_-_Statue_of_Saint_Lawrence_Giustiniani.jpg)
Giovanni Marchiori. Statue de Saint Laurent Justinien, Église San Rocco, Venise
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Giovanni Marchiori. Statue de Saint Laurent Justinien, Église San Rocco, Venise
Giovanni Marchiori. Statue de Saint Laurent Justinien, Église San Rocco, Venise
Saint Laurent Justinien
Premier patriarche de
Venise (+ 1455)
Originaire d'une famille
vénitienne, il perd très tôt son père. Sa mère reste à 24 ans avec cinq
enfants. Elle voudrait bien marier ce fils, mais il choisit d'entrer dans une
communauté de chanoines réguliers où il vit dans la pauvreté et la
prière.
Élu prieur général de sa
congrégation, il sera appelé par le Pape Eugène IV à devenir évêque de
Castello, puis de Venise. Il y garde un mode de vie très pauvre, s'occupe avec
zèle de son diocèse dont il est le premier patriarche nommé.
Par sa prédication et son
enseignement théologique, il donne une grande impulsion à sa communauté,
accueillant tout le monde avec bonté et simplicité.
Martyrologe romain au 8
janvier: À Venise, en 1456, saint Laurent Justinien, évêque, premier patriarche
de cette église, qu'il illustra par sa doctrine de la sagesse éternelle.
Martyrologe romain
Il faut éviter les
affaires trop compliquées. Il y a toujours du démon dans les complications.
saint Laurent Justinien -
Perles de sagesse
SOURCE : https://nominis.cef.fr/contenus/saint/1802/Saint-Laurent-Justinien.html
Gentile Bellini (1429–1507). Portrait
of Lorenzo Giustiniani, 1465, tempera on panel, 41 x 29,5, National Museum in Warsaw
Saint Laurent
Justinien (+1455)
Fêté le 05 septembre
Originaire d’une famille
vénitienne, Laurent Justinien perd très tôt son père. Sa mère reste à 24 ans
avec cinq enfants. Elle voudrait bien marier ce fils, mais il choisit d’entrer
dans une communauté de chanoines réguliers où il vit dans la pauvreté et la
prière. Elu prieur général de sa congrégation, il sera appelé par le Pape
Eugène IV à devenir évêque de Castello, puis de Venise. Il y garde un mode de
vie très pauvre, s’occupe avec zèle de son diocèse dont il est le
premier patriarche nommé. Par sa prédication et son enseignement théologique,
il donne une grande impulsion à sa communauté, accueillant tout le monde avec
bonté et simplicité.
Il faut éviter les
affaires trop compliquées. Il y a toujours du démon dans les complications.
(Saint Laurent Justinien
– Perles de sagesse)
La véritable science
tient dans ces deux propositions : Dieu est tout. Je ne suis rien !
(Saint Laurent Justinien
– Perles de sagesse)
SOURCE : https://eglise.catholique.fr/saint-du-jour/05/09/saint-laurent-justinien/
Gentile Bellini (1429–1507), Blessed Lawrence Giustiniani / Le bienheureux Laurent Justinien / Beato Lorenzo Giustiniani, 1465, tempera on canvas, 221 x 155, Gallerie dell'Accademia, Venice, northern Italy. Acquisition in 1852, from the church of the Madonna dell'Orto. Last Restoration 2004-2005 / Acquisition en 1852, provenant de l'église de la Madonna dell'Orto. Dernière restauration en 2004-2005 / Acquisizione 1852, dalla chiesa della Madonna dell'Orto. Ultimo restauro 2004-2005
Saint Laurent Justinien
Patriarche de Venise
(1381-1455)
|
L |
orenzo Giustiniani naît
à Venise. On remarqua en lui, dès son enfance, une docilité peu commune. Sa
pieuse mère le grondait quelques fois pour le prémunir contre l'orgueil, le
tenir dans l'humilité et le porter à ce qu'il y avait de plus parfait. Il
répondait alors qu'il tâcherait de mieux faire, et qu'il ne désirait rien tant
que de devenir un saint. Une vision de la sagesse éternelle le porta vers la
vocation religieuse ; il s'y essaya d'abord par la pénitence, coucha sur
le bois ou la terre nue, et brisa son corps par les macérations. Laurent ne
tarda pas à s'enfuir chez les chanoines réguliers de Saint-Georges-d'Alga, où
il prit l'habit.
Ses premiers pas dans la
vie religieuse montrèrent en lui le modèle de tous ses frères : jamais de
récréations non nécessaires, jamais de feu, jamais de boisson en dehors des
repas, fort peu de nourriture, de sévères disciplines : c'était là sa
règle.
Quand, par une grande
chaleur, on lui proposait de boire : « Si nous ne pouvons
supporter la soif, disait-il, comment supporterons-nous le feu du
purgatoire ? » Il dut subir une opération par le fer et par le
feu ; aucune plainte ne sortit de sa bouche : « Allons,
disait-il au chirurgien dont la main tremblait, coupez hardiment ;
cela ne vaut pas les ongles de fer avec lesquels on déchirait les martyrs. »
« Allons quêter des
mépris, disait-il à son compagnon de quête, lorsqu'il y avait quelque avanie à
souffrir ; nous n'avons rien fait, si nous n'avons renoncé au
monde. » À un frère qui se lamentait parce que le grenier de la communauté
avait brûlé : « Pourquoi donc, dit-il, avons-nous fait le vœu de
pauvreté ? Cet incendie est une grâce de Dieu pour nous ! »
Il ne célébrait jamais la
Sainte Messe sans larmes, et souvent il y était favorisé de ravissements. Ses
vertus l'élevèrent d'abord aux fonctions de général de son ordre, puis au
patriarcat de Venise, malgré ses supplications et ses larmes. Il parut aussi
admirable pontife qu'il avait été saint religieux ; son zèle lui attira
des injures qu'il reçut avec joie ; sa charité le faisait bénir de tous
les pauvres ; sa ponctualité ne laissait jamais attendre personne, sa
bonté agréait tout le monde : il était regardé de tous comme un ange sur
la terre. Après de longs travaux, il sentit sa fin prochaine : « Un
chrétien, dit-il, après saint Martin, doit mourir sur la cendre et le
cilice. »
Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.
SOURCE : https://levangileauquotidien.org/FR/display-saint/8d5d7212-51b9-4f5e-b4c0-d430581b6630 et
St Laurent Justinien,
évêque et confesseur
Né en 1381, sacré évêque le 5 septembre 1433, mort patriarche de Venise en 1455. Canonisé en 1690, fête depuis 1692.
(Leçons des Matines (avant 1960)
Quatrième leçon. Laurent, né à Venise de l’illustre famille des Justinien, montra dès son enfance une très grande gravité de mœurs. Les pratiques d’une piété fervente sanctifièrent son adolescence, et l’appel de la Sagesse divine ayant convié son âme aux chastes fiançailles du Christ, il s’appliqua à connaître dans quel institut religieux il se consacrerait à Dieu. Voulant donc se préparer en secret à cette nouvelle milice, il se mit, entre autres mortifications, à coucher sur des planches nues. Un jour qu’il considérait, d’une part les plaisirs du monde et une alliance négociée par sa mère à son intention, et d’autre part les rudes austérités du cloître, il jeta les yeux sur la croix du Christ souffrant et s’écria : « C’est vous, Seigneur, qui êtes mon espérance, et c’est en vous que se trouve la consolation et la force. » Laurent dirigea ses pas vers la communauté des Chanoines de Saint-Georges in Alga, où, ingénieux à trouver de nouveaux moyens de se mortifier, il engagea contre lui-même le plus opiniâtre des combats, comme s’il se fût agi de son ennemi le plus redoutable. Ne s’accordant aucune satisfaction, il s’interdit même l’entrée du jardin de la maison paternelle, et ne franchit jamais le seuil de cette demeure, si ce n’est pour remplir auprès de sa mère mourante les derniers devoirs de la piété, ce qu’il fit sans verser de larmes. Égal à son esprit de pénitence se montrait son zèle pour la pratique de l’obéissance, de la douceur et surtout de l’humilité, qui lui faisait rechercher les emplois les plus abjects du monastère, mendier dans les endroits les plus fréquentés de la ville, en y recueillant moins de vivres que de moqueries, et supporter, impassible et silencieux, les injures ainsi que les calomnies. C’était principalement dans une oraison assidue, où souvent l’extase le ravissait en Dieu, que s’enflammait la grande ardeur dont son cœur brûlait, ardeur telle qu’elle excitait à la persévérance les frères chancelants et les embrasait d’amour pour Jésus-Christ
Cinquième leçon. Désigné par Eugène IV pour occuper le siège épiscopal de Venise, Laurent fit tous ses efforts pour décliner cette dignité, dont il remplit les devoirs d’une manière digne des plus grands éloges. Il ne changea absolument rien à son genre de vie accoutumé ; conserva dans ses repas, ses meubles et son coucher, la même pauvreté qu’il avait toujours pratiquée et ne prit qu’un petit nombre de domestiques, disant qu’il possédait une grande famille, les pauvres du Christ. A quelque heure du jour qu’on l’abordât, il était tout à tous, prodiguant à chacun sa charité paternelle et n’hésitant même pas à se charger de dettes pour venir en aide à l’indigence du prochain. Quand on lui demandait sur quoi il comptait : « Sur mon Seigneur, qui pourra facilement acquitter mes dettes, répondait-il. » Sa confiance n’avait jamais été trompée par la divine Providence, comme le montraient les secours inespérés qui lui arrivaient. Il construisit plusieurs monastères de vierges, qu’il forma par sa vigilance à la pratique de la vie parfaite, s’appliqua avec grand soin à arracher les dames aux pompes du siècle et à la vanité des parures, et n’apporta pas moins d’ardeur à la réforme de la discipline et des mœurs dans le clergé, se montrant digne assurément d’être proclamé par le Pape Eugène III, devant les Cardinaux, la gloire et l’honneur de l’épiscopat, et d’être nommé par Nicolas V, son successeur, le premier Patriarche de Venise, quand ce titre eut été transféré de Grado dans cette cité.
Sixième
leçon. Favorisé du don des larmes, Laurent offrait chaque jour au Dieu tout-puissant
l’hostie de propitiation. Une fois même, la nuit de la Nativité du Seigneur, en
accomplissant les saints Mystères, il mérita de contempler Jésus-Christ sous la
forme d’un gracieux petit enfant. Si grande était l’efficacité de ses prières
pour le troupeau confié à ses soins, que la République devait son salut à
l’intercession et au mérite de son Pontife, d’après un témoignage qu’en a rendu
le ciel. Doué de l’esprit prophétique, il prédit plusieurs fois des événements
qu’on ne pouvait humainement prévoir. Ses prières eurent souvent pour effet de
guérir les malades et de chasser les démons. Il composa des ouvrages remplis
d’une doctrine toute céleste et respirant la piété, bien qu’il sût à peine les
règles du style. Enfin une maladie mortelle étant venue l’atteindre, comme ses
domestiques lui préparaient un lit plus commode pour un vieillard et pour un
malade, il refusa des soulagements qui lui semblaient trop contraster avec la
très dure croix sur laquelle avait expiré son Seigneur, et voulut qu’on le
déposât sur sa couche habituelle. Puis voyant sa fin approcher, il leva les
yeux au ciel, et dit ces paroles : « Je vais à vous, ô bon
Jésus. » Et le huitième jour du mois de janvier, il s’endormit dans le
Seigneur. Sa mort fut précieuse devant Dieu. Ce qui le prouve ce sont les
concerts angéliques entendus par des religieux Chartreux ; c’est aussi la
conservation de son saint corps, qui demeura dans toute son intégrité et sans
trace de corruption, exhalant une odeur suave, conservant un visage vermeil, durant
plus de deux mois qu’il resta sans sépulture ; ce sont enfin les nouveaux
miracles qui suivirent cette mort. En considération de ces prodiges, le
souverain Pontife Alexandre VIII l’inscrivit au nombre des Saints, et Innocent
XII fixa la célébration de sa Fête au cinq septembre, jour où le Saint était
monté sur la chaire épiscopale
SOURCE : http://www.introibo.fr/05-09-St-Laurent-Justinien-eveque
San Lorenzo Giustiniani
Il Pordenone (1484–1539). Le Bienheureux Lorenzo
Giustiniani entre deux moines et Saint Louis de Toulouse, saint Francois
d'Assise, saint Bernard et saint Jean Baptiste, 1532, Gallerie dell'Accademia de Venise
Il Pordenone (1484–1539). Le Bienheureux Lorenzo Giustiniani entre deux moines et Saint Louis de Toulouse, saint Francois d'Assise, saint Bernard et saint Jean Baptiste, 1532, Gallerie dell'Accademia de Venise
SAINT LAURENT JUSTINIEN,
ÉVÊQUE ET CONFESSEUR.
VENEZ, vous tous que
sollicite l'attrait du bien immuable, et qui vainement le demandez à ce siècle
qui passe; je vous dirai ce que le ciel a fait pour moi. Comme vous jadis je
cherchais fiévreusement ; et ce monde extérieur ne donnait point satisfaction à
mon désir brûlant. Mais, par la divine grâce qui nourrissait mon angoisse,
enfin m'est apparue, plus belle que le soleil, plus suave que le baume, Celle
dont alors le nom m'était ignoré. Venant à moi, combien son visage, était doux
!combien pacifiante était sa voix, me disant : « O toi dont la
jeunesse est toute pleine de l'amour que je t'inspire, pourquoi répandre ainsi
ton cœur ? La paix que tu cherches par tant de sentiers divers est avec moi;
ton désir sera comblé, je t'en donne ma foi : si, cependant, tu veux de moi
pour épouse. » J'avoue qu'à ces mots défaillit mon cœur ; mon âme fut
transpercée du trait de son amour. Comme toutefois je désirais savoir son nom,
sa dignité, son origine, die me dit qu'elle se nommait la Sagesse de Dieu,
laquelle, invisible d'abord au sein du Père, avait pris d'une Mère une nature
visible pour être plus facilement aimée. Alors, en grande allégresse, je lui
donnai consentement; et elle, me donnant le baiser, se retira joyeuse.
« Depuis, la flamme de
son amour a été croissant, absorbant mes pensées. Ses délices durent toujours;
c'est mon épouse bien-aimée, mon inséparable compagne. Par elle, la paix que je
cherchais fait maintenant ma joie. Aussi, écoutez-moi, vous tous : allez à elle
de même; car elle met son bonheur à ne rebuter personne (1). »
Lisons l'histoire de
celui qui vient de nous livrer dans ces lignes le secret du ressort de sa vie.
Laurent naquit à Venise
de l'illustre famille des Justiniani. Il montra dès l'enfance une gravité
rare. Son adolescence se passait dans les exercices de la piété, lorsque,
invité par In Sagesse divine aux noces très pures du Verbe et de l'âme, il
conçut la pensée d'embrasser l'état religieux. C'est pourquoi, préludant
secrètement à cette milice nouvelle, il affligeait son corps en différentes
manières et couchait sur la planche nue. Puis, comme un arbitre appelé à
prononcer, il prenait séance entre, d'une part, les austérités du cloître, de
l'autre, les douceurs du siècle et le mariage que lui préparait sa mère ;
alors, tournant les yeux vers la croix du Christ souffrant : «C'est vous,
disait-il, Seigneur, qui êtes mon espérance ; c'est là que vous avez placé pour
moi votre asile très sûr. » Ce fut vers
la congrégation des
chanoines de Saint-Georges in Alga que le porta
sa ferveur. On l'y vit inventer de nouveaux tourments pour sévir plus durement
contre lui-même, se déclarant une guerre d'ennemi acharné,
ne se permettant aucun plaisir. Plus jamais il n'entra dans
le jardin de sa famille, ni dans la maison paternelle, si
ce n'est pour rendre les derniers devoirs à
sa mère mourante, ce qu'il fit sans une larme. Non
moindre était son zèle pour l'obéissance, la douceur,
l'humilité surtout : il allait au-devant des offices les plus
abjects du monastère; il se plaisait à mendier par les lieux les
plus fréquentés de la ville, cherchant moins la nourriture que l'opprobre ; les
injures, les calomnies ne pouvaient l'émouvoir ni lui
l'aire rompre le silence. Son grand secours était
dans la prière continuelle; souvent l'extase
le ravissait en Dieu; telle était l'ardeur dont brûlait son âme, qu'elle
embrasait ses compagnons, les prémunissant contre la défaillance, les
affermissant dans la persévérance et l'amour de
Jésus-Christ.
Élevé par Eugène IV à
l'épiscopat de sa patrie, l'effort qu'il fit pour décliner l'honneur
ne fut dépassé que par le mérite avec lequel il s'acquitta de la
charge. Il ne changea en rien sa manière de vivre, gardant jusqu'à la fin pour
la table, le lit, l'ameublement, la pauvreté qu'il avait toujours pratiquée. Il
ne retenait à ses gages qu'un personnel réduit de familiers, disant qu'il avait
une autre grande famille, par laquelle il entendait les pauvres du Christ.
Quelle que fût l'heure, on le trouvait toujours abordable ; sa paternelle
charité se donnait a tous, n'hésitant pas à s'endetter pour soulager la misère.
Comme on lui demandait sur quelles ressources il comptait, ce faisant, il
répondait : « Sur celles de mon Seigneur, qui pourra facilement payer pour moi.
