December 16 — Saint Eusebius

When asked to tell the names of the Saints who were foremost in defending the dogma of the Incarnation, -we think at once of the intrepid Eusebius of Vercelli, as one of the glorious number. The Catholic faith, which was so violently attacked, in the fourth century, by the Arian heresy, was maintained at that time by the labours and zeal of four Sovereign Pontiffs : Sylvester, who confirmed the decrees of the Council of Nicaea ; Julius, the supporter of St. Athanasius; Liberius, whose faith failed not, and who, when restored to his liberty, confounded the Arians ; and, lastly, Damasus, who destroyed the last hopes of the heretics. One of these four Pontiffs appears on our Advent Calendar, — Damasus, whose feast we kept but a few days since. The four Popes have for their fellow-combatants, in this battle for the Divinity of the Incarnate Word, four great Bishops, of whom it may be said, that the defence of the dogma of the Consubstantiality of the Son of God was what they lived for, and that to say anathema to them was to say anathema to Christ himself ; all four most powerful in word and work, lights of the Churches of the world, objects of the people's love, and the dauntless witnesses of Jesus. The first and greatest of the four is the Bishop of the second See * of Christendom, St. Athanasius, the Patriarch of Alexandria; the second is St. Ambrose of Milan, whose feast we kept on the seventh of this month ; the third is the glory of Gaul, St. Hilary, Bishop of Poitiers; the fourth is the ornament of Italy, St. Eusebius, Bishop of Vercelii, whom we have to honour to-day. Hilary will come to us during Christmastide, and will stand at the Crib of the Word, whose Divinity be so bravely confesses ; Athanasius will meet us at Easter, and help us to celebrate, in the triumphant Resurrection, Him whom he proclaimed as God in those dark times, when human wisdom hoped to destroy, by a fifty years of peace, that Church which had survived the storm of three centuries of persecution. St. Eusebius* place is Advent ; and divine Providence has thus chosen him as one of the patrons of the faithful during this mystic season ; his powerful prayers will help us to come devoutly to Bethlehem, and see in the Child, that is lying there, the eternal Word of God. So great were the sufferings which St. Eusebius had to undergo for the Divinity of Jesus, that the Church awards him the honours of a Martyr, although he did not actually shed his blood. Let us now listen to the admirable account which the Church gives us of his life.

Eusebius, natione Sardus, Romanae Urbis Lector, post Vercellensis Episcopus, ad hanc regendam Ecclesiam merito est creditus divino electus judicio : nam quern nunquam ante constituti Electores cognoverant, posthabitis civibus, simul ut viderunt, et probaverunt, tantumque interfuit ut probaretur, quantum ut videretur. Primus in Occidentis , partibus in eadem Ecclesia

Eusebius, by birth a Sardinian, was a Lector in the Cliurcn at Rome, and afterwards Bishop of Vercelii. It may well be said that it was God himself who chose him to be the pastor of this Church; for the Electors, who had never before seen him, no sooner set their eyes upon him, than they preferred him before all their fellow-citizens ; and this instantly, and as soon as they first saw him. Eusebius was the first of the Bishops in the Western Church, who established Monks in his Church to exercise the functions of the Clergy ; he did it in order that he might thus unite, in the same persons, the detachment from riches and the dignity of Levites. It was during this time that the impious doctrines of the Arians were devastating the whole of the West ; and so vigorously did Eusebius attack them, that Pope Liberius' greatest consolation was the unflinching faith of this holy man. It was on this account, that the same Pope, knowing that the Spirit of God burned in Eusebius* soul, commissioned him to go, accompanied by his Legates, to the Emperor, and plead the cause of the true Faith. Eusebius and the Legates being come before Constantius, the Saint pleaded so powerfully, that the Emperor granted what he asked, namely, that a council of the Bishops should be convened.

That Council was held the following year, at Milan ; Eusebius was invited by Constantius to be present at it, which was what the Legates of Liberius had desired and begged. So far was he from being duped by the synagogue of the malicious Arians to side with them against St. Athanasius, that he openly declared from the first that several of those eosdem Monachos instituit esse quos Clericos, ut esset in ipsis viris contemptus rerum, et accuratio Levitarum. Arianis impietatibus ea tempestate per Occidentem longe lateque traductis, adversus eas viriliter sic dimicavit, ut ejus invicta fides Liberium, summum Pontificem, ad vitae solatium erigeret. Quare hie sciens, in ipso fervere Spiritum Dei, quum ei significasset ut penes Imperatorem, una cum suis legatis patrocinium Fidei susciperet, mox cum illis profectus est ad Constantium, apud quem enixius agens, quidquid legatione petebatur, obtinuit, ut Episcoporum nempe coetus celebraretur.

Collectum est Mediolani anno sequenti concilium, ad quod a Constantio invitatum Eusebium, concupitumque ac vocatum a Liberii legatis, tantum ab est ut malignantium synagoga Arianorum contra sanctum Athanasium f urentium in suas partes adduceret, ut potius diserte statim ipse declarans, e praesentibus quosdam sibi compertos haeretica labe pollutes

Nicaenam imo Fidem proposuerit iis subseribendam, antequam caetera tractarentur. Quod Arianis acerbe iratis negantibus, nedum in Athanasium recusavit ipse subscribere : quin sanctiDionysii Martyris, qui deceptus ab ipsis subscripserat, captivatam simplicitatem ingeniosissime libera vit. Quamobrem illi graviter indignantes, post mult as illatas injurias, exsilio ilium mulctarunt ; sea sanctus vir excusso pulvere, nec Caesaris minas veritus, nec enses obstrictos, exsilium veluti sui ministerii officium accepit, missusque Scythopolim, famem, sitim, verbera diversaque supplicia perpessus, pro fide strenue vitam contempsit, mortem non metuit, corpus carnificibus tradidit.

Quanta in eum tunc Arianorum crudelitas fuerit, ac effrons inverecundia, ostendunt graves litterae plenae roboris, pietatis ac religionis, quas e Scythopoli scripsit ad Vercellensem clerum et populum, aliosque finitimos, e present were known to him to be heretics, and he therefore proposed that they should subscribe to the Nicene Creed before proceeding any further. This the Arians, infuriated with anger, refused to do ; whereupon, he not only refused to subscribe to what was drawn up against Athanasius, but he also, by a most ingenious device, succeeded in having the name of St. Denis the Martyr blotted out from the decree, which the craft of the Arians had induced him to sign. Wherefore, they being exceeding angry against Eusebius, loaded him with injuries, and had him sent into banishment. The holy man, on his side, shaking off the dust from his feet, caring little either for the threats of the Emperor, or the sword which was held over him, submitted to banishment as to something which belonged to his episcopal' office. Being sent to Scythopolis, he there endured hunger, thirst, blows, and sundry other punishments ; he generously despised his life for the true faith, feared not death, and gave up his body to the executioners.

How much he had to put up with from the cruelty and insolence of the Arians, we learn from the admirable letters, full of energy, piety, and religion, which he addressed, from Scythopolis, to the clergy and people of Vercelli,

DEC. 16. SI and to other persons of the neighbouring country. It is evident from these letters that the heretics were unable, either by their threats or by their inhuman treatment, to shake his constancy, or to induce him by the craft of their flattery or arguments to join their party. Thence he was taken into Cappadocia, and lastly into Thebais of Upper Egypt, in punishment of nis refusing to yield. Thus did he suffer the hardships of exile until the death of Constantius : after which he was allowed to return to his flock; but this he would not do, until he had assisted at the Council which was being held at Alexandria for the purpose of repairing the injuries done by heresy. This done, he travelled through the provinces of the East, endeavouring, like a clever physician, to restore to perfect health such as were weak in the faith, by instructing them in the doctrine of the Church. Animated by the like zeal for the salvation of souls, he passed over into Illyricum ; and having at length returned to Italy, that country put off its mourning. He there published the commentaries of Origen and Eusebius of Caesarea on the Psalms, which two works he translated from the Greek into Latin, with such corrections as were needed. At length, having rendered himself celebrated by a life spent in such actions

(juibus etiam est exploratum, ipsorum nec minis inhumanaque saevitia potuisse unquam eum deterreri nec serpentina blanda subtilitate ad eorum societatem perduci. Hinc in Cappadociam, postremoque ad superiores iEgypti Thebaidos prae constantia sua deportantibus, exsilii rigor es tuhtad mortem usque Constantii, post <juam ad gregem suum reverti permissus, non prius redire voluit, (juam reparandis fidei jactuns ad Alexandrinam Synodum sese conferret ; postque medici praestantis instar peragrans Orientis proyincias, in fide infirmos ad integram valetudinem restitueret, eos instituens in Ecclesiae doctrina. Inde salubritate pari, digresso in Illyricum, tandem que in Italiam delato, ad ejus reditum, lugubres vestes Italia mutavit, ubi postquam Psalmorum omnium expurgatos a se commentarios Origenis edidit, Eusebiique Caesareensis quos verterat de Graeco in Latinum ; demum tot egregie factis illustris ad immarcescibilem gloriaecoronamtantis aerumnis promeritam sub Valentiniano, et Valente, Vercellis migravit.

504; as these, he died at Vercelli, in the reign of Valentinian and Valens, and went to receive the immortal crown of glory which his so many and great sufferings had merited for him.

Valiant Soldier of Jesus, Eusebius, Martyr and Pontiff, how much labour and suffering thou didst undergo for the Messias ! And yet, they seemed to thee to be little in comparison with what is due to this eternal Word of the Father, who, out of his pure love, has made himself the Servant of his own creatures, by becoming Man for them in the mystery of the Incarnation. We owe the same debt of gratitude to this divine Saviour. He is born in a stable for our sakes, as he was for thine ; pray, therefore, for us that we may be ever faithful to him both in war and peace ; and that we may resist our temptations and evil inclinations with that same firmness, wherewith we would confess his name before tyrants and persecutors. Obtain for the Bishops of our holy Mother the Church, such vigilance, that no false doctrines may surprise them, and such courage that no persecution may make them yield. May they be faithful imitators of the divine Pastor, who gives his life for his sheep; and may they ever feed the flock, intrusted to them, in the unity and charity of Jesus Christ.

Let us consider how our Blessed Lady, having returned to Nazareth, is overwhelmed with joy to feel living within her Him, who gives being to every created thing, and whom she loves with all the intensity of the Mother of God. Joseph, the faithful guardian of her virginity, tenderly loves this his Spouse, and blesses God for having intrusted such a treasure to his keeping. The Angels crowd round this favoured house wherein dwell their sovereign Lord, and she whom he has chosen to be his Mother. Never was there happiness like that which fills this little dwelling ; and yet, God has decreed to visit it with a heavy trial, in order that he may give an occasion to Mary to exercise heroic patience, and to Joseph an occasion of meriting by his exquisite prudence. Let us listen to the Meditation of St. Bonaventure, in which he thus ponders the Gospel narrative :

" But while our Lady and Joseph her Spouse were thus dwelling together, the Infant Jesus grew within his Mother's womb. Then Joseph perceiving that Mary was with Child, he was above all measure grieved. Here give, I pray thee, all thine attention, for thou hast many fair things to learn. If thou wouldst know wherefore it was that our Lord wished that his Mother should have a husband, whereas he always wished that she should be a Virgin, I answer thee that he so wished on three accounts : firstly, that she might not be disgraced when it was seen that she was a Mother : secondly, that she might have Joseph's aid and company ; and thirdly, that the birth of the Son of God might be concealed from the devil.

" Now, Joseph did look many times on Mary, and grief and trouble of heart fell upon him, and his displeasure was seen in his face, and he turned his eyes away from her as one that was guilty of that which he perforce suspected. See how God permits his servants to be afflicted and sorely tried, that they may so receive their crown. Now, Joseph was minded to put her away privately. In very truth may it be said of this holy man, that his praise is in the Gospel, for the Gospel says of him that he was a just man, that is, a man of great virtue. For albeit they say, that no shame, nor suffering, nor insult can befal a man so grievous as that of his wife's unfaithfulness ; yet did Joseph restrain himself withal, and would not accuse Mary, but bore this great injury patiently. He sought not how to avenge himself, but, overcome with pity, and wishing to forgive, he was minded to put her away privately. But herein also had our Lady her share of tribulation, for she took notice of Joseph's trouble, and it sorely grieved her. Yet did she humbly hold her peace, and hide the gift of God. Better did it seem unto her that evil should be thought of her, than that she should reveal the divine Mystery, and say aught of herself which would come nigh to boasting. Therefore did she beseech our Lord that himself would right this matter, and make pass this grief from Joseph and herself. Here thou mayest learn what great tribulation and anxiety was theirs. But God came unto their assistance.

" He therefore sent his Angel, who spake unto Joseph in his sleep, and told him that his Spouse had conceived of the Holy Ghost, and that he was to abide with her in all surety and joy. Whereupon, the tribulation ceased, and they were both exceedingly comforted. So likewise would it befal us if we would suffer patiently, for after a storm God brings a calm. Neither oughtest thou to doubt this, for God suffereth not his servants to be afflicted save for their good. After this, Joseph requested our Lady to narrate unto him what had happened ; and she faithfully narrated an unto him. Whereupon Joseph remains with his Blessed Spouse, and lives with her in all contentment, and loves her above what words can say, and diligently provides her whatsoever she needed. So also our Lady continues to remain confidently with Joseph, and they live right joyfully in their poverty."

PRAYER FOR THE TIME OF ADVENT.

{The Mozarabic Breviary, Wednesday of the First Week of Advent, Capitula.)

O God, to whom the whole earth proclaims its glad praise ; whose glory is celebrated in the sweet melody of the Psalms ; and whose mighty power is confessed by thy works ; make known thy Saviour unto all of us thy servants. Keveal thy iustice, whereby we may acknowledge thee to be our Creator : and be mindful of thy mercy, whereby we may deserve to find the forgiveness of our sins ; that seeing the Saviour whom thou sendest, we may hymn thee our hymns of joy, and sing our Psalms in gladness, and deserve to enjoy the reward of thy blessed sight. Amen.

Deus, cui omnis terra praeconans jubilat laudem j cujus gloriam canora Psalmi conclamant voce ; cujusque terribilem in tuis operibus fatentur virtutem ; notum facito Salutare tuum in conspectu omnium nostrum. Revela justitiam tuam, qua possimus te nostrum agnoscere creatorem : et esto memor misericord iae tuse, qua nostrorum criminum mereamur invenire remissionem : ut videntes Salutare tuum, jubiJemus tibi hymnum, cantemus in exsultatione Psalm um, et perfrui mereamur tnae beatitudinis prsemio. Amen.

December 17. the commencement OF THE GREAT ANTIPHONS.

The Church enters to-day on the seven days, which precede the Vigil of Christmas, and which are known in the Liturgy under the namQ of the Greater Ferias. The ordinary of the Advent Office becomes more solemn ; the Antiphons of the Psalms, both for Lauds and the Hours of the day, are proper, and allude expressly to the great Coming. Every day, at Vespers, is sung a solemn Antiphon, which consists of a fervent prayer to the Messias, whom it addresses by one of the titles given him by the sacred Scriptures.

In the Roman Church, there are seven of these Antiphons, one for each of the Greater Ferias. They are commonly called the O's of Advent, because they all begin with that interjection. In other Churches, during the Middle Ages, two more were added to these seven ; one to our Blessed Lady, 0 Virgo Virginum; and the other to the Angel Gabriel, 0 Gabriel ; or to St. Thomas the Apostle, whose feast comes during the Greater Ferias ; it began 0 Thoma Didyme. There were even Churches, where twelve Great Antiphons were sung; that is, besides the nine we have just mentioned, there was 0 Rex Pacijice to our Lord, 0 Mundi Domina to our Lady, and 0 Hierusalem to the city of the people of God.

1 It is more modern than the 0 Gabriel ; but dating from the 13th century, it was almost universally used in its stead.

DEC. 17.

The canonical Hour of Vespers has been selected as the most appropriate time for this solemn supplication to our Saviour, because, as the Church sings in one of her hymns, it was in the Evening of the world (vergente mundi vespere) that the Messias came amongst us. These Antiphons are sung at the Magnificat, to show us that the Saviour, whom we expect, is to come to us by Mary. They are sung twice ; once before and once after the Canticle, as on Double Feasts, and this to show their great solemnity. In some Churches it was formerly the practice to sing them thrice ; that is, before the Canticle, before the Gloria Patri, and after the Sicut erat. Lastly, these admirable Antiphons, which contain the whole pith of the Advent Liturgy, are accompanied by a chant replete with melodious gravity, and by ceremonies of great expressiveness, though, in these latter, there is no uniform practice followed. Let us enter into the spirit of the Church ; let us reflect on the great Day which is coming ; that thus we may take our share in these the last and most earnest solicitations of the Church imploring her Spouse to come, and to which He at length yields.

FIRST ANTIPHON.

Sapientia, quae ex ore Altissimi prodiisti, attingens usque ad finem, fortiter, suaviterque disponens omnia ; veni ad docendum nos viam prudential,

0 Wisdom, that proceedest O from the mouth of the Most High, reaching from end to a fine end, disposing all things with strength and sweetness ! come and teach us the way of prudence.

O Uncreated "Wisdom ! that art so soon to make thyself visible to thy creatures, truly thou disposest all things. It is by thy permission, that the Emperor Augustus issues a decree ordering the enrolment of the whole world. Each citizen of the vast Empire is to have his name enrolled in the city of his birth.

This prince has no other object in this order, which sets the world in motion, but his own ambition. Men go to and fro by millions, and an unbroken procession traverses the immense Roman world ; men think they are doing the bidding of man, and it is God whom they are obeying. This world-wide agitation has really but one object ; it is, to bring to Bethlehem a man and woman who live at Nazareth in Galilee, in order that this woman, who is unknown to the world but dear to heaven, and is at the close of the ninth month since she conceived her child, may give birth to this Child in Bethlehem, for the Prophet has said of him : " His going forth is from " the beginning, from the days of eternity. And " thou, O Bethlehem ! art not the least among the " thousand cities of J uda, for out of thee He shall " come."1 O divine Wisdom ! how strong art thou, in thus reaching thine ends by means which are infallible, though hidden ! and yet, how sweet, oflFering no constraint to man's free-will ! and withal, how fatherly, in providing for our necessities ! Thou

Bethlehem signifies the Home of Bread. In this, thou teachest us that thou art our Bread, the nourishment and support of our life. With God as our food, we cannot die. 0 Wisdom of the Father, Living Bread that hast descended from heaven, come speedily into us, that thus we may approach to thee and be enlightened by thy light, and by that prudence which leads to salvation.

PRAYER FOR THE TIME OF ADVENT. (The Mozarabic Breviary, Fourth Sunday of Advent,

Christe, Dei Filius, qui in O Jesus, Son of God ! born mundo per Virginem natus, of a Virgin ! whose Nativity choosest Bethlehem because

Oratio.)

Mich. v. 2 ; St. Matth. ii. 6.

8 Ps. xxxiii. 6. ter- Nativitatis tuae terrore et ror, regna concutis, et reges admirari compellis, praebe bis initium Sapientiae, quod est timor tuus ; ut in eo fruceo etiam proficifructum tibi pacatissimum offeramus : ut, qui ad gentium vocationem, quasi fluvius violentus, accessisti ; nasciturus in terris ad confesta tuae gratiae donum : quo, terrore formidinis, casto te semper sequamur amore intimae charitatis. struck the nations with and compelled kings to reverence thee ; grant unto nous the beginning of Wisdom, which is thy fear ; that we may thereby yield fruit, and tificemur, in render thee, by our advance- entes, ment in the same, the fruits of peace. O thou that didst come like a torrent to call the nations, and wast born on earth for the conversion versionempeccantiumymaniof sinners, show unto us the gift of thy grace, whereby all repulso fear being removed, we may ever follow thee by the chaste love of inward charity. Amen.¹

Amen.

December 18. second .

O Adonai, et dux domus Israel, qui Moysi in igne flammse rubi apparuisti, et ei in Sina legem dedisti ; veni ad redimendum nos in brachio extenso.

O Adonai', and leader of the house of Israel, who appearedst to Moses in the lire of the flaming bush, and gavest him the law on Sinai'; come and redeem us by thy outstretched arm.

O Sovereign Lord ! 0 Adonai ! come and redeem us, not by thy power, but by thy humility. Heretofore, thou didst show thyself to Moses thy servant in the midst of a mysterious flame ; thou didst give thy law to thy people amidst thunder and lightning ; now, on the contrary, thou comest not to terrify, but to save us. Thy chaste Mother having heard the Emperor's edict, which obliges her and J oseph her Spouse to repair to Bethlehem, she prepares everything needed for thy divine Birth. She prepares for thee, O Sun of Justice! the humble swathing-bands, wherewith to cover thy nakedness, and protect thee, the Creator of the world, from the cold of that mid-night hour of thy Nativity ! Thus it is that thou wiliest to deliver us from the slavery of our pride, and show man that thy divine arm is never stronger than when he thinks it powerless and still. Everything is prepared, then, dear Jesus! thy swathing-bands are ready for thy infant limbs ! come to Bethlehem, and redeem us from the hands of our enemies.

Footnotes

1. 1)EC. 17. ↩