The Cult of Saints in Late Antiquity

Eusebius Gallicanus, Sermon 56, On the Feast of Saint Genesius (BHL 3306, CPL 503)

The Latin text is given here as printed in Cavallin 1945. The more recent CCSL edition by Glorie (1971) has only a handful of minor differences but uses different section numbers. Cavallin's section numbers are given here in round brackets, and are used for references in the discussion. Those of the CCSL edition are also given for reference, in square brackets.

(1.) [1.] Hodie natale sancti Genesii celebramus; et merito beatorum martyrum passiones natales vocamus dies, quando eos martyrii vita et gloriae fides, dum ingerit morti, genuit aeternitati, et perpetua gaudia brevi dolore parturiit. Merito plane dicendi natales dies, per quos illi, qui nati fuerant in hanc fragilitatis humanae miseriam, subito renascuntur in gloriam, vitae perennis initium de mortis fine sumentes. [2.] Etenim si istos dies natales vocamus, quibus in hanc lucem in delictis et doloribus nascimur ad dolores, quibus in hunc mundum cum fletu infantiae vagitantes ingredimur, omnis homo, quasi futurae per totam vitam propheta miseriae, et infelicitatem naturae prima illa lacrimabili voce testatur; siquidem primo statu vita nascentium, quae ad omnem suscepta cursum, in tribulatione agitur. Iustius ergo isti celebrantur natales, quibus sancti ex corruptibili luce in novam illam futuri saeculi veniunt claritatem, et filii hominum in adoptionem divinae paternitatis ascendunt, et consortes paulo ante mortalium subito cives incipiunt esse angelorum.

(2.) [3.] Ex eorum numero erat beatus ille, cuius hodie praeclarum gloriosi agonis celebramus triumphum; qui adhuc catechumenus, adhuc a divinis legibus peregrinus, adhuc alienus, omnia in se subito mandata pietatis fidei plenitudine consummavit. Catechumenus ad confessionis certamina progreditur; non tingitur fonte, sed abluitur passione; non vivificatur baptismate, sed morte regeneratur; et quid tandem crederet, vel quid pro eo redemptor suus deberet, profusione sanguinis confitetur. Non potest quidem dicere: "Consepultus sum Christo per baptismum in mortem", sed potest dicere: "Per mortem illi iungor in baptismo, id est, in morte." Ipse enim Dominus mortem suam baptismum pronuntiavit dicens: "Baptismo habeo baptizari, quod vos non scitis." Beatus ergo et inclytus Christi testis hanc Domini sui mortem, etsi non edidit mysterio, plus est quod imitatur exemplo.

(3.) O quantum agit ille in pectoribus humanis divinus ignis! Catechumenus aeternam comperit vitam. Nondum profectus ad Christi militiam, et iam dignus ad amicitiam. Nondum assumptus ad famulatum, et iam idoneus ad testimonium. Nondum intromissus ecclesiae ianuam, subito ipsam penetrat caeli regiam. Nondum miles Dei, et iam coheres. Nondum domesticus in domo Dei, et iam filius in regno Dei. [4.] Et sane meruit hanc gloriam inconcussa illa in tanto martyre animi virtus et fidei magnitudo occulto diu Christi amore nutrita, et subitis approbata documentis. Nam cum secretus adhuc Dei famulus in exceptorum ordine militaret, et ante tribunal pagani Caesaris assisteret, audiens eum in caput Christianorum cruentas pronuntiare sententias, piam dexteram ab excipiendo tamquam sacrificando revocavit, et imprimere sacrilega verba contremuit, quia Christum paginis cordis gerebat inscriptum.

(4.) Proiectis itaque codicibus ante oculos profani iudicis, nefarias eius voces et edicta impia atque decreta tota iam martyris libertate condemnat. Tormenta in oculis erant, dolor eorum, quos poena laceraverat, usque ad metum carnificum, usque ad tremorem torquentium perveniebat; et inter haec ille Christianum se esse tota exultatione clamabat, tamquam Christiani non ad supplicia, sed ad praemia quaererentur. [5.] Quanta et quam nova spectacula Deo atque angelis suis praebuit fides piorum! Ecce in sacrilegi tyranni ministerio militem suum Christus invenit. Solebat ecclesia ad tribunalia persecutorum martyres mittere; ecce nunc stupendo genere ecclesiae martyrem tribunal persecutoris emisit. Pronuntiat itaque: "Christianus sum". Omnis insania persecutoris, verso in illum furore, consurgit; aestuat dolore et confusione iudex cruentus; plus erubescit, cultorem fidei de parte emersisse perfidiae.

(5.) [6.] Incumbente itaque persecutionis mole, insequentibus diaboli ministris, Rhodani se immittit fluentis. In ulteriorem ripam de civitate in civitatem, flumine obsequente, transgreditur; non ut gloriosam mortem fugeret, sed ut de martyrii ordine nil deesset, dicente ipso Domino: "Si vos persecuti fuerint in civitate ista, fugite in aliam." Illic apprehensus Christo immolatur et triumphali cruore perfunditur. Unda pretiosi sanguinis baptismi sacramenta complentur. Cadit in pretium veritatis hostia pietatis. Sub ipsa itaque felicissimae civitatis moenia fidelium humeris funus inclyti victoris infertur. Unde nunc inter utrasque urbis illius partes gemino honore gloriosus, illam ripam triumpho sanctificat, hanc sepulcro; illam sanguine illustrat, hanc corpore.

(6.) [7.] Fideles itaque populi peculiarius exultantes de perpetui propugnatoris auxilio, ferunt ad tumulum vota, de tumulo votorum referunt gaudia. Pulsant hi precibus, respondet ille virtutibus: vincuntur per quotidiana martyris beneficia alumnae urbis obsequia. Unde merito in prosperis colunt, quem praesentem in periculis cognoverunt. Frequentibus litaque tribulationibus approbarunt, quantum apud Deum possit proprius suffragator. Quam pretiosa sunt martyrum vulnera! Quam gloriosa certamina, inter quae tormentis viventes et mortibus triumphantes, vexati in paucis, bene disponentur in multis. Coram hominibus afflicti, coram angelis glorificandi, brevem Deo vitam sub aeternitatis commercio feneraverunt: et ideo sicut aurum in fornace ignis, ita illi in camino tribulationis probati, fulgebunt sicut sol; de quibus per beatum Ioannem vox divina testatur: "Hi sunt, qui venerunt ex magna tribulatione, et laverunt stolas suas, et candidas eas fecerunt in sanguine agni; propter hoc stabunt in conspectu throni."

(7.) [8.] Hos ergo, carissimi, ita miremur, ut homines fuisse meminerimus; hos, inquam, ita miremur, ut eos nostri similes noverimus, et sub eadem, qua nos sumus, carnis fragilitate vixisse; et per hoc sequamur, in quantum possumus, fidem illorum; sectemur animi virtutem, qua terrena ac praesentia respuentes vim regnis caelestibus intulerunt. Superaverunt illi corporum dolores, nos superemus morum et cordium passiones; vicerunt illi tormenta, nos vitia; illi sacrificare daemoniis horruerunt, nos malitiam, invidiam, obtrectationes, contentiones, tamquam profana sacrificia, detestemur; ut inter huius mundi conflictationes vitia, persecutores virtutis, probent esse nos martyres. [9.] Persequamur in nobis peccata et iniquitates nostras. Expugnemus superbiam, debellemus iracundiam. Ipsi in nobis et persecutoris partes exsequamur et martyrum per castigationem vigiliarum, per contritionem ieiuniorum, per custodiam castitatis. Exhibeamus corpora nostra hostiam viventem, sanctam, placentem Deo. Acquiramus nobis novum, non carnis morte, sed carnalis vitae mortificatione martyrium, ut de nobis quoque etiam viventibus dici possit: "Pretiosa in conspectu Domini mors sanctorum eius." Ergo in quantum fieri potest, exstinguatur in nobis quidquid peccati est; mortificetur morti, quod saeculi est, ut pretiosa perficiatur in conspectu Domini mors viventium, ut animositates, cupiditates, atque praesentium blandimenta rerum, sicut ea mors extorquebit invitis, ita ea nobis veritas fidei et Dei auferat timor; et non necessitas ea a nobis separet, sed voluntas, ut terminum vitiis, ut finem concupiscentiis ac delictis nostris non interitus faciat, sed profectus.


'(1.) [1.] Today we celebrate the birthday (natalis) of Saint Genesius; and rightly we call the passions of the blessed martyrs birthdays, when the life of martyrdom and the faith of glory, while bringing them to death, brings them forth to eternity, and in brief pain gives birth to perpetual joys. Clearly it is right to call those days birthdays, on which those who were born into this misery of human frailty are suddenly reborn into glory, obtaining the beginning of eternal life from the end which is death. [2.] For if we call those days birthdays on which – into this light in sin and suffering – we are born to suffering; on which, wailing with an infant’s tears, we enter into this world, every one of us, as if a prophet of the future misery of our whole life, bears witness with that tearful first voice to the unhappiness of nature, since the life of those who are born – at its beginning, and through its whole course – is spent in affliction. So more justly are the birthdays celebrated, on which saints pass from corruptible light into the new brilliance of the world to come, and the sons of men ascend through their adoption by God the Father, and they who a little before lived with mortals, suddenly begin to be fellow citizens of the angels.

(2.) [3.] Of their number was that blessed man whose most excellent triumph in glorious contest we celebrate today; who, still a catechumen, still a stranger to the divine laws, still an outsider, suddenly in the fullness of faith brought to perfection in himself all the commandments of piety. The catechumen goes forth to combat for the confession of Christ; he is not wetted at the font, but washed in martyrdom; not given life through baptism, but regenerated through death; and what he believes, and what his Redeemer has taken on for him, he confesses in pouring forth blood. He indeed cannot say "I was buried with Christ through baptism into death" [Romans 6:4], but he can say, "Through death I am joined to him in baptism, that is, in death." For the Lord himself called his death baptism, saying: "I have to be baptised with a baptism, which you know not" [Luke 12:50]. Therefore, although our blessed and glorious witness of Christ has not yet been initiated into the mystery of the death of his Lord, it is a greater thing that he imitates his example.

(3.) O how much the divine fire acts on human hearts! A catechumen finds eternal life. Not yet started in the army of Christ, and already worthy of his friendship. Not yet taken into service, and already worthy to give testimony. Not yet entered through the door of the Church, suddenly he penetrates to the very court of heaven. Not yet a soldier of Christ, and already his co-heir. Not yet a servant in the house of God, and already a son in the kingdom of God. [4.] And clearly this glory was merited by the great martyr’s unshaken strength of mind and greatness of faith, nourished by a long-hidden love of Christ, and confirmed with sudden proofs. For when he, a secret servant of God, still served in the corps of scribes (in ordine exceptorum) and stood at the judgement seat of a pagan Caesar, on hearing him decree cruel punishments upon the heads of Christians, he withdrew his godly right hand from recording them, just as though from sacrificing, and he feared to write the sacrilegious words, because he bore Christ inscribed in the pages of his heart.

(4.) Throwing down his notebooks before the eyes of the profane judge, he now condemns, with the full liberty of the martyr, the man’s abominable words and impious edicts and decrees. Before his eyes were the instruments of torture, the suffering of those whom punishment had lacerated, he was arriving at the dread of the executioners, at the terror of the torturers; and amidst these things, he proclaimed himself, with every joy, to be a Christian, as if Christians were sought out not for punishments but for prizes. [5.] What a great and unheard spectacle for God and his angels the faith of the pious offered! Behold how in the service of a sacrilegious tyrant Christ finds his soldier. The Church was accustomed to send martyrs to the tribunal of the persecutors, behold now the stupendous sight of the tribunal of the persecutor sending out a martyr to the Church. And so he pronounces "I am a Christian". All the madness of the persecutor rises up, turned against him in fury. The bloodstained judge burns with indignation and confusion; he blushes the most because a worshipper of the faith had emerged from the party of the faithless.

(5.) [6.] And so, from the onrushing weight of persecution, from the pursuing ministers of the devil, he casts himself into the waters of the Rhône. To the far bank he crosses, from city to city, with the help of the river; not in order to flee from a glorious death, but so that in the unfolding of his martyrdom nothing should be lacking, for the Lord himself said: "If they persecute you in this city, flee to another" [Matthew 10:23]. Caught there, he is sacrificed for Christ and pours forth the triumphal stream of blood. The waves of precious blood fulfil the sacraments of baptism; for the sake of the truth, he falls, a sacrifice of piety. Under the very walls of the happiest of cities the body of the glorious victor is borne on the shoulders of the faithful. So now, between both parts of that city, he is glorious with a twin honour: he sanctifies that bank by his triumph, this by his burial; that one he renders illustrious with his blood, this with his body.

(6.) [7.] And so, the faithful people, rejoicing over one of their own, on account of their champion’s never-failing assistance, bear to the tomb their wishes, and back from the tomb they carry the fulfilment of their prayers. They assail him with prayers, he responds with miracles: the favours of the martyr are obtained daily by the prayers of his native city. Hence, rightly they honour in times of prosperity him whom they have known to be present in times of danger. Thus have they learned during many troubles how great before God is their own advocate. How precious are the wounds of the martyrs! How glorious their struggles, in which living through torments and triumphing in death, they suffered in a few things, but gained greatly in many. Afflicted before men, to be glorified before angels, in the commerce of eternity they rendered their brief life to God with interest; and so, like gold in the furnace of fire, they have been tested in the furnace of tribulation, and they shall shine as the sun. About them, the divine voice bears witness through the blessed John, "These are they which are come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne" [Revelation 7:14].

(7.) [8.] Therefore, dearest ones, let us revere them in such a way that we remember they were human beings; let us, I say, revere them in such a way that we recognise them to have been like us, and to have lived under the same fragility of the flesh as ourselves; and aided by this may we follow, in as far as we can, their faith; and let us pursue the strength of mind by which they, rejecting present and terrestrial things, took by force the kingdom of heaven. They overcame the sufferings of the body, may we overcome the passions of our habits and hearts; they conquered tortures, may we conquer vices; they rejected with horror sacrifice to demons, may we detest malice, envy, detractions, contentions, just as if they were profane sacrifices; so that, among the struggles of this world, vices, the persecutors of virtue, may show us to be martyrs. Let us attack the sins in ourselves, and our own vices. Let us rout pride, and vanquish wrath. May we play in ourselves the part of both the persecutor and the martyrs, through the chastisement of vigils, the affliction of fasting, and the guarding of chastity. May we exhibit our bodies as a living sacrifice, holy and pleasing to God [Romans 12:1]. Let us acquire for ourselves a new martyrdom, not by the death of the flesh, but by the mortification of the carnal life, so that it could be said of us too, while still living: "Precious in the sight of the Lord is the death of his saints" [Psalm 116:15 (Vulgate 115:15)]. Therefore, in as far as is possible, may whatever is sinful be extinguished in us; may whatever is of the world – enmities, desires, and the blandishments of present things – be mortified unto death, for the death of the living is precious when brought about in the sight of the Lord; and, just as death will wrench these things away from the reluctant, so may the truth of faith and the fear of God remove them from us; and let our own will, not necessity, take them from us, so that the termination of our vices and the end of our desires and sins may occur not through our destruction, but through our success.'


Text: Cavallin 1945.
Translation: Joe Church.

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