» Et toujours, par les secours les plus inattendus, la Providence divine
justifiait sa confiance. Il bâtit plusieurs monastères de vierges, et forma
diligemment leurs habitantes à marcher dans les voies de la vie parfaite. Son
zèle s'employa à détourner les matrones vénitiennes des pompes du siècle et des
vaines parures, comme à réformer la discipline ecclésiastique et les mœurs.
Aussi fût-ce à bon droit que le même Eugène IV l'appela, en présence des
cardinaux, la gloire et l'honneur de la prélature. Ce fut
également pour reconnaître son mérite, que le successeur d'Eugène, Nicolas V,
ayant transféré le titre patriarcal de Grado à Venise, l'institua
premier patriarche de cette ville.
Honoré du don des larmes,
il offrait tous les jours au Dieu tout-puissant l'hostie d'expiation. C'est en
s'en acquittant une fois dans la nuit de la Nativité du Seigneur,
qu'il mérita de voir sous l'aspect d'un très bel enfant le Christ
Jésus. Efficace était sa garde autour du bercail à lui confié; un jour, on
sut du ciel que l'intercession et les mérites du Pontife avaient sauvé la
république. Eclairé de l'esprit de prophétie, il annonça d'avance plusieurs
événements que nul homme ne pouvait prévoir. Maintes fois
ses prières mirent en fuite maladies et démons. Bien qu'il n'eût
presque point étudié la grammaire, il a laissé des livres remplis d'une céleste
doctrine et respirant l'amour. Cependant la maladie qui
devait l'enlever de ce monde venait de l'atteindre; ses gens
lui préparaient un lit plus commode pour sa vieillesse et son infirmité ; mais
lui, manifestant sa répulsion pour des délices trop peu
en rapport avec la dure croix de son Seigneur mourant,
voulut qu'on le déposât sur sa couche ordinaire. Sentant venue la fin de sa vie
: « Je viens à vous, ô bon Jésus ! » dit-il, les yeux levés au ciel. Ce fut le
huit janvier qu'il s'endormit dans le Seigneur. Combien sa mort avait été
précieuse, c'est ce qu'attestèrent les concerts angéliques entendus par plu
sieurs Chartreux, et la conservation de son saint corps qui , pendant
plus de deux mois que la sépulture en fut différée, demeura sans
corruption, avec les couleurs de la vie et exhalant un suave parfum. D'autres
miracles suivirent aussi cette mort, lesquels amenèrent le Souverain
Pontife Alexandre VIII à l'inscrire au nombre des Saints. Innocent XII désigna
pour sa fête le cinquième jour de septembre, où il avait été d'abord élevé sur
la chaire des pontifes.
O Sagesse qui résidez sur
votre trône sublime, Verbe par qui tout fut fait, soyez-moi propice dans la
manifestation des secrets de votre saint amour (2). » C'était, Laurent, votre
prière, lorsque craignant d'avoir à répondre du talent caché si vous gardiez
pour vous seul ce qui pouvait profitera plusieurs (3), vous résolûtes de
divulguer d'augustes mystères. Soyez béni d'avoir voulu nous faire partager le
secret des cieux. Par la lecture de vos dévots ouvrages, par votre
intercession près de Dieu, attirez-nous vers les hauteurs comme la
flamme purifiée qui ne sait plus que monter toujours. Pour l'homme, c'est déchoir
de sa noblesse native que de chercher son repos ailleurs qu'en Celui dont il
est l'image (4). Tout ici-bas n'est que pour nous traduire l'éternelle beauté,
nous apprendre à l'aimer, chanter avec nous notre amour (5).
Quelles délices ne furent
pas les vôtres, à ces sommets de la charité, voisins du ciel, où conduisent les
sentiers de la vérité qui sont les vertus (6) ! C'est bien de vous-même en
cette vie mortelle que vous faites le portrait, quand vous dites de l'âme
admise à l'ineffable intimité de la Sagesse du Père : Tout lui profite; où
qu'elle se tourne, elle n'aperçoit qu'étincelles d'amour; au-dessous d'elle, le
monde qu'elle a méprisé se dépense à servir sa flamme; sons, spectacles,
suavités, parfums, aliments délectables, concerts de la terre et rayonnement
des cieux, elle n'entend plus, elle ne voit plus dans la nature entière qu'une
harmonie d'épithalame et le décor de la fête où le Verbe l'a épousée (7).
Oh! puissions-nous marcher comme vous à la divine lumière, vivre
d'union et de désir, aimer plus toujours, pour toujours être aimé davantage.
1. Laurent Justinian. Fasciculus amoris,
cap. XVI.
2. De casto connubio Verbi et animae. Proœmium.
3. Ibid.
4.De castoconnubio Verbi et animae, cap. I.
5. Ibid. cap.
XXV.
6. Ibid.
7. Ibid.
Dom Guéranger, L’Année
liturgique
SOURCE : http://abbaye-saint-benoit.ch/gueranger/anneliturgique/pentecote/pentecote05/012.htm
_-_Chapel_St_Mauro_-_Lorenzo_Giustiniani.jpg)
Portrait de Saint Laurent Justinien, vers 1622, 100 x 74, Madonna dell'Orto
Saint Laurent Justinien:
Histoire et Fête Liturgique
Premier Patriarche de
Venise, + 1455
Date : 1455
Fête : 05 septembre
Pape : Calixte III
Saint Laurent Justinien naquit
à Venise, en 1380, de parents nobles. On remarqua toujours en lui une grandeur
d’âme extraordinaire.
Il ne perdait point son
temps comme les enfants de son âge ; il aimait à s’entretenir avec des
personnes raisonnables, ou à s’occuper de choses sérieuses. Sa pieuse mère
veillait à le prémunir contre l’orgueil, et le portait à ce qu’il y a de plus
parfait.
À l’âge de dix-neuf ans,
il se sentit intérieurement appelé à se consacrer au service du Seigneur d’une
manière particulière ; mais il ne voulut se déterminer qu’après avoir, avec
ferveur, prié Dieu de l’éclairer, et avoir pris l’avis de personnes dignes de
toute confiance.
Il entra d’abord dans la
congrégation des chanoines réguliers de Saint-Georges, dont il devint général,
et qu’il gouverna avec tant de sagesse, en est regardé comme le second
fondateur.
Nommé en 1433 évêque de
Venise, il ne changea rien à la vie qu’il avait menée dans le
cloître. Il distribuait
aux pauvres tous ses revenus, parce qu’un évêque, disait-il, ne doit pas avoir
d’autre famille.
Il réforma les abus qui
s’étaient glissés dans la célébration de l’office divin et dans
l’administration des sacrements, augmenta le nombre des paroisses dans la ville
de Venise, fonda plusieurs monastères, et établit un si bel ordre dans son diocèse,
qu’on le citait pour modèle.
Ses soins s’étendaient
jusqu’aux affaires temporelles de sa patrie, à laquelle il rendit d’importants
services. Il mourut saintement en 1405. Il a laissé des ouvrages précieux pour
la piété.
On lui met souvent la croix
à la main, pour marquer non
seulement sa haute dignité, mais aussi le souvenir
de l’abnégation qu’il professa dès
sa première jeunesse. Parfois, on peint près de lui
la
ville de Venise, d’où il détourne la foudre
que Notre-Seigneur s’apprête à lancer. C’est que ses
prières sauvèrent plus d’une fois celte cité menacée par les fléaux du ciel.
Que peut un saint dans
une haute position ? 1° Son exactitude et sa régularité lui font
toujours trouver du temps pour travailler d’abord à sa propre sanctification et
pour rendre service au prochain. 2° Son humilité et son esprit de
justice l’habituent à recevoir et à traiter avec égards aussi bien le pauvre
que le riche. 3° Sa douceur et sa charité le rendent sensible à
toutes les misères, et il devient le soutien et le consolateur de l’affligé,
quel qu’il soit.
Iconographie
La sainteté de saint Laurent
ayant été attestée par plusieurs miracles
après sa mort, le pape Sixte IV commença à faire
faire les procédures de sa canonisation, qui furent continuées par
les papes Léon X et Adrien VI.
Enfin, le pape
Clément VII donna le décret de sa
béatification en 1524, avec permission d’en faire la fête
et l’office public dans toutes les
églises de la république de Venise.
Longtemps auparavant,
on avait commencé à dresser des autels sous
son nom à Venise, à placer ses statues dans les
Églises, à lui bâtir des chapelles et à
l’invoquer ; on le regardait
déjà comme le protecteur, ou le saint tutélaire de la ville
et de toute la seigneurie, après saint Marc.
En 1597, le
cardinal Laurent Priolo, patriarche de Venise, se disposait
à faire la translation solennelle de ses
reliques, en vertu d’un décret
de la sacrée Congrégation
des Rites, en date du 1ᵉʳ février, quand la mort
du patriarche en fit suspendre l’exécution.
Le pape Clément VIII
accorda, par un bref apostolique, des
indulgences à ceux qui visiteraient les églises
des Chanoines réguliers de la Congrégation de Saint-George d’Alga,
dans toute l’Italie, le jour de la fête de
saint Laurent Justinien.
Son culte fut
introduit en Sicile, et surtout
à Palerme, qui le mit au nombre de ses saints
patrons, parce qu’elle fut
garantie de la peste, en 1626, par son intercession.
Cette dévotion
publique fut autorisée par
un décret de la Congrégation des
Rites, le 26 février 1628.
Saint Laurent fut canonisé le 1ᵉʳ novembre
1690 par le pape Alexandre VIII. Sa fête,
érigée en semi-double dans l’office romain, fut remise
au 5 septembre par ordre du Saint-Siège
et de la Congrégation des Rites.
Ses reliques sont
conservées à Venise dans l’église cathédrale
de Saint-Pierre du Château, et placées
sous le maître-autel.
Saint Laurent Justinien nous a
laissé un grand nombre de traités et de
sermons, recueillis en un fort volume in-folio, imprimé à Bresse
en 1560, et à Venise en 1755.
La meilleure édition que
nous en ayons, est celle qui parut à Venise en 1751, 2 vol.
In-fol. On y trouve une vaste érudition, une
profonde sagesse, beaucoup de véhémence, de force et de
noblesse dans le style.
Oraison
O Dieu, qui traitez vos
peuples avec indulgence et régnez sur eux avec amour, et qui leur donnez pour
les diriger de dignes ministres de votre charité : accordez, nous vous en
supplions, par l’intercession du bienheureux Laurent Justinien, pontife, à
ceux que vous avez placés à la tête de votre Église, l’esprit de sagesse, afin
que le progrès spirituel des ouailles soit la joie éternelle des pasteurs.
Par Jésus-Christ Notre- Seigneur. Ainsi soit-il.
SOURCE : https://www.laviedessaints.com/saint-laurent-justinien/
_%E2%80%93_frs-037.jpg)
_%E2%80%93_frs-004.jpg)
Svatý Vavřinec Giustiniani. Freska č. 26, kostel Nejsvětější Trojice, Fulnek, Česko, Evropa.
Saint
Lorenzo Giustiniani. Fresco No. 26, Most Holy Trinity Church, Fulnek, Czechia, Europe.
Sankta
Laŭrenco Giustiniani. Fresko n-ro 26, kirko de la Plej Sankta Triunuo, Fulnek, Ĉeĥujo, Eŭropo.
Also
known as
Lawrence Justinian
Laurence…
Laurentius…
Lorenzo…
Patriarch of Venice
formerly 5
September (based on the date of his ordination)
Profile
Born to the Venetian nobility;
his ancestors had fled Constantinople for
political reasons. Against his widowed mother‘s
wishes, he chose against marriage and
for the religious
life. Augustinian canon regular
at San Giorgio, Alga, Italy in 1400.
Spent his days wandering the island, begging for the poor. Ordained in 1406.
Noted preacher and teacher of
the faith.
Held assorted administrative positions within his Order.
Reluctant bishop of Castello, Italy in 1433.
General of the canons regular. Bishop of Grado, Italy in 1451;
the see was
then moved to Venice, Italy,
and Laurence was named archbishop and
patriarch by Pope Nicholas
V. Noted writer on mystical contemplation.
Had the gift of prophecy. Miracle worker.
Born
1
September 1381 at Venice, Italy
8
January 1455 at Venice, Italy of
natural causes
interred at
the basilica of
San Pietro di Castello, Venice
7
October 1524 by Pope Clement
VII
16
October 1690 by Pope Alexander
VIII (approval of canonization)
4 June 1724 by Pope Benedict
XIII (proclamation of canonization)
Additional
Information
Book
of Saints, by the Monks of
Ramsgate
Lives
of the Saints, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Lives
of the Saints, by Sabine Baring-Gould
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
books
Lives of the Saints, by Omer Englebert
Our Sunday Visitor’s Encyclopedia of Saints
Saints
and Their Attributes, by Helen Roeder
other
sites in english
History of
Giustiniani from Genova
images
video
webseiten
auf deutsch
Die Geschichte
der Giustiniani von Genua
sitios
en español
Historia de
los Giustiniani de Genova
Martirologio Romano, 2001 edición
sites
en français
L’histoire des
Giustiniani de Gênes
fonti
in italiano
Dicastero delle Cause dei Santi
Storia dei Giustiniani di
Genova
Wikipedia: Santi patroni della città di Venezia
nettsteder
i norsk
MLA
Citation
“Saint Lawrence
Giustiniani“. CatholicSaints.Info. 6 April 2024. Web. 10 August 2025.
<https://catholicsaints.info/saint-lawrence-giustiniani/>
SOURCE : https://catholicsaints.info/saint-lawrence-giustiniani/
_-_Chapel_Vendramin-_san_Vincenzo_fra_i_santi_Domenico%2C_Lorenzo_giustiniani%2C_Elena_e_papa_Eugenio_IV_.jpg)
Madonna dell'Orto, Venice Interior.
Chapel Vendramin . St. Vincent between Saints Dominic Lawrence
giustiniani, Elena and Pope Eugene IV by Palma
il Vecchio (1480-1528). Two of the characters (St. Helen and St. Dominic)
were added during the restoration carried out in 1867 by Placido
Fabris
Église de la Madonna dell'Orto à
Venise, vue de la chapelle Vendramin - Saint Vincent entre Saints
Dominique Laurent Giustiniani, Hélène et le pape Eugène IV par Palma
le Vieux. Deux des personnages (Sainte-Hélène et Saint-Dominique) ont été
ajoutés au cours de la restauration effectuée en 1867 par Placido Fabris.
Chiesa della Madonna dell'Ortoa Venezia,
interno. La Cappella Vendramin - San Vincenzo fra i santi Domenico,
Lorenzo giustiniani, Elena e papa Eugenio IV di Palma il Vecchio. Due delle figure (S.Elena e
S.Domenico) sono state inserite nel corso di restauri eseguiti nel 1867
da Placido Fabris.
Book of Saints –
Laurence Justiniani
Article
(Saint) Bishop (January
8) (15th
century) A scion of a noble Venetian family who, at the age of nineteen,
being already favoured with the grace of supernatural prayer,
joined the austere Congregation of the Canons Regular of Saint Giorgio in Alga,
of which in due time he became the General. Pope Eugene
IV (A.D. 1433)
compelled him to accept the Bishopric of Venice, of which city he became the
first Patriarch, when that dignity was transferred from Grado to Venice
(A.D. 1451). Saint Laurence,
by his zeal for the salvation of the souls committed to his charge, was the
model of the Prelates of his age; but his private life was ever one of penance
and high prayer.
His writings on
Mystical Contemplation are sublime in their simplicity. He died mourned
by all, January 8, A.D. 1455,
at the age of seventy-four, and was canonised A.D. 1690.
MLA
Citation
Monks of Ramsgate.
“Laurence Justiniani”. Book of Saints, 1921. CatholicSaints.Info.
11 August 2018. Web. 10 August 2025.
<https://catholicsaints.info/book-of-saints-laurence-justiniani/>
SOURCE : https://catholicsaints.info/book-of-saints-laurence-justiniani/
Pictorial
Lives of the Saints – Saint Laurence Giustiniani
Laurence
from a child longed to be a Saint; and when he was nineteen years of age there
was granted to him a vision of the Eternal Wisdom. All earthly things paled in
his eyes before the ineffable beauty of this sight, and as it faded away a void
was left in his heart which none but God could fill. Refusing the offer of a
brilliant marriage, he fled secretly from his home at Venice, and joined the
Canons Regular of Saint George. One by one he crushed every natural instinct
which could bar his union with his Love. When Laurence first entered religion,
a nobleman went to dissuade him from the folly of thus sacrificing every earthly
prospect. The young monk listened patiently in turn to his friend’s
affectionate appeal, scorn, and violent abuse. Calmly and kindly he then
replied. He pointed out the shortness of life, the uncertainty of earthly
happiness, and the incomparable superiority of the prize he sought to any his
friend had named. The nobleman could make no answer; he felt in truth that
Laurence was wise, himself the fool. He left the world, became a fellow-novice,
with the Saint, and his holy death bore every mark that he too had secured the
treasures which never fail. As superior and as general, Laurence enlarged and
strengthened his Order, and as bishop of his diocese, in spite of slander and
insult, thoroughly reformed his see. His zeal led to his being appointed the first
patriarch of Venice, but he remained ever in heart and soul an humble priest
thirsting for the sight of heaven. At length the eternal vision began to dawn.
“Are you laying a bed of feathers for me?” he said. “Not so; my Lord was
stretched on a hard and painful tree.” Laid upon the straw, he exclaimed in
rapture, “Good Jesus, behold I come.” He died 1435, aged seventy-four.
Reflection – Ask Saint
Laurence to vouchsafe you such a sense of the sufficiency of God that you too
may fly to Him and be at rest.
SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saint-laurence-giustiniani/
Laurence Giustiniani
(Lawrence Justinian) B (RM)
Born at Venice, Italy, July 1, 1381; died in Venice on January 8, 1456;
canonized in 1670; feast day formerly January 8; September 4 was the date of
his episcopal consecration.
Saint Laurence was born into a prominent Venetian family that had produced
important scholars, statesmen, prelates, and saints. Although his father,
Bernard Giustiniani, died while he was still young, his pious mother lived only
for her children and ensured they had an excellent education. From the cradle
she recognized in Laurence an uncommon docility and generosity of soul that
might point to a religious vocation, yet she desired to keep him for herself.
When he was 19, Laurence had a vision of the Eternal Wisdom in the guise of a
maiden encircled with light. She invited him to seek her with happiness, rather
than satiate his baser lusts. The youth confided his vision to his uncle,
Marino Querino, an Augustinian canon of San Giorgio on Alga Island one mile
from Venice. Don Querino recommended that he take on the austerities of a monk
at home, that is, try on the role of a religious by putting aside honors,
riches, and worldly pleasures, before entering religious life. His mother
feared he would damage his health and tried to divert him by arranging a
marriage.
Heeding his uncle's advice, he refused his mother's wish for him to marry and
instead joined Querino in the monastery. As a young monk, he practice the most
severe austerities and went about the city with a sack over his should to beg
alms and food for the community. In 1406, Laurence was ordained to the
priesthood and made prior of San Giorgio. His deep prayer life that often led
to raptures and his spirit of penance provided him with experiential knowledge
of the paths of the interior life and a wonderful ability to direct souls. The
tears that he shed while offering Mass strongly affected all who assisted and
awakened in them a renewed faith.
Thereafter he was general of the congregation, which at the time of his entry
into the position had adopted a different rule. Laurence completed this rule by
writing its constitutions, so that he became its second founder of this
congregation of secular canons. He also preached widely during this time and
taught theology.
In 1433, Pope Eugene IV forced Laurence to accept the see of Castello, which
then included part of Venice in its diocesan boundaries. He would not be
persuaded by the saint to change his mind and appoint a worthier bishop. He
took possession of his cathedral so quietly that his own friends knew nothing
about it until after the ceremony was complete. He was impatient with the
temporal administration of his diocese, and delegated this work to others so
that he might be free to personally look after his flock. In 1451, Pope
Nicholas suppressed the see of Castello and transferred the patriarchal title
of Grado to Venice with Laurence as archbishop.
The senate of the Venetian Republic, wary that this change might lead to a
diminution of its prerogatives, began a debate over Laurence's jurisdiction.
Laurence sought an audience with the assembled senate and declared his desire
to resign a charge for which he was unfit, rather than to feel his burden
increased by this additional dignity. His bearing so strongly affected the
whole senate that the doge himself asked him not to entertain such a thought or
to raise any obstacle to the pope's decree, and he was supported by the whole
assembly. Laurence therefore accepted the new office and continually acted in
such way that his reputation for goodness and charity increased.
He drew from his prayer life the light, vigor, and courage to direct the
diocese as easily as if it had been a single, well- regulated monastery. As
bishop of the Jewel of the Adriatic, Laurence did a great deal to restore Saint
Mark's and other churches; he also enhanced the beauty of the service. He added
parishes, tried to elevate the pastoral work, and to inspire both the secular
and the cloistered clergy with his zeal. Not only was he known for his piety,
but also for his ability as a peace maker, his spiritual knowledge, and his
gifts of prophecy and miracles. He overcame opposition by meekness and
patience. Under his direction, the whole spirit of the diocese was changed;
crowds flocked to him for spiritual and material aid.
He was of a boundless generosity toward the poor and needy, and stinted himself
as regards his dwelling, table, and dress to a point which the strictest orders
could not surpass. It is interesting to note that he rarely gave monetary aid
except in small amounts because he thought it might be ill-spent. In fact, when
a relative asked him for a dowry for his daughter, he replied: "A little
is not enough for you; and if I gave you much, I would be robbing the
poor." Nevertheless he was open-handed with food and clothes. He even
employed married women to seek out those who might need relief but who were too
bashful to ask for it.
The writings of Saint Laurence on mystical contemplation, especially The
degrees of perfection, are sublime in their simplicity. They are practical, not
speculative, and intended to assist the clergy. He had just finished The
degrees of perfection when he was seized with a sharp fever. As he lay dying,
someone tried to give him a featherbed, but he refused it, saying: "My
Savior did not die on a featherbed, but upon the hard wood of the Cross."
He was troubled and restless until they laid him on straw.
The saint had no will to make, because he no longer possessed anything of which
he could have disposed. During the two days of his illness after he received
the last sacraments, many of the city came to receive his blessing. He insisted
that the beggars be admitted, as well as the elite, and gave to each a short,
final instruction.
Laurence was venerated by popes even in his lifetime. When Eugene IV met him
once in Bologna, he greeted Laurence: "Welcome, ornament of bishops!"
The saint's nephew and biographer, Bernardo Giustiniani, relates that the
corpse remained 67 days without burial. He emphasizes that it was on view for
the multitudes that came from afar, and that doctors examined the body and
could give no explanation for its incorrupted state (Benedictines, Bentley,
Delaney, Schamoni, Walsh).
In art, Saint Laurence is best recognized by his face, which is typically
Venetian: thin, long-nosed, and austere. He has dark, hollow eyes, and an
ascetic, rather Dantesque mouth. Laurence seldom wore the grandiose insignia of
a bishop. Most often he is portrayed in a severe Venetian gown and
close-fitting cap. He may also be shown (1) distributing the vessels of the
Church during a famine; (2) as an episcopal cross and banner are carried in
front of him and a mitre carried behind him; (3) holding a book, his hand
raised to bless; or (4) giving alms (Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0905.shtml
Lorenzo : Giustiniani. De disciplina et perfectione monastica
conversationis. Dottrina della vita monastica. - [Venezia] :
[Bernardino Benali], Anno MCCCCLXXXXIIII […] a XX de octobrio del anno supra
notato. - 114 c. ; [a-n⁸, o¹⁰] ; 4º. - Alcune copie hanno il titolo
stampato sopra l'incisione a c. 1r (BMC) Anno MCCCCLXXXXIIII […] a XX de
octobrio del anno supra notato AD
St. Lawrence Justinian
Bishop and
first Patriarch of Venice,
b. in 1381, and d. 8 January, 1456. He was a descendant of the Giustiniani,
a Venetian patrician family which
numbered several saints among
its members. Lawrence's pious mother
sowed the seeds of a devout religious
life in the boy's youth. In 1400 when he was about nineteen years old,
he entered the monastery of
the Canons
Regular of St. Augustine on the Island of Alga near Venice.
In spite of his youth he excited admiration by his poverty, mortifications,
and fervour in prayer.
At that time the convent was
changed into a congregation of secular canons living in community. After his ordination in
1406 Lawrence was chosen prior of
the community, and shortly after that general of the congregation. He gave them
their constitution, and was so zealous in
spreading the same that he was looked upon as the founder. His reputation for
saintliness as well as his zeal for souls attracted
the notice of Eugene
IV and on 12 May, 1433, he was raised to the Bishopric of Castello.
The newprelate restored
churches, established new parishes in Venice,
aided the foundation of convents,
and reformed the life of the canons. But above all he was noted for his Christian
charity and his unbounded liberality. All the money he could raise he
bestowed upon the poor,
while he himself led a life of simplicity and poverty. He was greatly respected
both in Italy and
elsewhere by the dignitaries of both Church
and State. He tried to foster the religious
life by his sermons as
well as by his writings. The Diocese
of Castello belonged to the Patriarchate of Grado. On 8 October,
1451, Nicholas
V united the See
of Castello with the Patriarchate of Grado, and the see of
the patriarch was transferred to Venice,
and Lawrence was named the first Patriarch of Venice,
and exercised his office till his death somewhat more than four years later.
His beatification was
ratified by Clement
VII in 1524, and he was canonized in
1690 by Alexander
VIII. Innocent
XII appointed 5 September for the celebration of his feast.
The saint's ascetical writings
have often been published, first in Brescia in
1506, later in Paris in
1524, and in Basle in 1560, etc. We are indebted to his nephew, Bernardo
Giustiniani, for his biography.
Sources
BERNARDUS
JUSTINIANUS, Opusculum de vita beati Laurentii Justiniani (Venice,
1574); SURIUS, De vitis sanctorum, ed. 1618, I, 126-35; Acta SS.,
January, I, 551-63; Bibliotheca hagiographica latina, ed. BOLLANDISTS, II,
1708; Bullarium Romanum, ed. TAURIN., V, 107 sqq.; EUBEL, Hierarchia
catholica medii aevi, II, 134-290; ROSA, Summorum Pontificum, illustrium
virorum . . . de b. Laurentii Justiniani vita, sanctitate ac miraculis
testimoniorum centuria (Venice, 1614); BUTLER, Lives of the Saints,
III (Baltimore, 1844), 416-422; REGAZZI, Note storiche edite ed inedite di
S. Lorenzo Giustiniani (Venice, 1856); CUCITO, S. Lorenzo
Giustiniani, primo patriarca di Venezia (Venice, 1895).
Kirsch, Johann
Peter. "St. Lawrence Justinian." The Catholic
Encyclopedia. Vol. 9. New York: Robert Appleton
Company, 1910. 8 Jan.
2018 <http://www.newadvent.org/cathen/09091a.htm>.
Transcription. This
article was transcribed for New Advent by Herman F. Holbrook. O Saint
Lawrence, and all ye holy Pastors, pray for us.
Ecclesiastical approbation. Nihil
Obstat. October 1, 1910. Remy Lafort, Censor. Imprimatur. +John
M. Farley, Archbishop of New York.
Copyright © 2021 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/09091a.htm
_-_Foto_Giovanni_Dall'Orto%2C_8-Dec-2007.jpg)
Plaque to Lorenzo Giustiniani (1551) in the
Giustiniani chapel inside the church of San Francesco della Vigna in Venice. Picture by Giovanni Dall'Orto, December 8 2007.
Saint Laurence
Giustiniani
Jul 10, 2015 /
Written by: America
Needs Fatima
Feast September 5
Laurence was born of
noble parentage in Venice in 1381. His father having died when Laurence was
still very young, his mother was left a widow at a very young age indeed.
Rejecting any thoughts of
remarrying, she resolutely turned her attention to her own sanctification and
her young children’s early training in the practice of virtue.
In this she was aided by
Laurence’s innate attraction to all that pertained to God, an inclination of
soul he demonstrated from his most tender years. Devoting herself to her
children and to works of charity, fasting, assiduous prayer and her own
mortification, the young widow was nevertheless perturbed by the extreme
severity with which her son treated his body and the continual application of
his mind to the exercises of religion.
Religious Life and the
Priesthood
In his nineteenth year,
she endeavored to divert him from this course by arranging a marriage for him.
However, having consulted a reliable spiritual director, prayed earnestly and
humbly for light and guidance, and tested his own resolve in the matter,
Laurence fled secretly to the monastery of St. George in Alga, on an island
situated a mile from Venice.
Here, even his superiors
in this austere congregation judged it necessary to mitigate the rigor of his
penances as Laurence at nineteen easily surpassed all his religious brethren in
his fasts and prayerful vigils.
He was ordained to the
priesthood in 1406, and much against his will, he was chosen general of the
Order, which he governed with exemplary prudence and sanctity. The first thing
in which he labored to ground his religious brothers was a profound and sincere
humility by which the soul places entire confidence in God alone, the only
source of the soul’s strength.
Bishop of Venice
In the year 1433 Pope
Eugenius IV obliged Laurence to quit his cloister by appointing him to the
episcopal see of Venice. His wisdom, goodness and charity drew crowds of people
to him and his humility dissolved all forms of contention and disagreement even
among the most proud. The salutary affect of his discourses and example worked
as effectively among his people as it had in the confines of his cloister with
his brethren: he animated the tepid, filled the presumptuous with a holy fear,
raised the fearful to confidence, and inflamed the fervor of all.
On one occasion, overcome
by admiration for his sanctity, Pope Eugenius IV saluted Laurence as “the
ornament of bishops.” His successor, Nicholas V, in consideration of his
sanctity and virtue, transferred the patriarchal dignity from the see of Grado
to that of Venice in 1451, making Laurence the first Patriarch of Venice.
A Humble Patriarch
Notwithstanding the
dignity this would confer upon the commonwealth of Venice, the Venetian Senate
contested it, only embracing it after the bishop personally pleaded with the
senators to reject the honor, attesting his willingness to put aside the weight
of the office he had carried unworthily for eighteen years rather than to feel
his burden increased by the additional dignity.
His pure humility and
charity so strongly affected the whole senate that the Doge himself was not
able to refrain from tears, and he entreated Laurence to desist from raising
any obstacle to the pope’s decree. The installation of the new patriarch was
subsequently celebrated with great joy by the entire city.
Laurence died in 1455 at
the age of seventy-four. Before his death, he personally gave blessings to all
those who had come to visit him in his illness. Canonized in 1690, St. Laurence
is also revered for his great works on mystical contemplation.
SOURCE : https://americaneedsfatima.org/articles/saint-laurence-giustiniani
Tiburzio
Passarotti, L'elezione di san Lorenzo Giustiniani al Patriarcato di
Venezia, vers 1585
St.
Laurence Justinian, Bishop and Confessor
From his original Life
written by his nephew, Bernard Justinian, in Bollandus, Jan. 8, and from his
Italian Life, elegantly compiled by F. Maffei. See also Helyot, Hist. des Ord.
Relig. t. 2, p. 359; and Opera S. Laurentii Justiniani, Proto-Patriarchæ
Venetiarum, published by F. Nicolas Antony Justiniani, a Benedictin monk, at
Venice, in two volumes, 1756.
A.D. 1455.
[First Patriarch of
Venice.] ST. LAURENCE was born at Venice, in 1380. His
father Bernardi Justiniani 1 held
an illustrious rank among the prime nobility of the commonwealth; nor was the
extraction of his mother Querini less noble. By the death of Bernardo she was
left a disconsolate widow with a nursery of tender children; though very young,
she thought it her duty to sanctify her soul by the great means and advantages
which her state afforded for virtue, and resolutely rejected all thoughts of
any more altering her condition. She looked upon herself as called by her very
state to a penitential and retired life, and devoted herself altogether to the
care of her children’s education, to works of charity, fasting, watching,
assiduous prayer, and the exercises of all virtues. Under her inspection her
children were brought up in the most perfect maxims of Christian piety.
Laurence discovered, even from the cradle, an uncommon docility, and an
extraordinary generosity of soul; and disdaining to lose any part of his time,
loved only serious conversation and employs. His mother fearing some spark of
pride and ambition, chid him sometimes for aiming at things above his age; but
he humbly answered that it was his only desire, by the divine grace, to become
a saint. Reflecting from his infancy that he was made by God only to serve him,
and to live eternally with him, he kept this end always in view, and governed
all his thoughts and actions so as to refer them to God and eternity.
In the nineteenth year of
his age he was called by God to consecrate himself in a special manner to his
service. He seemed one day to see in a vision the eternal wisdom in the
disguise and habit of a damsel, shining brighter than the sun, and to hear from
her the following words: “Why seekest thou rest to thy mind out of thyself, sometimes
in this object, and sometimes in that? What thou desirest is to be found only
with me: behold, it is in my hands. Seek it in me who am the wisdom of God. By
taking me for thy spouse and thy portion, thou shalt be possessed of its
inestimable treasure.” That instant he found his soul so pierced with the
charms, incomparable honour, and advantages of this invitation of divine grace,
that he felt himself inflamed with new ardour to give himself up entirely to
the search of the holy knowledge and love of God. 2 A
religious state appeared to him that in which God pointed out to him the path
in which he might most securely attain to the great and arduous end which he
proposed to himself. But, before he determined himself, he make his application
to God by humble prayer, and addressed himself for advice to a holy and learned
priest called Marino Querini, who was his uncle by the mother’s side, and a
regular canon in the austere Congregation of St. George in Alga, established in
a little isle which bears that name, situate a mile from the city of Venice,
towards the continent. 3 The
prudent director, understanding that he was most inclined to a religious state,
advised him first to make trial of his strength, by inuring himself to the
habitual practice of austerities. Laurence readily obeyed, and in the night,
leaving his soft bed, lay on knotty sticks on the floor. During this deliberation,
he one day represented to himself on one side honours, riches, and worldly
pleasures, and on the other, the hardships of poverty, fasting, watching, and
self-denial. Then said to himself: “Hast thou courage, my soul, to despise
these delights, and to undertake a life of uninterrupted penance and
mortification?” After standing some time in a pause, he cast his eyes on a
crucifix, and said: “Thou, O Lord, art my hope.” In this tree are found comfort
and strength. The ardour of his resolution to walk in the narrow path of the
cross, showed itself in the extreme severity with which he treated his body,
and the continual application of his mind to the exercises of religion. His
mother and other friends, fearing lest his excessive mortifications should
prove prejudicial to his health, endeavoured to divert him from that course,
and, with that view, contrived a proposal of an honourable match to be made
him. The saint perceiving in this stratagem that his friends had entered into a
conspiracy to break his measures, fled secretly to the monastery of St. George
in Alga, and was admitted to the religious habit.
By the change of his
state he found no new austerities which he had not before practised; his
superiors even judged it necessary to mitigate the rigours which he exercised
upon himself. He was only nineteen years of age, but surpassed in his watchings
and fasts all his religious brethren. To make a general assault upon sensuality
he never took any useless recreation, subdued his body by severe discipline,
and never came near a fire in the sharpest weather in winter, though his hands
were often benumbed with cold; he allowed to hunger only what the utmost
necessity required, and never drank out of meals; when asked to do it under
excessive heats and weariness, he used to say: “If we cannot bear this thirst,
how shall we endure the fire of purgatory?” From the same heroic disposition
proceeded his invincible patience in every kind of sickness. During his
novitiate he was afflicted with dangerous scrofulous swellings in his neck. The
physicians prescribed cupping, lancing, and searing with fire. Before the
operation, seeing others tremble for his sake, he courageously said to them:
“What do you fear? Let the razors and burning irons be brought in. Cannot he
grant me constancy, who not only supported but even preserved from the flames
the three children in the furnace?” Under the cutting and burning he never so
much as fetched a sigh, and only once pronounced the holy name of Jesus. In his
old age, seeing a surgeon tremble who was going to make a ghastly incision in a
great sore in his neck, he said to him: “Cut boldly, your razor cannot exceed
the burning irons of the martyrs.” The saint stood the operation of this
timorous surgeon without stirring, and as if he had been a stock that had no
feeling. At all public devotions he was the first in the church, and left it
the last; he remained there from matins, whilst others returned to their rest,
till they came to prime at sunrise.
Humiliations he always
embraced with singular satisfaction. The meanest and most loathsome offices,
and the most tattered habit were his desire and delight. The beck of any
superior was to him as an oracle; even in private conversation he was always
ready to yield to the judgment and will of others, and he sought every where
the lowest place as much as was possible to be done without affectation. When
he went about the streets begging alms with a wallet on his back, he often
thrust himself into the thickest crowds, and into assemblies of the nobility,
that he might meet with derision and contempt. Being one day put in mind, that
by appearing loaded with his wallet in a certain public place, he would expose
himself to the ridicule of the company, he answered to his companion: “Let us
go boldly in quest of scorn.” We have done nothing if we have renounced the
world only in words. Let us to-day triumph over it with our sacks and crosses.
Nothing is of greater advantage towards gaining a complete victory over
ourselves, and the fund of pride which is our greatest obstacle to virtue, than
humiliations accepted and borne with cheerfulness and sincere humility. To
those which providence daily sends us opportunities of, it is expedient to add
some that are voluntary, provided the choice be discreet, and accompanied with
heroic dispositions of soul, clear of the least tincture of affectation or
hypocrisy. Our saint frequently came to beg at the house where he was born, but
only stood in the street before the door, crying out: “An alms for God’s sake.”
His mother never failed to be exceedingly moved at hearing his voice, and to
order the servants to fill his wallet. But he never took more than two loaves,
and wishing peace to those who had done him that charity, departed as if he had
been some stranger. The store-house, in which were laid up the provisions of
the community for a year, happening to be burned down, St. Laurence hearing a
certain brother lament for the loss, said cheerfully: “Why have we embraced and
vowed poverty? God has granted us this blessing that we may feel it.” Thus he
discovered his ardour for suffering the humiliations, hardships, and
inconveniences of that state, for the exercise and improvement of the heroic
virtues of which they afford the occasions, and in which consists its chief
advantages. When he first renounced the world, as often as he felt a violent
inclination to justify or excuse himself, (so natural to the children of Adam,
upon being unjustly reprehended or injured,) in order to repress it, he used to
bite his tongue; and he at length obtained a perfect mastery over himself in
this particular. Whilst he was superior, he was one day rashly accused in
chapter of having done something against the rule. The saint could have easily
confuted the slander, and given a satisfactory account of his conduct; but he
rose instantly from his seat, and walking gently, with his eyes cast down, into
the middle of the chapter-room, there fell on his knees, and begged penance and
pardon of the fathers. The sight of his astonishing humility covered the
accuser with such confusion and shame, that he threw himself at the saint’s
feet, proclaimed him innocent, and loudly condemned himself.
St. Laurence so much
dreaded the danger of worldly dissipation breaking in upon his solitude, that
from the day on which he first entered the monastery, to that of his death, he
never set foot in his father’s house, only when with dry eyes he assisted his
mother and brothers on their death-beds. Some months after his retreat from the
world, a certain nobleman who had been his intimate friend, and then filled one
of the first dignities in the commonwealth, returning from the East, and
hearing of the state he had embraced, determined to use all his endeavours to
change his purpose. With this design he went to St. George’s with a band of
musicians, and, on account of his dignity, got admittance; but the issue of the
interview proved quite contrary to his expectation. Upon the first sight of the
new soldier of Christ he was struck by the modesty of his countenance, and the gravity
and composure of his person, and stood for some time silent and astonished.
However, at length offering violence to himself he spoke, and both by the
endearments of the most tender friendship, and afterwards by the sharpest
reproaches and invectives, undertook to shake the resolution of the young
novice. Laurence suffered him to vent his passion: then with a cheerful and
mild countenance he discoursed in so feeling a manner on death and the vanity
of the world, that the nobleman was disarmed, and so penetrated with
compunction, that cutting off all his worldly schemes he resolved upon the spot
to embrace the holy rule which he came to violate; and the fervour with which
he went through the novitiate, and persevered to his death in this penitential
institute, was a subject of admiration and edification to the whole city.
St. Laurence was promoted
to the priesthood, and the fruit of the excellent spirit of prayer and
compunction with which he was endowed was a wonderful experimental knowledge of
spiritual things, and of the paths of interior virtue, and a heavenly light and
prudence in the direction of souls. The tears which he abundantly shed at his
devotions, especially whilst he offered the adorable sacrifice of the mass,
strongly affected all the assistants, and awakened their faith; and the
raptures with which he was favoured in prayer were wonderful, especially in
saying mass one Christmas-night. Much against his inclination he was chosen
general of his Order, which he governed with singular prudence, and
extraordinary reputation for sanctity. He reformed its discipline in such a
manner as to be afterwards regarded as its founder. Even in private
conversation he used to give pathetic lessons of virtue, and that sometimes in
one short sentence; and such was the unction with which he spoke on spiritual
matters in private discourses, as to melt the heart of those who heard him. By
his inflamed entertainments he awaked the tepid, filled the presumptuous with
saving fear, raised the pusillanimous to confidence, and quickened the fervour
of all. It was his usual saying, that a religious man ought to tremble at the
very name of the least transgression. He would receive very few into his Order,
and these thoroughly tried, saying, that a state of such perfection and
obligations is only for few, and its essential spirit and fervour are scarcely
to be maintained in multitudes; yet in these conditions, not in the number of a
religious community, its advantages and glory consist. It is not therefore to
be wondered at that he was very attentive and rigorous in examining and trying
the vocation of postulants. The most sincere and profound humility was the
first thing in which he laboured to ground his religious disciples, teaching
them that it not only purges the soul of all lurking pride, but also that this
alone inspires her with true courage and resolution, by teaching her to place
her entire confidence in God alone, the only source of her strength. Whence he
compared this virtue to a river which is low and still in summer, but loud and
high in winter. So, said he, humility is silent in prosperity, never elated or
swelled by it; but it is high, magnanimous, and full of joy and invincible
courage under adversity. He used to say, that there is nothing in which men
more frequently deceive themselves than humility; that few comprehend what it
is, and they only truly possess it who, by strenuous endeavours, and an
experimental spirit of prayer, have received this virtue by infusion from God.
That humility which is required by repeated acts is necessary and preparatory
to the other; but this first is always blind and imperfect. Infused humility
enlightens the soul in all her views, and makes her clearly see and feel her
own miseries and baseness; it gives her perfectly that true science which
consists in knowing that God alone is the great All, and that we are nothing.
The saint never ceased to
preach to the magistrates and senators in times of war and all public
calamities, that, to obtain the divine mercy, and the remedy of all the evils
with which they were afflicted, they ought, in the first place, to become
perfectly sensible that they were nothing; for, without this disposition of
heart they could never hope for the divine assistance. His confidence in God’s
infinite goodness and power accordingly kept pace with his humility and entire
distrust in himself, and assiduous prayer was his constant support. From the
time he was made priest he never failed saying mass every day, unless he was
hindered by sickness; and he used to say, that it is a sign of little love if a
person does not earnestly endeavour to be united to his Saviour as often as he
can. It was a maxim which he frequently repeated, that for a person to pretend
to live chaste amid softness, ease, and continual gratifications of sense, is
as if a man should undertake to quench fire by throwing fuel upon it. He often
put the rich in mind, that they could not be saved but by abundant alms-deeds.
His discourses consisted more of effective amorous sentiments than of studied
thoughts; which sufficiently appears from his works. 4
Pope Eugenius IV. being
perfectly acquainted with the eminent virtue of our saint, obliged him to quit
his cloister, and nominated him to the episcopal see of Venice in 1433. The
holy man employed all manner of entreaties and artifices to prevent his
elevation, and engaged his whole Order to write in the same strain, in the most
pressing manner, to his Holiness: but to no effect. When he could no longer
oppose the repeated orders of the pope, he acquiesced with many tears; but such
was his aversion to pomp and show, that he took possession of his church so
privately that his own friends knew nothing of the matter till the ceremony was
over. The saint passed that whole night in the church at the foot of the altar,
pouring forth his soul before God, with many tears; and he spent in the same
manner the night which preceded his consecration. He was a prelate, says Dr.
Cave, 5 admirable
for his sincere piety towards God, the ardour of his zeal for the divine
honour, and the excess of his charity to the poor. In this dignity he remitted
nothing of the austerities which he had practised in the cloister, and from his
assiduity in holy prayer he drew a heavenly light, an invincible courage, and
indefatigable vigour which directed and animated him in his whole conduct, and
with which he pacified the most violent public dissensions in the state, and
governed a great diocess in the most difficult times, and the most intricate
affairs, with as much ease as if it had been a single well regulated convent.
Though he was bishop of
so distinguished a see, in the ordering of his household he consulted only
piety and humility; and when others told him that he owed some degree of state
to his illustrious birth, to the dignity of his church, and to the
commonwealth, his answer was, that virtue ought to be the only ornament of the
episcopal character, and that all the poor of the diocess composed the bishop’s
family. His household consisted only of five persons; he had no plate, making
use only of earthen ware; he lay on a scanty straw bed covered with a coarse
rag, and wore no clothes but his ordinary purple cassock. His example, his
severity to himself, and the affability and mildness with which he treated all
others, won every one’s heart, and effected with ease the most difficult
reformations which he introduced both among the laity and clergy. The flock loved
and respected too much so holy and tender a parent and pastor not to receive
all his ordinances with docility and the utmost deference. When any private
persons thwarted or opposed his pious designs, he triumphed over their
obstinacy by meekness and patience. A certain powerful man who was exasperated
at a mandate the zealous bishop had published against stage entertainments,
called him a scrupulous old monk, and endeavoured to stir up the populace
against him. Another time, an abandoned wretch reproached him in the public
streets as a hypocrite. The saint heard them without changing his countenance,
or altering his pace. He was no less unmoved amidst commendations and applause.
No sadness or inordinate passions seemed ever to spread their clouds in his
soul, and all his actions demonstrated a constant peace and serenity of mind
which no words can express. By the very first visitation which he made, the
face of his whole diocess was changed. He founded fifteen religious houses, and
a great number of churches, and reformed those of all his diocess, especially
with regard to the most devout manner of performing the divine office, and the
administration of the sacraments. Such was the good order and devotion he
established in his cathedral, that it was a model to all Christendom. The
number of canons that served it being too small, St. Laurence founded several
new canonries in it, and also in many other churches; and he increased the
number of parishes in the city of Venice from twenty to thirty.
It is incredible what
crowds every day resorted to the holy bishop’s palace for advice, comfort, or
alms; his gate, pantry, and coffers were always open to the poor. He gave alms
more willingly in bread and clothes than in money, which might be ill spent;
when he gave money it was always in small sums. He employed pious matrons to
find out and relieve the bashful poor, or persons of family in decayed
circumstances. In the distribution of his charities, he had no regard to flesh
and blood. When a poor man came to him, recommended by his brother Leonard, he
said to him: “Go to him who sent you, and tell him, from me, that he is able to
relieve you himself.” No man ever had a greater contempt of money than our
saint. He committed the care of his temporals to a faithful steward, and used
to say, that it is an unworthy thing for a pastor of souls to spend much of his
precious time in casting up farthings.
The popes held St.
Laurence in great veneration. Eugenius IV. having ordered our holy bishop to
give him a meeting once at Bologna, saluted him in these words: “Welcome the
ornament of bishops.” His successor, Nicholas V., earnestly sought an
opportunity of giving him some singular token of his particular esteem; when
Dominic Michelli, patriarch of Grado, happened to die in 1451, 6 his
holiness, barely in consideration of the saint, transferred the patriarchal
dignity to the see of Venice. The senate, always jealous of its prerogatives
and liberty above all other states in the world, formed great difficulties lest
such an authority should in any cases trespass upon their jurisdiction. Whilst
this affair was debated in the senate-house, St. Laurence repaired thither,
and, being admitted, humbly declared his sincere and earnest desire of rather
resigning a charge for which he was most unfit, and which he had borne against
his will eighteen years, than to feel his burden increased by this additional
dignity. His humility and charity so strongly affected the whole senate, that
the doge himself was not able to refrain from tears, and cried out to the
saint, conjuring him not to entertain such a thought, or to raise any obstacle
to the pope’s decree, which was expedient to the church, and most honourable to
their country. In this he was seconded by the whole house, and the ceremony of
the installation of the new patriarch was celebrated with great joy by the
whole city.
St. Laurence, after this
new exaltation, considered himself as bound by a new tie to exert his utmost
strength in labouring for the advancement of the divine honour, and the
sanctification of all the souls committed to his care. Nor did it perhaps ever
appear more sensible than in this zealous prelate, how much good a saint, when
placed in such a station, is, with the blessing of heaven, capable of doing;
nor how much time a person is able to find for himself and the service of his
neighbour, who husbands all his moments to the best advantage, and is never
taken up with any inordinate care of his body, or gratification of self-love.
St. Laurence never, on his own account, made any one wait to speak to him, but
immediately interrupted his writing, studies, or prayers to give admittance to
others, whether rich or poor; and received all persons who addressed themselves
to him with so much sweetness and charity, comforted and exhorted them in so
heavenly a manner, and appeared in his conversation so perfectly exempt from
all inordinate passions, that he scarcely seemed clothed with human flesh,
infected with the corruption of our first parent. Every one looked upon him as
if he had been an angel living on earth. His advice was always satisfactory and
healing to the various distempers of the human mind; and such was the universal
opinion of his virtue, prudence, penetration, and judgment, that causes decided
by him were never admitted to a second hearing at Rome; but in all appeals his
sentence was forthwith confirmed. Grounded in the most sincere and perfect
contempt of himself, he seemed insensible and dead to the flattering temptation
of human applause; which appeared to have no other effect upon him than to make
him more profoundly to humble himself in his own soul, and before both God and
men. His good works he studied as much as possible to hide from the eyes of
others. When he was not able to refrain his tears, which proceeded from the
tenderness and vehemence of the divine love, and from the wonderful spirit of
compunction with which he was endowed, he used to accuse himself of weakness
and too tender and compassionate a disposition of mind. But these he freely
indulged at his private devotions, and by them he purified his affections more
and more from earthly things, and moved the divine mercy to shower down the
greatest blessings on others.
The republic was at that
time shaken with violent storms, and threatened with great dangers. 7 A
holy hermit, who had served God with great fervour above thirty years in the
isle of Corfu, assured a Venetian nobleman, as if it were from a divine
revelation, that the city and republic of Venice had been preserved by the
prayers of the good bishop. The saint’s nephew, who has accurately wrote his
life in an elegant and pure style, mentions several miracles wrought by him,
and certain prophecies, of which he was himself witness. It appeared in many
instances how perfectly the saint was mortified in his senses. A servant
presenting him vinegar one day at table instead of wine and water, he drank it
without saying a word. Out of love for holy poverty, in order to disengage his
heart from the things of this world, he never had any books bound, but only
sewed.
St. Laurence was
seventy-four years old when he wrote his last work, entitled The Degrees of
Perfection; he had just finished it when he was seized with a sharp fever. In
his illness his servants prepared a bed for him; at which the true imitator of
Christ was troubled, and said: “Are you laying a feather-bed for me? No: that
shall not be. My Lord was stretched on a hard and painful tree. Do not you
remember that St. Martin said, in his agony, that a Christian ought to die on
sack-cloth and ashes?” Nor could he be contented till he was laid on his straw.
He forbade his friends to weep for him, and often cried out, in raptures of
joy: “Behold the Spouse; let us go forth and meet him.” He added, with his eyes
lifted up to heaven: “Good Jesus, behold I come.” At other times, weighing the
divine judgments, he expressed sentiments of holy fear. One saying to him that
he might go joyfully to his crown, he was much disturbed, and said: “The crown
is for valiant soldiers; not for base cowards, such as I am.” So great was his
poverty that he had no temporal goods to dispose of, and he made his testament
only to exhort in it all men to virtue, and to order that his body should be
buried without pomp, as a private religious man would be, in his convent of St.
