi apostolus praedicabat, advenit. Apostolus antem coepit vitae hujus miseriam praedicare dicens inter caetera: quoniam vita hic est vita misera, casibus subjecta et adeo fugitiva, ut cum teneri creditur, effugiat labefacta.
Deinde coepit quatuor rationibus exhortari, ut verbum Dei libenter audirent, ipsum verbum Dei quatuor rerum generibus comparando, scilicet collyrio, ex eo quod oculum nostri intellectus illuminat, passioni, ex eo quod nostrum affectum ab omni carnali amore purgat et mundat, emplastro, ex eo quod peccatorum nostrorum vulnera sanat, cibo, ex eo quod nos coelestium amore delectat; etsieut, inquit, haec aegroto non valent, nisi ea in se receperit, sic nec animae languenti verbum Dei prodest, nisi illud devote audierit. Praedicante igitur apostolo Migdonia credidit et deinceps viri thorum abhorruit. Tunc Carisius a rege impetravit et apostolum iu carcere posuit. Ad quem veniens Migdonia rogavit, ut sibi ignosceret, quod propter eam in carcerem missus esset ; quam ille benignus consolans haec omnia se libenter pati asseruit. Carisins autem regem rogavit, ut reginam sororem suae uxoris ad eam mitteret, si forte eam revocare posset. Missa regina convertilur ab ea, quam volebat pervertere, visisque tot miraculis, quae apostolus faciebat, dixit: maledicti sunt a Deo, qui non tot signis credunt et operibus. Tunc apostolus omnes qui aderant, de tribus breviter instruxit, scilicet ut ecclesiam diligerent, sacerdotes honorarent et assidue ad audiendum verbum Dei convenirent, Revertente autem regina dixit ei rex !) : ut quid tamdiu morata es?
Quae respondit: putabam Migdoniam stultam esse, et sapientissima est et me ad apostolum Dei ducens viam veritatis me cognoscere fecit et nimis stulti sunt, qui in Christum non credunt. Noluitque regina regi deinceps copulari. Stupefaetus autem rex dixit cognato suo: dum tuam uxorem recuperare vellem, meam perdidi et pejor mihi mea effecta est, quam tua tibi. Tunc rex jussit apostolum ligatis manibus ad se adduci praecipiens ei, nt ad suos viros conjuges revocaret. Apostolus autem triplici exemplo ostendit, quamdiu in errore persisterent, hoc facere non deberent, videlicet exemplo regis, exemplo turris, et exemplo fontis. Unde, dixit, tu cum sis rex, non vis habere coinquinata servitia, sed mundos servos pariter et ancillas. Quanto magis credere debes Deum amare castissima et munda servitia? — Quid ergo culpor, si Deum amare praedico in servis suis, quod diligis et in tuis.
— Fabricavi turrim excelsam et dicis mihi ut ego, qui fabricavi, eam destruam? — Fodi terram profundam et eduxi fontem de abysso, et dicis mihi, ut obstruam illum? Tunc iratus rex afferri jussit ardentes laminas ferreas et apostolum stare nudis pedibus super eas. Protinus autem nutu Dei fons ibi erupit et eas exstinxit. Tunc rex consilio cognati sui eum in fornacem ardentem mitti fecit, quae sic refrigerata est, ut die altera sanus inde exiret et illaesus; dixitque regi Carisius: fac illum offerre sacrificium Deo solis, ut Dei sui iram incurrat, qui ab his eum liberat. Cumque. ad hoc urgeretur, dixit regi: praestantior es quam factura tua et quoniam tu verum Deum negligis et picturam colis, tu putas, quod sicut Carisius Deus mihi irascetur, postquam adoravero Deum tuum: magis autem irascetur Deo tuo eumque comminuet adoratu, igitur eum adoro. Si ergo me adorante Deum tuum Deus non evertet illum, sacrificabo illi, si autem sic, tu credes Deo meo.
Cui rex: adhuc mecum de pari loqueris. Praecipit igitur apostolus hebraice daemoni, qui in eo erat, ut quam cito coram ydolo genua flecteret et statim ydolum comminueret. Flectens igitur apostolus genua dixit: ecce adoro, sed non ydolum: ecce adoro, sed non metallum: ecce adoro, sed non simulacrum: adoro autem dominum meum Jesum Christum, in cujus nomine praecipio tibi, daemon, qui in eo latitas, ut simulacrum istud comminuas. Statimque sicut cera liquefactum est. Tunc omnes sacerdotes mugitum dederunt, pontifex autem templi elevans gladium apostolum transverberavit dicens: ego vindicabo injurias Dei mei. Rex autem et Carisius aufugerunt videntes, quod populus vellet apostolum vindicare et pontificem vivum incendere, christiani autem corpus apostoli tulerunt et honorifice sepelierunt. Post longum tempus scilicet circa annos domini CC. et XXX.
corpus apostoli in Edessam civitatem, quae olim dicebatur Rages Medorum, translatum est, Alexandro imperatore ad Syrorum preces hoc faciente. In illa autem civitate nullus haereticus, nullus Judaeus. nullus paganus potest vivere, nec tyrannus aliquis ibi nocere, postquam Abagarus rex illius civitatis epistolam manu salvátoris scriptam accipere meruit. Nam si quando gens contra civitatem illam insurrexerit, infans baptisatus super portam stans epistolam illam legit et ea die tam salvatoris scriptis quam apostoli Thomae meritis hostes aut fuginntur aut pacantur. Isidorus in libro de vita el obitu sanctorum sic de isto apostolo dicit: Thomas discipulus Christi ac similis salvatori, audiendo incredulus, videndo fidelis fuit. Hic evangelium praedicavit Parthis, Medis, Persis, Hircanis et Bactrianis, et intrans orientalem plagam et interna gentium penetrans ihi praedicationem suam usque ad titulum suae passionis perduxit. Hic lanceis transfixus occubuit. Haec Isidorus.
— Chrysostomus quoque ait, quod dum Thomas ad regionem Magorum, qui ad Christum adorandum venerant, devenisset, eos bapfisavit et facti sunt adjutores fidei christianae.
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks