Augustine confessed to God, “I wept for my mother for a small part of an hour, for she was dead who had wept for me that I should live in your sight.”
AUGUST 28
Augustine (354–430)
Resisting conversion
Augustine is one of the world’s great minds. His writings have placed an indelible mark on Christian doctrine. He was as multi-dimensional as all of the rest of us, so it would not be fair to caricature him as “brainy” or cerebral, because he had an active and caring ministry during tough times for his people.
The story of the first three decades of his life records the tale of an intelligent pagan. He admitted that he was highly emotional and sensual. At one point in his life he was addicted to theater because he enjoyed the throat-constricting melodrama. Sex outside of marriage was also part of his experience for many years. His personal account of his conversion makes powerful and dramatic reading.
Aside from the unrelenting prayers of his mother, Monica, the influence of Bishop Ambrose (December 7) in Milan was important to his conversion. Augustine supported himself in Milan by teaching rhetoric. When he heard Ambrose comment that some troubling passages of Scripture can be interpreted allegorically rather than literally, Augustine’s resistance began to weaken. He grew dissatisfied with his religious philosophy.
After Augustine wrestled with his own mind and spirit for years, a climactic and pivotal point came when he was sitting in a garden and heard the voice of a child repeating a chant, “Take up and read! Take up and read!” With a notion that God was prompting him to open the Bible, he picked it up and read from Paul’s letter to the Romans. “Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourself with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.” Augustine recalled, “I had no desire, no need, to read further. In the instant that sentence ended, it was as if a peaceful light shone in my heart and all the darkness of doubt vanished.”
Returning to North Africa after his mother’s death, Augustine was ordained a priest. In 396, he became bishop of the city of Hippo. These were troubled years in church and political history. Constantinople and Rome were in a power struggle. Barbarians and Vandals were destroying Latin culture. The prosperity of North Africa was failing. Controversy and heresy were tearing apart the Christian Church in Africa. All the while, Augustine worked hard to maintain religious integrity.
When Rome fell in 410 to the army of Alaric the Visigoth, pagans suggested that Christianity had angered the Roman gods and brought about the catastrophe. In response, Augustine wrote The City of God, in which he contrasts Jerusalem and Babylon— those who are dedicated to God and those who are citizens of the pagan empire of this earth.
When Augustine died in August, 430, Vandals had the city of Hippo under siege. The intellectual properties of his fertile mind, however, were indestructible. His defining comments on the human condition and Christian theology remained the backbone of Christian thought for centuries. He continues to enter into conversation with our contemporary theologians, providing benchmarks for new ideas.
A sentence he wrote to God on the first page of his Confessions is often quoted by sensitive souls: “You have made us for yourself, and our hearts are restless until they rest in you.”
AUGUST 29
John the Baptist (first century)
Forerunner
The story of Jesus Christ begins with the ministry of John the Baptist. John, a cousin of Jesus, was born about six months before Jesus, but they grew up under radically different circumstances. While Jesus was raised in the home of a carpenter in Nazareth, John was an ascetic with untrimmed hair—a dedicated Nazarite from birth who lived in the desert. Jesus grew up in a regular way with family responsibilities. He pronounced John the greatest of the prophets and more than a prophet. John was God’s messenger, sent to prepare the way for the Christ.
With John, the voice of prophecy that had been silent for centuries again was heard. He went to the area beside the Jordan River and began to preach a message of repentance, offering baptism as a sacred rite.
As the last of a long line of prophets, John preached the nearness of the day of Christ. He knew a time of decision and judgment was coming soon. John reactivated the ancient Messianic expectancy of the Jews. He said that he was not worthy to untie the shoes of the one who was coming. John baptized with water, but the Christ would baptize with the Holy Spirit and with fire. When Jesus came to the Jordan to be baptized, John told his disciples to follow him, for Jesus was the “Lamb of God who would take away the sin of the world”. John modestly hesitated to baptize Jesus, but Jesus insisted. This moment for Jesus was the turning point from a private to a public life. Afterward, John began to say, “He must increase and I must decrease.”
John told people they could no longer trust their descent from Abraham as being sufficient for their acceptance with God. He told tax collectors they should not collect more money than appropriate. He was openly critical of King Herod for marrying his brother’s wife, Herodias. Soon enough, Herodias pressed King Herod to have John arrested in order to stop his public objections to their relationship.
In prison, John began to have doubts. Perhaps they resulted from the dark confinement of one who was familiar with open air and sunshine. Maybe it was because Jesus wasn’t doing the things John expected of a Messiah. He sent two of his disciples to Jesus to ask him directly, “Are you the one who was to come, or should we look for another?” Jesus sent an indirect answer to the uncertain John. “Blessed is he who is not offended in me.” Like the rest of us, John had to respond in faith.
The account of John’s execution by decapitation is strikingly told in Richard Strauss’s opera Salome, which is based on a play by Oscar Wilde. The Scriptures tell us that Herodias encouraged her daughter, Salome, to ask for John’s head as a reward for pleasing the King with a dance.
It is significant that the book of Acts records that twenty years after his death, in another part of the world, there were still people who proclaimed the baptism of John.
AUGUST 30
Margaret Ward (d. 1588)
Steadfast support
To appreciate the circumstances that led to the martyrdom of Margaret Ward, we must understand the religious tensions that accompanied the time of the Spanish Armada. Elizabeth I ruled England in 1588. Philip II of Spain was in economic rivalry with her. Gold was returning from the New World, and Spain was leading the building of an international empire. Philip attempted to gain influence in England by proposing marriage to Elizabeth. She refused, and began to work against him. Elizabeth supported the Anglican Church and opposed the Catholics. In response, Philip directed his shipyards to construct a large number of ships in order to invade England.
The thirty thousand Spanish sailors and soldiers faced severe challenges in the English Channel. Foggy weather, a shortage of drinking water, friction between Spanish and Portuguese crews, maneuverable English ships with long-range cannons, and inadequate planning doomed the Armada. Storms at sea added to their misery when they attempted to return home. Spain lost nearly ten thousand men and more than sixty-three ships. In failure, Philip turned his attention to France, but his influence in Europe began to wane.
Margaret Ward worked as a servant in London. Margaret came to the assistance of a priest named William Watson, an odd and notoriously controversial man. In and out of prison, caught up in political partisanship, Watson nearly starved to death while being questioned by his captors. To control his activities they moved him to an attic and required him to attend Anglican worship services.
Margaret began to visit him, bringing baskets of food. Gaining the confidence of those around Watson, she secretly brought him rope cut to the right length, and hired some Catholic sailors to have a boat in the river below his attic window in the wee hours of the morning. Watson thought he could keep the rope if he doubled it and p
ulled it down after him. Unfortunately, he fell, breaking an arm and a leg. The sailors recovered him and took him to a place of safety. The rope remained dangling and implicated Margaret. Along with Margaret, a young Irishman, John Roche, assisted in the priest’s escape by exchanging clothes with him. Both Margaret and John were soon arrested.
As with many other prisoners, she faced mistreatment in that time and place. Margaret was placed in irons for more than a week, then suspended by her wrists and beaten before she made an appearance in court. The authorities charged Margaret and John with assisting a prisoner who was a traitor. They were offered freedom if they would apologize to the queen and attend the Anglican Church. Margaret replied that she had done nothing to offend the queen. They were condemned for disobeying an obligation, and were hanged in 1588.
AUGUST 31
Joseph of Arimathea and Nicodemus (first century)
Attracted to Christ
No one is certain where Arimathea was located. The New Testament always attaches his community of origin to his name in order to distinguish him from the other Josephs. The Gospel narrative describes him as good and just. He was a respected member of the council, probably the Sanhedrin. Whatever his origin, Joseph lived in Jerusalem long enough to become a respected citizen. Living among so many who were poor, Joseph was one of the wealthy. His property lay outside the city wall, and in his garden he had prepared a tomb for himself, hewn from solid rock.
Joseph shared the anticipation of the arrival of the Messiah. Reports of Jesus of Nazareth caught his attention. He concluded that it would not be possible for Jesus to accomplish the things he was doing if God were not with him. We don’t know what contact Joseph had with Jesus, but he was convinced that he was the Christ.
Joseph remained a secret disciple. Keeping his ideas to himself, he never openly declared his faith. His friends would not have shared his belief in Jesus. He may have been cautious because his faith could have had negative social results.
It is possible that Joseph sat in the court that found Jesus guilty of blasphemy and sentenced him to death. Joseph’s inner conflict must have been enormous, but he found it prudent to remain silent. Secret disciples may believe one way, but they are forced to act another.
The crucifixion took place very near Joseph’s garden. At this point, he found his courage. The Gospels tell us that he walked boldly into the hall of Pilate and asked for the body of Jesus, openly identifying himself. Pilate was amazed that Jesus was dead and kept Joseph waiting until he had confirmation. With that, Pilate allowed Joseph to take the body and place it in his own personal tomb. Otherwise, Jesus’ body would have been thrown into a garbage pit along with the bodies of the two thieves. As it turned out, the most significant event in human history occurred in the garden of Joseph of Arimathea: the resurrection of Jesus.
Nicodemus is another who attempted the impossible by being a secret follower of Jesus. He was a Pharisee, a member of a Jewish group practicing extreme patriotism and religious fervor. He held a responsible position of authority as a scholar and a teacher. Nicodemus recognized something authentic in Jesus.
The three mentions of Nicodemus in the Gospels always attach the explanation that he is the one who visited Jesus at night. Scripture implies that he came by night because he did not want to be seen. He was eager for conversation with our Lord, but he did not want his friends to know about it.
Jesus was sharp with Nicodemus, pointing to the necessity of his being reborn. Jesus seemed to demand an open confession of faith from him. While Nicodemus willingly speculated regarding religion, he did not intend to identify himself with Jesus. He wanted to stand personally aloof while engaged in an interesting discussion. Jesus assured him that from the detached point of view of a spectator, it would not be possible for him to understand the simplest things about God’s kingdom. In fact, he was now faced with a life-or-death choice.
Nicodemus must have departed that nighttime meeting with his soul troubled. He had come to discuss and debate. Jesus had offered him an opportunity for decision and obedience.
When Jesus returned to Jerusalem a few months later, the opposition to him had grown stronger. It became difficult for Nicodemus to maintain a neutral position. Someone asked the gathered body, “Have any of the rulers of the Pharisees believed on him?” Nicodemus responded defensively, “Does our law judge anyone before it hears him and knows what he is doing?” They replied sharply, “Are you also a Galilean?”
We don’t know what became of Nicodemus. In the last mention of him in the New Testament he is with his friend Joseph of Arimathea at the burial of Jesus. It is probable that both became committed followers.
SEPTEMBER 1
Giles (eighth century)
Christian influence
St. Giles had great popularity in the Middle Ages. England dedicated more than a hundred and fifty churches to him, and even some Protestant churches use his name in our time. Hospitals also frequently use his name.
What we can say about Giles with any certainty is that he was an eighth-century hermit who founded a monastery where the town of Saint-Giles, France, is located today. His shrine became a popular pilgrimage site.
The remainder of his story is shrouded in legend, some of which is dramatic and gripping. One such tale regards a hunting accident. Hunters were pursuing a deer that ran for refuge to the hermit who shared its forest. As it stood near him, a hunter’s arrow missed, and it struck and crippled Giles instead. A deer, an arrow, and a crutch often appear in artistic representations of Giles.
SEPTEMBER 2
John du Lau and Companions (d. 1792)
Courage
The French Revolution was a violent and bloody upheaval. On September 2 we remember the massacre of one hundred and ninetyone priests and bishops in 1792. The problem began when new laws stated that clergy were subject to secular authority. The law required church leaders to take an oath affirming government policy. In all of France, only four bishops and a handful of priests agreed to do so. The ones who refused were declared “enemies of the Revolution” and were told to leave France.
Believing rumors of an imminent invasion, an enraged mob broke into Paris jails, searching for counter-revolutionary Catholic priests. The large group honored today was being held in a Carmelite church on the Rue de Rennes until they could be deported. The mob burst into the church, and the archbishop of Arles, John du Lau, stepped forward to meet them. After confirming his identity, the wild crowd killed him with swords and pikes, beginning a killing frenzy that went on for hours. Each prisoner had one last opportunity to take the oath of allegiance. As they refused, the enraged men took them outside and murdered them, two at a time.
Most of the “companions” martyred in this grisly event remain anonymous in published histories. One of them, Francis de La Rochefoucauld Maumont, the bishop of Beauvais, stands out of the crowd because he was an invalid. After witnessing the steady stream of executions that continued until sundown, someone called his name. From his pallet, he answered, “Here I am, gentlemen. I’m ready to die, but I can’t walk. Please carry me where you wish me to go.” Declining to take the oath, he also was taken to the garden and hacked to pieces.
SEPTEMBER 3
Gregory the Great (ca. 540–604)
True greatness
Illness and handicaps are not necessarily obstacles to spiritual greatness or holiness. Gregory was chronically ill during most of the time he was making history. The pain of gout and gastritis made life miserable, but it did not cloud his judgment. Even as he lay dying, Gregory busily dictated letters and took care of church business. In spite of the distractions of weak flesh, Gregory’s achievements place him among the few honored with the title “Great” (Magnus). Gregory’s own choice of a label was “servant of the servants of God.”
By the time Gregory was born in the mid-sixth century, the fall of Rome was complete. The magnificent days of the Roman Empire were history, and the city was in ruins. Disorder and poverty followed the
chaos of the Gothic War (536–53). Gregory became prefect of Rome at the age of thirty. His administrative skills brought expressions of praise and gratitude from the Roman citizenry.
Gregory was far more than an outstanding manager; he also had a sensitive spirit and lived devoutly. When his father died in 575, Gregory turned the fancy, family home into a monastery and became its first monk. By his own report, the next three years of prayer and fasting were the happiest of his life.
By 590, he was pope, and he turned out to be one of the most respected. Rome was no longer an economic dynamo or a political force in the world. Because no secular authority remained functional, Gregory essentially became, the mayor and city manager of Rome. The new pope dealt with floods, starvation among his people, and an epidemic of the plague. Aggressive Germanic Lombard armies that invaded northern Italy disturbed the peace. Vast multitudes of barbarians who knew nothing of Christ surrounded him.
The Venerable Bede (May 25) wrote that Gregory visited Rome’s market and noticed some blond Anglo-Saxon slaves. He asked them where they were from and they explained that they were “Angles.” Gregory commented, “They are well-named, because they have angelic faces and could be the companions of the angels in heaven.” Though reports came from England that it was a savage and dangerous place, Gregory became eager to send Christian missionaries there.
Gregory’s writing both influenced and reflected the mentality of the medieval period in Europe. He was neither a great theologian like Augustine (August 28) nor a brilliant writer like Jerome (September 30), but an author of popular religious works, including stories of the lives of saints. A huge collection of more than eight hundred of his letters reveals the human side of Gregory the Great, as well as the intimate qualities of church life in his times. In one letter, Gregory sent a friend who was having eye trouble, a pinch of iron filings from the iron chains that he believed had bound Peter and Paul (see June 29). He wrote, “Apply these to your eyes. Many miracles have been wrought by this same gift.” Gregory’s six-volume commentary on Job, Magna moralia, applies Augustinian theology to Scriptural interpretation. Interested in the development of church music, he will forever be associated with the Gregorian chant.
Butler's Lives of the Saints Page 21