George; though this clause was set aside by the senate after his death. During
the two days that he survived, after receiving extreme unction, the whole city
came in turns, according to their different ranks, to receive his blessing. The
saint would have even the beggars admitted, and gave to each class some short
pathetic instruction. Seeing one Marcellus, a very pious young nobleman, who
was his favourite disciple, weep most bitterly, he comforted him, giving him
the following assurance: “I go before, but you will shortly follow me. Next
Easter we shall again meet in mutual embraces.” Marcellus fell sick in the
beginning of Lent, and was buried in Easter week. St. Laurence, closing his
eyes, calmly expired on the 8th of January, in the year 1455, being
seventy-four years old, having been honoured with the episcopal dignity
twenty-two years, and four with that of patriarch. During the contestation
about the place of his burial, his body was preserved entire, without the least
ill savour or sign of corruption, sixty-seven days, and interred, according to
a decree of the senate, on the 17th of March. The ceremony of his beatification
was performed by Clement VII. in 1524, and that of his canonization by
Alexander VIII. in 1690. His festival is kept on the 5th of September, the day
on which he was consecrated bishop.
With St. Laurence
Justinian, we must first labour strenuously in sanctifying our own souls before
we can hope to preach to others with much fruit. Only he can inspire into
others the perfect sentiments of Christian virtue, and instruct others well in
the great practical truths of religion, who has learned them by experience, and
whose heart is penetrated with them. The pastoral obligation is of great
extent; it is not confined to those who are charged with the ministry of the
word, and the distribution of the sacraments; it regards not only pastors of
souls; every king is, in some degree, a pastor to his whole kingdom; and every
parent and master to those who are under their care. He will be accountable to
God for the loss of their souls, who is not, in a qualified sense, an apostle
or pastor to all that are under his charge.
Note 1. The nobility
of Venice are of four classes; the first is of the electoral families,
descended from the twelve tribunes who elected the first doge in 709, which, by
a kind of miracle, all subsist to this day. These are the Contarini, Morosini,
Gradenighi, Baduari, Tiepoli, Micheli, Sanudi, Memmi, Falieri, Dandoli, Polani,
and Barozzi. There are four other families almost as ancient, who signed with
them the foundation of the great church of St. George Major, in the year 800.
These are the Justiniani, Cornari, Bragadini, and Bembi. The second class
consists of those whose names are found in the Golden Book or Register of the
Nobility, drawn up by Gradenigo II. when the aristocracy was established in
1289. The third class is of those who have bought their title of nobility since
that time for one hundred thousand ducats, of whom there are four-score
families. The fourth class is of foreign nobility, or such as have been
aggregated to the senate of Venice, as the Bentivogli, Pico, &c. The
Justiniani are said by some moderns to derive their pedigree from the Emperors
Justin and Justinian. It is related from better authority, that in the
Constantinopolitan war, in the twelfth century, all the princes of this house
were cut off in battle, except one, who was a monk at Venice; but that, at the
earnest request of the republic, a dispensation was granted by the pope for him
to marry. After he had taken a wife, and was father of a numerous progeny, he
returned to his monastery, and closed his life in the profession of that state.
Since that time several branches of this noble family are settled at Genoa and
Rome, and in the isles of Chio and Corsica; though there is some dispute about
the pedigree of the family established at Genoa and Rome. [back]
Note 2. The call of
this saint to the divine service may, in some measure, be compared with that of
Henry Suso, of the family of the counts of Mons, who became an eminent
contemplative, was author of several pious tracts, and died a Dominican friar
in the odour of sanctity, at Ulm, in 1365, according to Fabricius. (Bibliotheca
Mediæ et infimæ ætatis, vol. 3, p. 683.) He was excited to serve God with the
utmost fervour by hearing the sweet invitations, with which Eternal Wisdom
allures a soul to receive her inestimable treasure, read at table. (Wisd. vi.
13; vii. viii.) Not able to contain himself, he burst aloud into the following
exclamations: “Oh! I will set myself with all my power to procure this happy
wisdom. If I am possessed of it, I am the happiest of men. I will desire, I
will seek, I will ask nothing else. She herself invites me. Adieu all other
thoughts and pursuits. I will never cease praying and conjuring this divine Wisdom,
with all the ardour of my soul, to visit me. For this I will sigh night and
day.” Thus he arrived at that perfection of Christian virtue which puts the
soul in possession of the divine Wisdom, or God himself, and his grace. See his
Life by Surius, prefixed to the Latin edition of his works. [back]
Note 3. This
Congregation, which became afterwards very rich, being suppressed by Clement
IX. during the war of the republic against the Turks in Candia, the convent and
church, which occupy the island of St. George in Alga, are now in the hands of
a community of reformed Carmelite friars. [back]
Note 4. These
consist of sermons, letters, and fourteen short treatises of piety, full of
unction. In them he speaks in a feeling manner on humility, self-denial,
contempt of the world, solitude, and divine love. His works were printed at
Basil in 1560, at Lyons in 1568, at Venice in 1606, and, most completely at the
same place, in 1756. [back]
Note 5. Hist.
Literar. t. 2, App. p. 133. [back]
Note 6. In the Order
of the ecclesiastical hierarchy are distinguished patriarchs, primates,
archbishops, and bishops. Archbishops or metropolitans, whatever some may say
to the contrary, were established by the apostles to direct all public and
common affairs of the several churches of large provinces. Thus St. Titus had
the superintendency of all the churches in Crete, as Eusebius (Hist. l. 3, c.
4,) and St. Chrysostom (Hom. 1. in Tit.) observe; and the latter takes notice,
that St. Paul intrusted St. Timothy with the care of superintending all the
churches of Asia Minor. (See St. Chrysost. Hom. 15, in 1 Tim.) Metropolitans
anciently exercised, especially in some places, a very extensive jurisdiction
over their suffragans, but this is long since much limited by the canons. They
have an immediate jurisdiction over their suffragans in some few points; but
the greater causes of bishops are only to be discussed in provincial synods, or
by the pope. Nor have archbishops any jurisdiction over the subjects of their
suffragans, (whose causes, nevertheless, are judged by their courts, when
carried to them by regular appeals,) nor can archbishops perform the visitation
of the diocesses of their suffragans, unless the cause be first known and
proved in a provincial synod. (See Conc. Trid. Sess. 24, c. 3, de Reform.)
The jurisdiction of primates is much limited by canons and
particular usages; it is extended over several metropolitans. Many primates are
only titular. In France the archbishops of Arles, Bourdeaux, Bourges, Sens,
Rheims, and Rouen take the title of primates, because some of their
predecessors enjoyed that prerogative; but only the archbishop of Lyons exercises
the jurisdiction of primate in all France.
The jurisdiction of all patriarchs is not the same; to them is
reserved, in most places, the confirmation of new bishops, with several other
such points. The great patriarchs in the East are the bishops of Constantinople;
and of the apostolical sees of Alexandria, Antioch, and Jerusalem. There is
also a patriarch of Ethiopia, that is, Abyssinia. The bishop of Rome is not
only, by divine right, head of the whole church, but is also in particular
patriarch of the West. See Marca, (De Concordia Sacerd. et Imperii, l. 1,
c. 3, &c.) Morinus, (l. 1, Exerc. 1,) Thomassin. (De Benefic. c. 3, 7, 8,)
Leo Allatius, (De Concord. Utriusque Eccl. l. 1, c. 25.) Certain lesser
patriarchs have been established in the West, some barely titular. The
archbishop of Lisbon is patriarch of the Portuguese Indies. During the schism
in Istria in the sixth century, the patriarchade of Aquileia was set up. See
Baronius, (ad ann. 570, n. 10, et 630, n. 18.) Marca, (De Primat, n. 20, 21,) Ughelli.
(Italia Sacra.)
The great city of Aquileia, which had been sometimes honoured with
the residence of Augustus, and other emperors, having been destroyed by Attila,
the inhabitants, with their patriarch, some time after retired to Grado, an
island near the continent, where they built a town, which was afterwards
embellished by the Gradenigos. Aquileia being rebuilt after the incursions of
the Lombards, (though it remains to this day in the lowest condition,) the
patriarch returned to that city. The church of Grado continued to choose its
own patriarchs, till that dignity was transferred to Venice. When the city of
Aquileia fell under the dominion of the house of Austria, the patriarch, who
was a Venetian, chose to reside at Udina, a town subject to that republic. This
patriarchate of Aquileia was suppressed in 1751, by Pope Benedict XIV. and,
instead thereof, two archbishoprics are erected, that of Goricia, for the
churches in the Austrian dominions, and that of Udina, for those in the
Venetian territories. [back]
Note 7. Among other
enemies, Philip Visconti, duke of Milan, flushed with the success of several
enterprises against Genoa and other neighbouring states, meditated the ruin of
the Venetians; but his general, Charles Malatesta, was defeated by them in
1429. He continued the war several years, but without success. He died in 1447,
and in him ended the family of Visconti, which had enjoyed the sovereignty of
Milan since Eliprand had received the investiture with the title of viscount
from Charles the Fat, in 881. Philip left his dominions to his general, Francis
Sforza, who had married his natural daughter, Blanche, whom the father had
legitimated. Francis Sforza was an enemy to the Venetians, and he and his
posterity maintained themselves in the possession of the duchy of Milan, till,
in 1535, it was annexed by Charles V. to the dominions of the house of
Austria. [back]
Rev. Alban
Butler (1711–73). Volume IX: September. The Lives of the
Saints. 1866.
SOURCE : http://www.bartleby.com/210/9/051.html
Lapide dedicata a Lorenzo Giustiniani, Sant'Agostino
Weninger’s
Lives of the Saints – Saint Lawrence Justinian, Patriarch of Venice
Article
Saint Lawrence was a
descendant of the noble house of Giustiniani, greatly famed at Genoa, Venice
and Naples. He was born 1380, of very pious parents, but early lost his father,
Bernard. His mother, on whom now devolved the education of her children,
redoubled her care, but Lawrence gave her very little trouble, as he was
naturally inclined to virtue. One day, she made him understand that she feared
he harbored ambition or pride secretly in his heart; but he answered: “fear
not, mother; I have only one ambition, and that is to become a great servant of
the Lord, and to be more pious than my brothers.” His conduct in youth bore
witness to his words; for though he lived at a period when the morals of the
whole city were very corrupt, his edifying life was regarded by every one with
surprise and admiration.
To escape the danger
which threatened him, he prayed most fervently to God to give him the grace to
know the vocation to which he was called. While, one day, kneeling before a
crucifix and an image of the Blessed Virgin, he said his prayers for this
intention, he felt deep within him an intense desire to leave the world, and to
serve God in the religious state. He obeyed the heavenly voice, renounced the
world and all its allurements, went to the Regular Canons of Saint George, in
Alga, an island near Venice, and requested to be received among their number.
His request was granted, and he began his novitiate cheerfully; but he soon
manifested in his conduct that he was no beginner in the science of holiness,
but a proficient. His superiors had much more difficulty in moderating his zeal
than in animating it. Amongst other austerities which he practised to mortify
himself, it was specially noticed that, even on the coldest days, he never
warmed himself by the fire, and that, in summer, he took nothing to allay his
thirst except with his meals at noon and evening. He was never seen taking the
air in the convent garden, or enjoying the beauty and fragrance of the flowers.
The only time when he visited his home was when he was called to see his dying
mother. Still more to be admired is the fortitude with which he bore a very
painful and dangerous operation on his throat for the removal of a great tumor.
He himself encouraged the surgeon to begin fearlessly. “Cannot Christ,” said
he, “give me as much fortitude as He gave to the three youths in the furnace?”
Not even a sigh escaped him during the operation he repeated only the names of
Jesus and Mary. When those present uttered their profound astonishment at his
self-control, he said: “How little is my suffering compared with that of the
holy martyrs, who were tortured with burning torches and red- hot irons, or
roasted over a slow fire.”
After Lawrence had been ordained
priest, he daily said Mass with great devotion and seldom without tears. During
the Mass on Christmas-night, heaven bestowed upon him the grace to behold his
Saviour in the form of a lovely child, to the inexpressible comfort of his
heart. Although he desired to remain free from all offices of honor, he was
chosen general of his order, and sometime later was nominated bishop of Venice,
by Pope Eu- genius IV. The humble servant of the Almighty endeavored in every
possible manner to escape this dignity; but at last obliged by obedience, he
accepted it. As bishop, he altered nothing of the austerities he had practised
in the monastery; he visited his whole diocese, and with apostolic zeal,
animated his flock to observe the Commandments of God and the Church. His
income he used for the benefit of the Church and the relief of the poor.
Besides several collegiate Churches, he founded fifteen religious houses, and
daily fed a great number of poor. The answer he gave to one of his relatives,
who requested a contribution out of the Episcopal revenues as a
marriage-portion for his daughter, must not be omitted. “It will not satisfy
you if I give you but little,” said he; “and if I give you much, you alone will
receive it, and many others will have nothing. No, the Episcopal revenues must
not be used for worldly luxuries, but to comfort the needy. Be not offended,
therefore, that I cannot fulfill your desire.” Thus spoke the holy bishop, whom
Pope Nicholas V soon after raised to a still higher dignity.
The Patriarch of Grado
died; and as the Pope desired to nominate Lawrence as his successor, but was
convinced at the same time, that the Venetians would not consent to part with
their bishop, he transferred the Patriarchal chair to Venice, and declared
Saint Lawrence the first Patriarch of Venice. This city had indeed great reason
to use all possible means not to lose the Saint, as only on his account God
averted a terrible and well-deserved punishment from its walls. There lived at
that time, in the Island of Corfu, a hermit, famous for his holiness, who, one
day, said to a Venetian noble, who visited him: “The inhabitants of Venice have
provoked God’s wrath, by despising His words, and had not the tears of your
Patriarch cried to Him, you would all have long since gone to destruction like
the inhabitants of Sodom.”
While the holy Patriarch
was assiduously occupied with the functions of his high station, his strength
gradually gave way and he felt his end approaching. On the feast of the
Nativity of Christ, he felt, during Holy Mass, an intense desire to be admitted
into the presence of his God. A fever, which seized him soon after Mass, ended
with his death in a very few days. He lay on the bare floor, and not even in
his last days could he be persuaded to make use of a softer bed. “Jesus
Christ,” said he, “died upon the hard wood of the Cross, and you desire that a
sinner, like me, should lie soft and comfortable!” After receiving the holy
Sacraments, he gave his last instructions to those around him. “Keep the Commandments
of the Lord,” said he; “nothing is more noble or excellent than to serve God.”
After having finished his discourse, he raised his eyes to heaven and said: “I
am coming, O my Jesus!” and his soul went to God. Thus ended, in the
seventy-third year of his age, the earthly career of this great and holy
Patriarch. That his life in heaven had begun, was known by the manner in which
the Lord honored his holy body, from which emanated a heavenly fragrance; as
also, by the miracles which, at the intercession of the Saint, took place at
his tomb, in favor of the infirm and the possessed.
Practical Considerations
Before I give to your
special consideration several points of the life of this Saint, I must remind
you of what you have just read about the preservation of Venice from
destruction, by reason of the prayers of Saint Lawrence. Learn from this that
pious persons may be the greatest public benefactors, and that God has
frequently averted, in their behalf, well deserved punishment from cities and
even whole Kingdoms. Thus He promised to protect Jerusalem from destruction, in
consideration of His faithful servant, David. “I will protect this city for my
own sake, and for David, my servant’s sake.” (4 Kings 20) Judge from this, how
wrong they are, who imagine and say, that religious Orders, among whose members
there are many pious and faithful servants of the Lord, are of no profit to
communities, but only a burden. If many cities, many states, had been deprived
of such intercession with God, who knows if the earth would not long since have
swallowed them, or if they would not have been destroyed by fire from heaven,
by famine, pestilence or war? Pious priests, pious religious, by their prayers,
their works for the salvation of men, have averted such punishments. Can you,
therefore, say they are useless, or a burden to the community?
Consider, further, that
Venice should have been punished for disregarding the word of God. The
inhabitants were slothful in hearing the Gospel: they disregarded it, and were
present rather at plays and similar amusements, than at sermons. They respected
not the priests, who expounded the Gospel to them, but they blamed, slandered
or otherwise persecuted them. This aroused the wrath of the Most High, and He
was about to punish the offence done to Him by the destruction of the entire
city. I say the offence done to Him: for, disregard of the word of God and of
those who teach it, is an offence offered to the Majesty of the Most High, just
as it is an affront to a king, or others set above us, when we do not respect
their will and when we insult those who make it known to us. God speaks to us,
at the present time, by His priests, as He spoke in the Old Testament by the
Prophets, and in the New by the Apostles, to whom Christ said:
“He that hears you, hears
me; and he that despises you, despises me.” (Luke 10) Hence, all those who
despise the word of God or His priests, despise the Almighty Himself: a most
grievous wrong to Him, which will surely draw after it a great punishment. It
is awful to read what Christ says of those who neither receive the Apostles,
nor listen to their instructions. “Amen, I say to you, it shall be more
tolerable for the land of Sodom and Gomorrha, in the day of Judgment, than for
that city.” And soon after, Christ said of the cities, in which the inhabitants
listened to the Gospel, but did not live in accordance with its teachings: “Woe
to thee, Corozain, woe to thee, Bethsaida; for if in Tyre and Sidon the
miracles had been wrought, that have been wrought in you, they had long ago
done penance in sack-cloth and ashes. But I say unto you: it shall be more
tolerable for Tyre and Sidon in the day of Judgment, than for you. And thou,
Capharnaum, that art exalted up to heaven, shalt go down even unto hell; for if
in Sodom had been wrought the miracles that have been wrought in thee, perhaps
it had remained unto this day. But I say unto you that it shall be more
tolerable for the land of Sodom in the day of Judgment, than for thee.” (Mark
9) The menace of Christ to these cities and their inhabitants should be taken
to heart by those who are slothful in listening to the word of God, or who
disregard those who expound it, and lend no willing ear to their admonitions. I
now come to those points, in the Life of Saint Lawrence Justinian, which
especially call for a closer consideration, in order that we may imitate them.
• Saint Lawrence cheered
himself in his sufferings by recollecting those of the holy martyrs. “What are
the pains I endure,” said he, “in comparison with those endured by the
martyrs?” If you have to bear anything, use the same means. Think or say to
yourself: “What is this, my pain, my anguish, compared with the sufferings of
the Saints? What is my agony in Comparison with what my Saviour bore for love
of me?” Descend also, in imagination, into hell, and ask yourself: “What are my
torments compared with those endured in hell: and what should I not suffer in
hell if the Almighty had taken me from earth in my sins?” If you will meditate
on these three points, it will be impossible for you to complain about your
suffering. All will appear easy and trifling to you, as it is in reality, if
contrasted with what Christ and the Saints suffered, and what the damned in
hell have to endure.
• The last instruction of
Saint Lawrence was: “Keep the Commandments of the Lord;” a short but very
comprehensive lesson, on the observance of which everything depends. Those who
conform their lives to it, will surely go to heaven, as those who neglect it,
will go to hell. Some expect to gain salvation by other means and thus escape
hell. They imagine, for instance, that when they wear a blessed scapular about
their neck, keep certain fast-days during the year, or daily say certain
prayers, they will certainly save their souls, although they are otherwise but
little concerned about keeping the laws of God. What wrong ideas are these! how
dangerous a delusion of Satan! It is praiseworthy and beneficial to wear a
sacred scapular, and to observe other pious practices; but it is most certain
that by doing so, we shall not escape hell, nor gain heaven, without keeping
the Commandments of the Lord. These must be adhered to before all else, as they
are the surest, the most necessary means for our salvation. Hence your first,
your greatest care must be to observe them, and as the Lord also commands you
to obey His Church, you must also follow her. Imprint this lesson deeply into
your heart, and live in accordance with it. “They are cursed who decline from
thy Commandments.” (Psalm 118)
MLA
Citation
Father Francis Xavier
Weninger, DD, SJ. “Saint Lawrence Justinian, Patriarch of Venice”. Lives of the Saints, 1876. CatholicSaints.Info.
30 April 2018. Web. 8 January 2021.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-lawrence-justinian-patriarch-of-venice/>
Luca Giordano (1634–1705). San
Lorenzo Giustiniani adoring the Baby Jesus. 17th century. Private
Neapolitan collection.
San Lorenzo
Giustiniani Vescovo
Venezia, luglio 1381 - 8
gennaio 1456
Di nobilissima famiglia,
si diede ad una vita ascetica dopo una visione della Sapienza Eterna. Entrò
nella Congregazione dei Canonici Secolari dell'isola di San Giorgio, di cui fu
Superiore, continuando a dedicarsi alla preghiera e alla contemplazione ma
anche alla questua per le strade. Vescovo di Castello, riformò con zelo
apostolico la sua diocesi e, nominato prima patriarca di Venezia seppe, grazie
anche alla sua umiltà e santità, sanare la frattura tra la Chiesa e il potere
civile. Nei suoi scritti, opere varie e sermoni c'è l'idea madre dell'Eterna
Sapienza, elemento dominante della sua mistica. Essa, negli scritti del periodo
monacale, guida l'uomo al vertice della perfezione interiore e, degli scritti
successivi, al vertice della vita episcopale.
Etimologia: Lorenzo
= nativo di Laurento, dal latino
Emblema: Bastone
pastorale, Portamonete
Martirologio
Romano: A Venezia, san Lorenzo Giustiniani, vescovo, che illuminò questa
Chiesa con la dottrina dell’eterna sapienza.
Un figlio accattone non è
un bel vedere per la nobile famiglia Zustinian o Giustiniani, ornamento della
Serenissima. Lui, Lorenzo, arriva a mendicare fin sotto casa. I servi corrono a
riempirgli la bisaccia, purché si tolga di lì. Lui accetta soltanto due pani,
ringrazia e continua. Il suo scopo non è l’“opera buona” in sé. E’,
addirittura, la rigenerazione della Chiesa attraverso la riforma personale di
chierici e laici. L’umiliazione del mendicare ha valore di "vittoria sopra
sé stessi", di avversione alle pompe prelatizie, di primo passo verso il
rinnovamento attraverso la meditazione, la preghiera, lo studio, l’austerità.
L’intraprendente e battagliera Venezia del Quattrocento è anche un fervido
laboratorio di riforma cattolica, destinato a portare frutti preziosi.
Lorenzo Giustiniani è
diacono nel 1404, quando si unisce ad altri sacerdoti, accolti nel monastero di
San Giorgio in Alga, per vivere in comune tra loro, riconosciuti poi come
“Compagnia di canonici secolari”: sono i pionieri dello sforzo riformatore.
Sacerdote nel 1407, due anni dopo è già priore della comunità di San Giorgio in
Alga.
Lorenzo ha scarse doti di
oratore, ma “predica” con molta efficacia, da un lato, continuando a girare con
saio e bisaccia; e, dall’altro, scrivendo instancabilmente. Scrive per i dotti
e per gli ignoranti, trattati teologici e opuscoletti popolari, offrendo a
tutti una guida alla riforma personale nel credere e nel praticare. Spinge i
fedeli a recuperare il senso di comunione con tutta la Chiesa, anima la fiducia
nella misericordia di Dio piuttosto che il timore per la sua giustizia.
Nel 1433 arriva la nomina
a vescovo, sebbene egli cerchi di evitarla, aiutato dai confratelli di San
Giorgio in Alga: ma di lì viene anche papa Eugenio IV, Gabriele Condulmer, che
conosce benissimo Lorenzo e non dà retta ai suoi pretesti: la stanchezza, il
compito troppo difficile...
Eccolo perciò vescovo “di
Castello”, dal nome della sua residenza, che è un’isoletta lagunare
fortificata, l’antica Olivolo. Nel 1451, poi, Niccolò V sopprime quello che
resta del patriarcato di Grado, e dà a Lorenzo Giustiniani il titolo di
patriarca di Venezia: il primo.
Vengono i tempi duri
della lotta contro i Turchi. Nel 1453 cade in mano loro Costantinopoli, e
"a Venezia è tutto un pianto, non si sa che fare", come scrive un
testimone. Lorenzo Giustiniani va avanti con rigore nell’opera di riforma,
inimicandosi qualche volta il Senato, altre volte i preti, e affascinando i
veneziani che già lo tengono per santo.
Dopo la sua morte, essi
ottengono che il suo corpo resti sepolto per sempre nella chiesa di San Pietro
in Castello. Lo canonizzerà, nel 1690, papa Alessandro VIII (il veneziano Piero
Ottoboni), ma la pubblicazione ufficiale si avrà soltanto con papa Benedetto
XIII nel 1727.
Autore: Domenico
Agasso
SOURCE : http://www.santiebeati.it/dettaglio/34500
_Sebastiano_Santi_-_Cristo_crocifisso_tra_i_Ss._Agostino%2C_Lorenzo_Giustiniani%2C_Antonio_di_Padova%2C_e_Gaetano_da_Thiene.jpg)
Sebastiano Santi “Cristo crocifisso tra i
Ss. Agostino, Lorenzo Giustiniani, Antonio di Padova, e Gaetano da
Thiene”. Chiesa di San Geremia Venezia
Sebastiano Santi. "Christ crucified
between Ss. Augustine, Lawrence Giustiniani, Anthony of Padua, and Saint
Cajetan". San Geremia, Venice
Sebastiano Santi."Le Christ crucifié entre
Saint Augustin, Lorenzo Giustiniani, Antoine de Padoue, et Gaetan de Thiene»
Église San Geremia à Venise
Lorenzo Giustiniani
(1381-1456)
Beatificazione:
- 07 ottobre 1524
- Papa Clemente VII
Canonizzazione:
- 04 giugno 1724
- Papa Benedetto
XIII
- Basilica Vaticana
Ricorrenza:
- 8 gennaio
Vescovo, che illuminò la
Chiesa con la dottrina dell’eterna sapienza. Primo Patriarca di Venezia
"Quante volte
leggiamo le Scritture, noi ascoltiamo Cristo che ci parla, e ci conferisce la
pazienza e la consolazione"
Lorenzo nacque a Venezia
nel 1381 dalla nobile famiglia Giustiniani di Venezia. Dopo aver avuto una
visione della Sapienza Eterna si diede alla vita ascettica.
Deludendo le attese della madre, rimasta vedova con cinque bambini in una
grande casa nobiliare, gremita di servitù in livrea, abbandonò la famiglia e andò
a chiudersi tra i monaci dell'isola di S. Giorgio.
Un amico che si era
recato nel convento per persuaderlo a far ritorno in famiglia, decise invece di
seguirne immediatamente l'esempio, facendosi frate. Lorenzo, vestito dell'umile
saio del frate mendicante, andava di porta in porta a fare la questua.
Un figlio accattone non è
un bel vedere per la nobile famiglia Zustinian o Giustiniani, ornamento della
Serenissima. Lui, Lorenzo, arriva a mendicare fin sotto casa, la madre, una
piissima- donna, soffriva al pensiero che la gente potesse riconoscere suo
figlio sotto quelle vesti, e per affrettarne il ritorno in convento mandava i
domestici a riempire di pani la sua bisaccia, purché si tolga di lì. Lui
accetta soltanto due pani, ringrazia e continua. Il confratello che lo
accompagnava avrebbe voluto evitare le porte dalle quali provenivano solo
insulti, ma Lorenzo era categorico: «Non abbiamo rinunciato al mondo soltanto a
parole. Andiamo a riceverci anche il disprezzo!».
Il suo scopo non è
l’“opera buona” in sé, è, addirittura, la rigenerazione della Chiesa attraverso
la riforma personale di chierici e laici. L’umiliazione del mendicare ha valore
di "vittoria sopra sé stessi", di avversione alle pompe prelatizie,
di primo passo verso il rinnovamento attraverso la meditazione, la preghiera,
lo studio, l’austerità. L’intraprendente e battagliera Venezia del Quattrocento
è anche un fervido laboratorio di riforma cattolica, destinato a portare frutti
preziosi.
Lorenzo Giustiniani è
diacono nel 1404, quando si unisce ad altri sacerdoti, accolti nel monastero di
San Giorgio in Alga, per vivere in comune tra loro, riconosciuti poi come
“Compagnia di canonici secolari”: sono i pionieri dello sforzo riformatore.
Sacerdote nel 1407, due anni dopo è già priore della comunità di San Giorgio in
Alga.
Lorenzo ha scarse doti di
oratore, ma “predica” con molta efficacia, da un lato, continuando a girare con
saio e bisaccia; e, dall’altro, scrivendo instancabilmente. Scrive per i dotti
e per gli ignoranti, trattati teologici e opuscoletti popolari, offrendo a
tutti una guida alla riforma personale nel credere e nel praticare. Spinge i
fedeli a recuperare il senso di comunione con tutta la Chiesa, anima la fiducia
nella misericordia di Dio piuttosto che il timore per la sua giustizia.
Non aveva il dono
dell'oratoria, ma di ciò non si dava pena, potendo supplire con la parola
scritta, di cui fece largo uso per la direzione del clero e dei laici, con
lettere pastorali e opuscoli, in cui condensava in brevi e concettosi aforismi
il succo di tante meditazioni: «Chi non utilizza il Signore quanto più gli è
possibile, mostra di non apprezzarlo»; «Un servo del Signore evita anche le
piccole mancanze, perché la sua carità non si raffreddi»; «Dobbiamo evitare gli
affari troppo complicati; nelle complicazioni c'è sempre lo zampino del
diavolo».
Nei suoi scritti, opere varie e sermoni c'è l'idea madre dell'Eterna Sapienza,
elemento dominante della sua mistica. Essa, negli scritti del periodo monacale,
guida l'uomo al vertice della perfezione interiore e, degli scritti successivi,
al vertice della vita episcopale.
Nel 1433 arriva la nomina
a vescovo.
Diceva di lui il doge di
Venezia diceva che il solo uomo col quale avrebbe scambiato la sua anima era il
vescovo Lorenzo Giustiniani. A sua volta il primo patriarca di Venezia,
affermava che il mestiere di doge era un gioco in confronto a quello di
vescovo, per gli òneri che la guida delle anime comportava.
Lorenzo Giustiniani,
vescovo di Venezia, non mutò tenore di vita, nemmeno esteriormente. Visitava
egli stesso i poveri della città, distribuendo non denaro, ma alimenti e
vestiti, perché il frutto della carità non prendesse altre vie.
Vengono i tempi duri della lotta contro i Turchi. Nel 1453 cade in mano loro
Costantinopoli, e "a Venezia è tutto un pianto, non si sa che fare",
come scrive un testimone. Lorenzo Giustiniani va avanti con rigore nell’opera
di riforma, inimicandosi qualche volta il Senato, altre volte i preti, e
affascinando i veneziani che già lo tengono per santo.
Abituato alle dure penitenze, quando, ormai vecchio e malato, cercarono di
sostituirgli il pagliericcio con un letto di piume, egli protestò: «Cristo morì
sulla croce e io dovrei morire su un letto di piume?».
Morì l'8 gennaio 1455
esprimendo il desiderio di essere sepolto nel piccolo cimitero del vecchio
convento.
Lo canonizzerà, nel 1690,
papa Alessandro VIII (il veneziano Piero Ottoboni), ma la pubblicazione
ufficiale si avrà soltanto con papa Benedetto XIII nel 1727.
(fonte: giustiniani.info)
SOURCE : https://www.causesanti.va/it/santi-e-beati/lorenzo-giustiniani.html
Francesco Fontebasso. " Saint-Léonard entre Laurent Justinien, St André et St Nicolas", Église San Salvador à Venise,
Francesco Fontebasso. "San Leonardo
tra i santi Lorenzo Giustiniani, Andrea apostolo e Nicolo". Chiesa di San Salvador Venezia.
Francesco Fontebasso."St Leonard between Lawrence Giustiniani, Andrew the Apostle and Saint Nicholas". Church of San Salvador, in Venice.
San Lorenzo Giustiniani,
primo patriarca di Venezia che protesse dai turchi
Alessio Yandusheff-Rumiantseff 8
Gennaio 2019
Di origini nobili, San
Lorenzo Giustiniani si privò di tutti i suoi beni materiali per servire il
prossimo e poi chiese al Signore l’intercessione per tutta Venezia in qualità
di Primo Patriarca.
L’8 gennaio la chiesa
celebra la figura di San Lorenzo Giustiniani, che merita un posto speciale tra
i santi italiani. Nato il 1 Luglio 1381 a Venezia da una antica e
aristocratica famiglia. Come narra il famoso “Fasciculus amoris”, a 11
anni gli apparve una giovane e splendida fanciulla che si presentò come
«Sapienza di Dio» e le entrò nel cuore. Quando venne l’età di pensare al
matrimonio e sua madre gli trovò moglie, Lorenzo rifiutò e fuggì di casa,
trovando rifugio sull’isola di San Giorgio in Alga, Era un luogo dove si
raccoglievano giovani ecclesiastici, nobili veneziani, per dedicarsi alla
preghiera e alla penitenza. Dopo una breve preparazione fu ordinato diacono.
Nel 1404, con qualche suo amico, tra i quali Gabriele Condulmer (poi eletto
papa col nome di Eugenio IV), Lorenzo fondò la Congregazione dei Canonici
Regolari di San Giorgio in Alga.
Nel 1407 divenne priore
dei monasteri dei SS. Fermo e Rustico di Lonigo e di Sant’Agostino di Vicenza,
che fu completamente riformato, rendendolo modello ideale di vita religiosa e
pastorale, impegno che gli valse l’appellativo di “Vicentiae benefactor”,
datogli dal vescovo Francesco Malipiero.
In quegli anni girava
instancabilmente con un umile saio e una bisaccia per spingere i fedeli a
recuperare il senso di comunione con la Chiesa, come espressione della
misericordia di Dio.
Tornato a Venezia, nel
1424 diventò Superiore Generale dei Canonici di San Giorgio in Alga e
nove anni dopo Papa Eugenio IV lo nominò vescovo di Castello nella Diocesi
dell’isola di Rialto.
Nel 1451 Papa Niccolò
trasferì a Venezia la dignità patriarcale e Lorenzo Giustiniani diventò
il primo Patriarca della “Serenissima”, con il consenso pieno del clero e del
popolo. Non erano tempi facili, a tenere banco era la lotta contro i Turchi e
le cronache testimoniavano che “a Venezia è tutto un pianto, non si sa che
fare”. Il Patriarca, che restò in carica per molti anni, realizzò con fermezza
un’autentica riforma, affascinando i veneziani. Morì l’ 8 gennaio del 1456,
dopo aver visto sfilare per due giorni l’intera città dinanzi al suo letto di
moribondo. In segno di devozione per sessantasette giorni il suo corpo rimase
esposto alla venerazione dei veneziani, che ottennero che il suo corpo fosse
sepolto nella chiesa di San Pietro in Castello. La canonizzazione avvenne nel
1690 per merito di Papa Alessandro VIII (il veneziano Piero Ottoboni), ma la
pubblicazione ufficiale avvenne solamente 37 anni dopo, con papa Benedetto
XIII.
Alessio
Yandusheff-Rumiantseff
Sacerdote cattolico, nato
a San Pietroburgo nel 1973, attualmente vive a Roma dove svolge il suo servizio
pastorale ed accademico. Ha compiuto gli studi in genetica a San Pietroburgo,
in filosofia in Liechtenstein e in teologia alla Pontificia Università
Lateranense e alla Pontificia Università Gregoriana di Roma. E' cappellano
della Facoltà di Economia dell'Università La Sapienza. Collabora con le riviste
teologico-filosofico-storiche "Traditio viva" e "Folia
petropolitana" in qualità di redattore e traduttore.
_-_cappella_di_San_Lorenzo_Giustiniani.jpg)
Duomo
(Padua) - cappella di San Lorenzo Giustiniani
_-_cappella_di_San_Lorenzo_Giustiniani_-_Statua_di_Lorenzo_Giustiniani.jpg)
Statua
di San Lorenzo Giustiniani del Chiereghini nella Cattedrale di Padova
LORENZO Giustinian, santo
di Giuseppe Del Torre -
Dizionario Biografico degli Italiani - Volume 66 (2006)
LORENZO Giustinian,
santo. - Figlio di Bernardo di Piero e di Querina di Nicolò Querini, nacque a
Venezia probabilmente nel 1381 e fu battezzato con il nome di Giovanni; assunse
il nome Lorenzo solo quando abbandonò lo stato secolare.
L. apparteneva al ramo di
S. Moisè di una famiglia del patriziato di antica origine, che nei secoli XIV e
XV occupò un posto di rilievo nella vita politica della città. Anche due
fratelli di L. furono personalità di spicco nella Venezia del Quattrocento:
Marco (m. 1438) fu rettore di alcuni tra i principali centri urbani della
Terraferma; Leonardo fu uno dei protagonisti dell'umanesimo veneziano.
Poco si sa del periodo
della formazione e di studio di L. fin verso i vent'anni quando, secondo le
fonti agiografiche, avvenne la sua conversione. All'inizio del Quattrocento,
probabilmente nel 1403, era già inserito e attivamente presente nel gruppo di
chierici e laici attorno a Gabriele Condulmer, il futuro papa Eugenio IV, e ad
Antonio Correr, tra i quali spiccava anche lo zio di L., Marino Querini. Molti
di loro erano esponenti del patriziato veneziano che, rifiutando il secolo, si
ispiravano a un ideale di vita comunitaria umile e povera sul modello
apostolico. Dapprima si riunirono nel palazzo Correr sul Canal Grande, poi nel
monastero di S. Nicolò del Lido e infine in quello di S. Giorgio in Alga, casa
agostiniana eretta su un'isoletta della laguna, tenuta in commenda da uno dei
confratelli, Ludovico Barbo. Nel 1404 il piccolo gruppo di religiosi,
denominati anche celestini, fu riconosciuto da papa Bonifacio IX che dette
l'assenso alla creazione della Congregazione dei canonici secolari di S.
Giorgio in Alga.
I motivi che spinsero L.
a una scelta così radicale non sono noti, ma è certo che erano in gran parte
condivisi dai confratelli e che trovavano un'eco più ampia nei mutamenti che
stavano verificandosi alla fine del Trecento nella società veneziana e in
particolare a livello della sensibilità religiosa.
Soprattutto dopo la
difficile crisi della guerra di Chioggia (1378-81) a Venezia avevano infatti
avuto un diffuso seguito i gruppi di spiritualisti cateriniani, in particolare
con la predicazione di Giovanni Dominici (Giovanni di Domenico Banchini) e di
Tommaso di Antonio da Siena. Essi avevano svolto un ruolo fondamentale nella
riforma osservante dei conventi domenicani della città ma, mediante la
predicazione e l'opera di convincimento personale condotta attraverso la
confessione e l'assistenza spirituale, avevano saputo guadagnarsi l'adesione di
una parte importante della popolazione e anche di molti appartenenti al ceto di
governo, tra cui il doge Antonio Venier. Gli ideali promossi da Giovanni
Dominici trovarono una tale diffusione nella società veneziana da arrivare alla
collisione con il potere politico in occasione della processione dei Bianchi,
organizzata nel 1399, che portò il Consiglio dei dieci a bandire Giovanni
Dominici dai domini veneziani.
I canonici alghensi, e
tra questi L., maturarono la loro scelta in un clima fortemente influenzato
dalla vicenda di Giovanni Dominici, rispetto al quale però si distinsero
nettamente, ispirandosi a un ideale di vita le cui regole erano fondate, da un
lato, sulla vita comune ispirata all'umiltà, al disprezzo del mondo, al digiuno
e alla preghiera, dall'altro, su una prospettiva di assoluto rispetto degli
assetti sociali e di allineamento alle linee del governo sul piano politico.
I celestini fornirono
dunque un contribuito non trascurabile al consolidamento veneziano nelle
province della Terraferma che proprio nel primo decennio del Quattrocento
entrarono a far parte dei domini della Repubblica. La diffusione degli ideali
dei canonici alghensi sembra infatti accompagnare l'espansione veneziana,
consolidatasi tra il 1404 e il 1405 con l'acquisto di Vicenza, Verona e Padova
- cui si affiancava Treviso, già controllata da una sessantina d'anni -,
prendendo piede in monasteri delle città controllate da Venezia, come S.
Giovanni Decollato di Padova, S. Agostino di Vicenza, e poi, nel corso del
Quattrocento, S. Giacomo di Monselice, S. Giorgio in Braida di Verona, S.
Pietro in Oliveto di Brescia e altri. L'esperienza di S. Giorgio in Alga fu il
punto di partenza della riforma osservante dell'Ordine benedettino, che prese
avvio da S. Giustina di Padova su iniziativa di L. Barbo, già priore di S.
Giorgio, il quale diede vita a quel movimento di riforma, sancito nel 1419
dalla costituzione De unitate, che si diffuse nelle province venete e in
Italia. In quell'ambito maturò inoltre la consapevolezza della necessità della
riforma della Chiesa secolare, che si concretò nell'azione di vescovi come L.
Barbo a Treviso, F. Malipiero a Verona e dello stesso L. a Venezia.
La Congregazione giocò
quindi un ruolo importante nella storia religiosa di Venezia e delle diocesi della
Terraferma, tanto da essere indicata dalla storiografia come la culla di una
sorta di "Chiesa veneta", fortemente marcata dall'influenza della
Dominante; essa non fu quindi caratterizzata esclusivamente dalla presenza
pervasiva di patrizi veneziani tra i titolari di sedi episcopali e di buona
parte dei benefici più lucrosi delle diocesi delle terre suddite, ma anche da
una spinta alla riforma delle strutture ecclesiastiche regolari e secolari
destinata a lasciare tracce in profondità.
Il successo dei celestini
deve molto al fatto che essi riuscirono, fin dal 1406, a portare le loro
istanze di riforma fino ai massimi vertici della Chiesa, soprattutto grazie
all'elezione pontificia di uno dei loro fondatori, Angelo Correr, divenuto papa
nel 1406 con il nome di Gregorio XII. Egli portò con sé a Roma Antonio Correr e
Gabriele Condulmer, suoi nipoti ben presto creati cardinali, dando così inizio
a una "dinastia" di papi veneziani che continuò con l'ascesa al
soglio pontificio del Condulmer e giunse a compimento nel 1464 con il papato
del nipote di quest'ultimo, Pietro Barbo (Paolo II).
Con la partenza per Roma
del papa e dei nipoti, L. divenne ben presto la figura di riferimento nella
comunità dei canonici: dopo essere stato a S. Giovanni decollato di Padova (1406)
e a S. Agostino di Vicenza (1407), nel 1409, in seguito al trasferimento di L.
Barbo da S. Giorgio in Alga a S. Giustina di Padova, L. fu eletto priore della
casa madre, carica di durata annuale cui fu chiamato ancora nel 1413, nel 1418
e nel 1421, in alternanza con quella del convento vicentino e di altri della
Terraferma. Infine, quando nel 1424 la Congregazione raggiunse dimensioni tali
da richiedere per il suo governo la presenza di una figura di raccordo tra le
molte case che ormai vi aderivano, egli fu designato superiore generale, carica
a cui fu chiamato di nuovo nel 1427, nel 1429 e nel 1431.
Il suo prestigio gli
veniva senza dubbio da una scelta di vita ispirata all'assoluta povertà e alla
castità, rivolta interamente alla preghiera e alla riflessione sulla Scrittura.
Per molti versi tale scelta era assai più radicalmente aliena dal contatto con
il secolo rispetto a quella di illustri confratelli come Angelo e Antonio
Correr o G. Condulmer, che pur restando fedeli agli ideali della Congregazione,
puntando alle massime dignità della Chiesa accettarono comunque un compromesso
con la mondanità che li portò tra l'altro a cumulare un buon numero di benefici
ecclesiastici. L. invece rifuggì da ogni carica esterna all'Ordine, e per
questo cercò di evitare la nomina al vescovado di Castello. In particolare, fu
sempre evidente la sua volontà di rimanere estraneo a ogni sia pur lontano
contatto con il sistema beneficiale, che costituiva invece la struttura
portante della Chiesa e che, anche negli ambienti vicini alle istanze
riformatrici, era quasi sempre considerato un mezzo indispensabile per
garantire le risorse indispensabili al mantenimento degli ecclesiastici. Solo
così è possibile spiegare, per esempio, il fatto che il nome di L. sia assente
dagli elenchi dei chierici che concorrevano alle probae per i
benefici ecclesiastici vacanti nei domini veneziani, nei quali risultano a più
riprese Antonio Correr, L. Barbo e altri protagonisti del movimento
riformatore. L. si dedicò invece totalmente al governo delle singole comunità
solo esercitando l'ufficio di priore di queste, e con l'unico scopo di
consentire la vita delle comunità accettò di occuparsi dell'amministrazione
delle rendite beneficiali. Fu proprio questo l'ambito in cui L. seppe
conquistarsi tra i confratelli la stima e la venerazione che ne fecero la guida
della Congregazione: sotto la sua guida la casa di S. Agostino di Vicenza e poi
molte altre divennero non solo centri di spiritualità e di forte vita
comunitaria dei canonici, ma anche centri di una rinnovata presenza pastorale
che richiamò dal territorio circostante i fedeli delusi dalla pochezza delle
istituzioni parrocchiali, cui i canonici si sostituirono spesso nella cura
animarum. Uno dei segni distintivi del modello alghense, e in questo l'influsso
laurenziano risultò determinante, fu proprio quello di coniugare il distacco
dal secolo e la vita comunitaria ispirata a principî fortemente
ascetico-spirituali con un'attenzione costante alla cura delle anime dei
territori circostanti le comunità.
I fondamenti
teologico-spirituali dell'azione di L. sono condensati in
un corpus di opere composte tra il 1419 e il 1455. Basati su una
preparazione culturale in gran parte di natura autodidatta, caratterizzata da
una profonda conoscenza della Scrittura e dei Padri della Chiesa, i suoi testi
sono privi di grande originalità, ma ripercorrono fedelmente le tappe della sua
formazione e della vita nella Congregazione, offrendo nel contempo un modello
di fede e spiritualità tutto volto alla perfezione, rivolto ai confratelli ma
più in generale a tutti i cristiani.
La prima delle sue opere,
il Lignum vitae (1419), richiamando l'immagine dell'età dell'oro
della Chiesa delle origini, mette in evidenza il ruolo che l'"albero della
vita", costituito dal timor di Dio, la cui radice è la fede e i cui frutti
sono le virtù (continenza, prudenza, giustizia, carità, pazienza, obbedienza,
speranza, perseveranza, povertà, sobrietà, umiltà, orazione), deve svolgere
come punto di riferimento non solo per chi conduce vita monastica, in
particolare per i celestini, ma per tutti gli uomini. Esso può essere inteso
allo stesso tempo come un'allegoria della vita di L. e delle origini della
Congregazione. I quattro trattatelli scritti tra il 1425 e il 1426, De
disciplina et perfectione monasticae conversationis, De contemptu
mundi, De vita solitaria e De spirituali et casto Verbi
animaeque connubio e i due lunghi trattati Fasciculus
amoris e De triumphali agone mediatoris Christi che insieme con
il De compunctione et complanctu christianae perfectionis sono di
poco posteriori, contribuiscono da un lato a definire il primato della vita
monastica e dall'altro ad affermare la necessità di una rinascita, quasi una
rifondazione, della Chiesa secondo i principî della Scrittura e i canoni della
Chiesa delle origini, dopo aver messo in evidenza i pericoli della mondanità, e
lo stato di profonda crisi e decadenza che le stesse strutture ecclesiastiche
attraversavano anche dopo la conclusione del Grande Scisma.
Dopo l'apertura del
concilio di Basilea (1431) la vita di L. subì un profondo cambiamento con la
nomina a vescovo di Castello (11 maggio 1433).
Eugenio IV, ex
confratello, lo chiamava al difficile compito di reggere una diocesi che
comprendeva quasi l'intera città di Venezia e che, seppure non molto estesa,
annoverava una settantina di parrocchie e circa 90.000 anime, oltre a un gran
numero di strutture ecclesiastiche secolari e regolari. Si trattava inoltre
della capitale di un grande Stato territoriale, della sede delle massime magistrature
repubblicane, la cui volontà di mantenere indipendenti le strutture della
Chiesa locale dal controllo della Curia romana era ormai da secoli una
caratteristica consolidata.
L. tentò in ogni modo di
rifiutare l'incarico, che lo obbligava, ormai più che cinquantenne, ad
abbandonare la Congregazione e a impegnarsi in un ambito completamente diverso,
molto lontano dagli ideali di vita di preghiera e di ascesi per i quali si
sentiva più portato.
Nonostante la riluttanza
ad accettare la carica, una volta preso possesso della diocesi L. si impegnò a
fondo nel suo nuovo compito, muovendosi in sintonia con le direttive che il
papa aveva dato a lui come ad altri vescovi nominati in quegli anni, volte a
restaurare l'autorità episcopale attraverso una presenza costante nel governo
vescovile.
Oltre ad amministrare con
attenzione e oculatezza, convocò subito un sinodo diocesano, provvedendo anche
a far stendere una raccolta di vecchie e nuove disposizioni relative alla
disciplina ecclesiastica (Synodicon, 1438), e riuscì a sottoporre, almeno in
parte, al controllo dell'autorità ecclesiastica le nove congregazioni nelle
quali era raccolto tutto il clero della città. I loro rappresentanti si
rivolsero infatti in almeno due occasioni (1433 e 1438) a L. per un arbitrato sulle
loro controversie, dando modo al vescovo di stabilire una più precisa struttura
di governo e di rappresentanza. Dedicò particolare cura al clero della
cattedrale di S. Pietro, che era afflitto dalla scarsità di risorse economiche
a causa dell'esiguità delle prebende capitolari, istituendo e dotando un
collegio di dodici chierici poveri da istruire nella grammatica e nel canto per
poter assolvere al culto nella chiesa; accanto a questo fondò sei nuovi
benefici del rango di sottocanonicati, i cui titolari, che avevano obbligo di
residenza, dovevano subentrare ai canonici in caso di morte o di trasferimento.
Insieme con le norme più strette che, oltre a obbligare tutti alla residenza,
vietavano ai canonici di essere titolari di altri benefici, questi provvedimenti
dovevano contribuire a creare una carriera interna al clero della cattedrale
addetto al culto divino che fino ad allora non aveva avuto luogo. Munito della
delega apostolica, intervenne poi nelle molte comunità monastiche di Venezia
(S. Daniele, S. Maria della Celestia, Corpus Domini, S. Croce della Giudecca)
restaurando la disciplina.
Dell'intensa azione
pastorale di L., i cui dettagli attendono ancora una ricerca approfondita, fece
le spese la produzione letteraria che si limitò nel corso dei vent'anni di
episcopato a soli quattro scritti.
Il primo (De institutione
et regimine prelatorum), composto appena dopo la nomina, esprime una visione
pastorale del suo episcopato; gli altri tre (De oboedientia, De
humilitate, De perfectione gradibus), composti tra il 1451 e il 1455,
offrono un'immagine assai diversa. Attribuendo infatti un'importanza del tutto
nuova al ruolo delle istituzioni e della gerarchia, questi testi modificano
radicalmente l'ecclesiologia delle opere laurenziane precedenti il 1433, rivalutando
alla luce dell'esperienza del governo della diocesi il ruolo dell'autorità e in
particolare di quella del vescovo, del papa e del diritto canonico, nella vita
della comunità ecclesiale.
La fine dell'esperienza
mistico-contemplativa, sia pur fortemente nutrita di una prospettiva pastorale,
di S. Giorgio in Alga e le responsabilità di governo concreto della diocesi nel
quale L. si impegnò a fondo, lo portarono a riconsiderare solo l'importanza
dell'autorità nella vita ecclesiale e del rapporto con le istituzioni
ecclesiali. Nell'ultimo periodo della sua vita egli si avviò così ad assumere
agli occhi della società veneziana quelle caratteristiche che ne avrebbero,
dopo la morte, facilitato e al tempo stesso, paradossalmente, ostacolato il
processo di canonizzazione. Pastore ascetico e alieno dalla mondanità, in odore
di santità già dall'epidemia di peste del 1447 che lo vide protagonista
nell'aiuto alla popolazione, ma definito "omni sanctimonia
ornatissimum" addirittura in una lettera del Consiglio dei dieci al papa
nel 1454, egli rappresentava agli occhi del potere politico uno dei mediatori
più importanti con Eugenio IV, che Venezia appoggiò contro il concilio di
Basilea.
L. divenne inoltre il
primo patriarca di Venezia nel 1451, quando Nicolò V abolì il patriarcato di
Grado e il vescovado di Castello facendoli confluire nella nuova dignità
patriarcale cui assegnò attributi metropolitici nei confronti delle altre
diocesi del Dogado (Torcello, Chioggia, Caorle, Iesolo). Quanto L. fosse vicino
alla sensibilità politica dei massimi organi di governo della Repubblica
apparve comunque chiaro nel 1453 quando, insieme con un altro arcivescovo e
futuro santo, Antonino Pierozzi da Firenze, fu mediatore delle trattative che
portarono, l'anno successivo, alla pace di Lodi.
L. morì a Venezia l'8
genn. 1456 e fu sepolto nella cattedrale di S. Pietro di Castello.
Il culto laurenziano, già
presente in nuce negli ultimi anni di vita, si diffuse ben presto in
città, come attestano le raffigurazioni celebrative subito commissionate ai
Bellini dal patriarcato di Venezia e dalla Congregazione di S. Giorgio in Alga,
e fu alimentato anche dall'orientarsi della devozione popolare verso L. come
santo contro la peste (dalle epidemie del 1476 e del 1480). Il governo
veneziano assunse ben presto l'iniziativa di appoggiare la canonizzazione di
quello che era considerato un santo "di Stato", tanto che nel 1472
ottenne dal papa l'avvio del processo di beatificazione. Anche la stesura
della Vita beati Laurentii Iustiniani Venetiarum protopatriarchae (Venetiis,
per Jacobum de Rubeis, 1475) del nipote Bernardo Giustinian, figlio di
Leonardo, edita nel 1475 (L. Hain, Repertorium bibliographicum, 9478; cfr.
anche Bibliotheca hagiographica Latina, 4749), faceva parte di una complessa
manovra politico-diplomatica, volta a ottenerne la santificazione. Proprio la
forte connotazione politica ostacolò un rapido accoglimento della candidatura,
che subì le conseguenze dei rapporti sempre difficili tra Venezia e la Sede
apostolica: solo nel 1524 Clemente VII riconobbe a L. il titolo di beato,
mentre per la canonizzazione si dovette attendere che un veneziano salisse,
dopo più di due secoli, sul soglio di Pietro: fu Alessandro VIII Ottoboni a
concludere il processo nel 1690.
Opere edite. La prima
opera a stampa di L. fu Institutiones vite monastice (Brescia 1502,
A. Britannico, cfr. anche Hain, 9477, dove è segnalato un volgarizzamento).
L'Opera omnia di L. fu pubblicata presso lo stesso editore, a Brescia nel
1506, per iniziativa del generale di S. Giorgio in Alga, ma in seguito ebbe
circolazione soprattutto Oltralpe, come dimostrano i luoghi delle successive
edizioni cinquecentesche e seicentesche: Parigi 1524, Basilea 1560, Lione 1569,
Venezia 1606, Colonia 1616, Lione 1628, Colonia 1675. Solo nel XVIII secolo,
dopo la canonizzazione, l'interesse per gli scritti giustinianei tornò a
concentrarsi a Venezia, con le edizioni del 1721 e del 1751. Quest'ultima, la
più corretta, è stata riproposta in edizione anastatica nel 1982 (Firenze) in
occasione delle celebrazioni del sesto centenario della nascita.
Fonti e Bibl.: Arch. di
Stato di Venezia, Misc. codd., I, St. veneta, 23: M. Barbaro - A.M.
Tasca, Arbori de' patritii veneti (, cc. 453 s.; D. Rosa, Summorum
sanctissimorumque pontificum, illustrium virorum, piorumque Patrum de b.
Laurentii Iustiniani Venetiarum patriarchae vita (,Venetiis 1614; G.F.
Tomasini, Annales canonicorum secularium S. Georgii in Alga, Utini 1642;
F. Corner, Ecclesiae Venetae antiquis monumentis (, VI, Venetiis 1749, pp.
68-70, 134-145; F. Ughelli - N. Coleti, Italia sacra, V, Venetiis 1720,
coll. 1290-1299; A. Orsoni, Cronologia storica dei vescovi olivolensi (successivi patriarchi di Venezia, Venezia 1838, pp. 254 s.; G.
Cappelletti, Storia della Chiesa di Venezia dalla sua fondazione ai nostri
giorni, I, Venezia 1849, pp. 166 s., 394-413; G. Mantese, S. L.
Giustiniani priore del monastero di S. Agostino in Vicenza, in Don
Federico. Miscellanea in memoria e onore di Federico M. Mistrorigo,
Vicenza 1956, pp. 719-757; S. L. Giustiniani, protopatriarca di Venezia
nel V centenario della morte (, Venezia 1959; G. Cracco, Riforma e
decadenza del monastero di S. Agostino di Vicenza, in Riv. di storia della
Chiesa in Italia, XIV (1960), pp. 203-234; P. La Fontaine, Il primo patriarca
di Venezia, Venezia 1960; S. Tramontin, Saggio di bibliografia
laurenziana: appunti per lo studio della vita e delle opere di s. L.
Giustiniani, Venezia 1960; A. Costantini, Introduzione alle opere di s. L.
Giustiniani, Venezia 1960; F. De Marco, Ricerca bibliografica su s. L. G.,
Città del Vaticano 1962, pp. 49-131; G. Cracco, Momenti escatologici nella
formazione di L. Giustiniani, in L'attesa dell'età nuova nella
spiritualità della fine del Medioevo, Todi 1962, pp. 217-231; A.
Costantini, Saggi laurenziani, Venezia 1964; P.H. Labalme, Bernardo
Giustinian: a Venetian of the Quattrocento, Roma 1969, ad ind.; G.
Penco, Storia della Chiesa in Italia, I-II, Milano 1978, ad ind.; S.
Tramontin, La cultura monastica del Quattrocento dal primo patriarca L.
Giustiniani, in Storia della cultura veneta, 3, I, Dal primo
Quattrocento (, a cura di G. Arnaldi - M. Pastore Stocchi, Vicenza 1980, pp.
431-457; S. L. Giustiniani nelle raccolte della Biblioteca nazionale
Marciana (catal.), a cura di F. Colasanti, Venezia 1981; A. Niero, Pietà
popolare e interessi politici nel culto di s. L. Giustiniani, in Archivio
veneto, s. 5, CLII (1981), pp. 197-224; Venezia e L. Giustiniani, a cura
di S. Tramontin - F. Donaglio, Venezia 1982; B. Betto, Il capitolo della
basilica di S. Marco in Venezia: statuti e consuetudini dei primi decenni del
sec. XIV, Padova 1984, pp. 234-236; Id., Le nove congregazioni del clero
di Venezia (sec. XI-XV), Padova 1984, pp. 128-138, 271-308; M.L.
King, Umanesimo e patriziato a Venezia nel '400, Roma 1989, ad ind.;
S. Tramontin, Dall'episcopato castellano al patriarcato veneziano,
in La Chiesa di Venezia tra Medioevo ed età moderna, a cura di G. Vian,
Venezia 1989, pp. 55-90; Vescovi e diocesi in Italia dal XIV alla metà del
XVI secolo. Atti del VII Convegno di storia della Chiesa in Italia,
Brescia ( 1987, a cura di G. De Sandre Gasparini et al., I-II, Roma
1990, ad ind.; S. Tramontin, Fondazione e sviluppo della diocesi,
in Patriarcato di Venezia, a cura di S. Tramontin, Padova 1991, pp. 19-47;
P. H. Labalme, "No man but an angel". Early efforts to canonize
L. Giustiniani, in Continuità e discontinuità nella storia politica,
economica e religiosa. Studi in onore di Aldo Stella, a cura di P. Pecorari -
G. Silvano, Vicenza 1993, pp. 15-43; V. Branca, L'umanesimo, in Storia
di Venezia, IV, a cura di A. Tenenti - U. Tucci, Roma 1996, pp. 723-755; G.
Moroni, Diz. di erudizione storico-ecclesiastica, XXXIX, pp.
197-199; Hierarchia catholica, I, p. 179; II, p. 200; Dictionnaire de
spiritualité, IX, pp. 393-401; Diz. degli istituti di perfezione, V, coll.
736-738; Rep. font. hist. Medii Aevi, V, pp. 159 s. G. Del Torre
SOURCE : https://www.treccani.it/enciclopedia/santo-lorenzo-giustinian_%28Dizionario-Biografico%29/
Pasquale Ottini (1578–1630), The Madonna
with St. Lorenzo Giustiniani (Lawrence Giustiniani) and a Venetian
Nobleman, circa 1615, 49.5 x 26, Dulwich Picture Gallery, Dulwich, south
London.
Den hellige Laurentius
Giustiniani (1381-1456)
Minnedag:
5. september
Den hellige Laurentius
Giustiniani (it: Lorenzo) ble født den 1. juli 1381 i en adelsfamilie i Venezia
i Nord-Italia. Hans far Bernardo Giustiniani tilhørte den høyeste adelen i
republikken, og moren var ikke mindre fornem. Hun ble tidlig enke med flere små
barn, og hun viet seg helt til oppdragelsen av barna, nestekjærlig arbeid og et
generelt dydig liv.
Som barn dyrket
Laurentius det asketiske liv. Han avslo morens ønske om at han skulle gifte
seg, og som 19-åring i 1400 ga han avkall på rikdom og berømmelse for å tre inn
i klosteret San Giorgio på den lille øya Alga, 1 ½ km fra Venezia. Klosteret
ble en egen kongregasjon for regelbundne kanniker i 1404. De fulgte
Augustins Regula Tertia, med vekt på enkelhet og ydmykhet og avkall på all
personlig eiendom.
Her var hans fromme onkel
Marino Querini kannik, og han lærte nevøen alle former for botsøvelser.
Laurentius begynte et liv med så strenge legemlige botsøvelser at hans
overordnede fryktet for den unge medbrorens helse og satte grenser for hans
iver. Han pleide å gå omkring med en sekk på ryggen og tigge mat til
kommuniteten, og banket også på sin egen families dør. Der ville de fylle hele
sekken på en gang, slik at han slapp denne «fornedrelsen», men da tok han bare
imot to brød og gikk videre.
Laurentius ble presteviet
i 1406, ble prior i 1407 og igjen fra 1409 til 1421, og han var general for
kongregasjonen mellom 1424 og 1431 og skrev dens konstitusjoner. Men hele tiden
vokste bare hans ydmykhet. I denne tiden skrev han betydelige verker om askese
og mystikk, det viktigste er De casto connubio Verbi et animae («Det
kyske og åndelige ekteskap mellom ord og sjel») (1425). Hans tårer under
messeofferet gjorde sterkt inntrykk på dem som assisterte under messen og
skjerpet deres tro, og han opplevde ofte ekstaser i bønn, spesielt da han
feiret messen en julenatt.
Den 12. mai 1433 utnevnte
pave Eugenius IV (1431-47), som selv var fra Venezia og en tidligere
regelbundet kannik, Laurentius til biskop av Castella, som inkluderte deler av
Venezia. Han prøvde hardt å unngå denne verdigheten og det ansvaret som fulgte
med, og han tok sin katedral i besittelse så privat at hans egne venner ikke
visste noe om seremonien før den var over. Som biskop var han uinteressert i
den verdslige administreringen av bispedømmet og delegerte det arbeidet til
andre slik han ble fri til å personlig til å ta seg av sin flokk i stedet for å
«telle opp småpenger».
Som biskop sluttet han
ikke med noen av botsøvelsene han hadde drevet i klosteret. Han kvittet seg med
alle gull- og sølvtallerkener og ble berømt for sin sjenerøsitet mot de
fattige. Han ga heller mat og klær enn penger, for han visste av erfaring hvor
lett kontanter kunne misbrukes. Men av og til ga han små beløp, spesielt til de
som var for sjenerte eller stolte til å be om hjelp. Han ansatte gifte kvinner
for å finne og hjelpe skamfulle fattige eller stolte personer fra forarmede
familier. Om vinteren lot han fordele hele skipslaster med brensel. Han brukte
også mye tid på å skape fred og på pastoralt arbeid, og samtidige regnet ham
som et mønster på dette feltet.
I 1451 døde erkebiskop
Domenico Michelli av Grado, som bar den temmelige forlorne tittelen patriark
etter et skisma på 500-tallet. Pave Nikolas V (1447-55) benyttet anledningen
til å omorganisere hele området. I bullen Regis Aeterni av 8. oktober
1451 la han ned bispedømmet Castella og overføre det til patriarkatet Grado, og
samtidig ble setets residens flyttet til Venezia. Svært mot sin vilje ble
Laurentius ny erkebiskop og patriark av Grado. Senatet i republikken Venezia
voktet som alltid over sine rettigheter og sin frihet, og protesterte dersom
hans autoritet skulle trenge inn på deres jurisdiksjon. Mens dette ble
debattert i senatet, ba Laurentius om en audiens hos forsamlingen, og foran dem
erklærte han sitt ønske om heller å trekke seg tilbake fra et embete som han
ikke passet til og som han hadde båret i 18 år mot sin vilje, enn å føle at
hans byrde økte av denne nye tilleggsverdigheten.
Dette gjorde så stort
inntrykk på forsamlingen at dogen selv ba ham om ikke å ha slike tanker eller
komme med noen innvendinger mot pavens dekret, og han ble støttet av hele
senatet. Laurentius aksepterte derfor embetet. Som første patriark av Grado med
sete i Venezia blir Laurentius ofte omtalt som den første patriark av Venezia,
men dette er uriktig. Det var først i 1751 at pave Benedikt XIV (1740-58)
endret tittelen til patriark av Venezia.
Han var akkurat ferdig
med denne boken da han fikk høy feber. Hans tjenere gjorde da i stand en bedre
seng for ham enn den halmmadrassen han brukte, men Laurentius svarte: «Herren
Kristus døde på et trekors, og jeg skulle dø på en dunmadrass? Aldri!» De siste
to dagene han levde, kom en mengde prester, adelsmenn og kjøpmenn for å se ham
og få hans velsignelse, men han insisterte på at også tiggerne og de aller
fattigste skulle slippe til. Da hans husfolk samlet seg rundt hans dødsleie og
gråt, sa Laurentius: «Slutt å gråte. En kristen skal gå sin Herre i møte med
glede». Med disse ordene døde han på sin halmmadrass i Venezia den 8. januar
1455. Han ble gravlagt i kirken San Giorgio i Venezia. Men først lå hans legeme
på lit-de-parade i 69 dager på grunn av folketilstrømmingen fra nær og fjern,
og legene kunne ikke forklare hvorfor det ikke begynte å gå i forråtnelse.
Laurentius ble saligkåret
i 1524 av pave Klemens VII (1523-34) og helligkåret den 16. oktober 1690 av
pave Alexander VIII (1689-91), men helligkåringsbullen var ikke datert før den
4. juni 1724. Pave Innocent XII (1691-1700) la hans minnedag til dagen for hans
bispevielse, 5. september, men dødsdagen 8. januar nevnes også. [I noen kilder
angis datoen for bispevielsen til 4. eller 9. september.] Ved kalenderreformen
i 1969 ble hans minnedag strøket i den universelle kalenderen og henvist til
lokale og spesielle kalendere. Hans navn står i Martyrologium Romanum. Hans
biografi ble skrevet av hans nevø, Bernardo Giustiniani.
Kilder:
Attwater/John, Attwater/Cumming, Farmer, Bentley, Butler, Butler (I),
Benedictines, Delaney, Bunson, Engelhart, Schauber/Schindler, Index99, KIR, CE,
CSO, Patron Saints SQPN, Infocatho, Bautz, Heiligenlexikon,
augustiniancanons.org - Kompilasjon og oversettelse: p. Per Einar Odden -
Opprettet: 2000-05-19 00:59 - Sist oppdatert: 2005-08-25 21:05
Linken er kopiert til
utklippstavlen!
SOURCE : https://www.katolsk.no/biografier/historisk/laurenti
Saint Laurence Justiniani. Engraving by C.W. Ketterlinus and A.L. Romanet after
F. Albani.
Laurentius Giustiniani
italienischer Name:
Lorenzo
Gedenktag katholisch: 8. Januar
Hochfest im Orden der Justinianer-Kanonissen
gebotener Gedenktag im Orden der Augustiner-Chorherren
Gedenktag
III. Klasse: 5. September (Tag seiner Bischofsweihe), Todestag: 8. Januar
Name bedeutet: der
Lorbeergeschmückte oder: Mann aus Laurentum (latein.)
erster Patriarch von Venedig
* 1. Juli 1381 in Venedig in Italien
† 8. Januar 1455 daselbst
Laurentius erhielt eine
seinem adeligen Stand angemessene Erziehung und wurde besonders durch seine
tief gläubige Mutter geprägt. Im Alter von 19 Jahren entschloss er sich zu
strengsten Bußübungen, die seine Mutter in Angst um seine Gesundheit
versetzten. Er wurde dann Augustiner-Chorherr im Georgs-Kloster auf
der Insel Alga in Venedig; berichtet wird von seiner strengen Beachtung der
Regel, seiner eisernen Standhaftigkeit und seiner Demut; er scheute sich nicht,
auch niederste Arbeiten zu verrichten. 1406 wurde er zum Priester geweiht und
dann Prior seines Klosters. Er wandelte das Kloster in ein Institut von Weltpriestern,
die aber in Gemeinschaft lebten. 1413 wurde er erster General dieses
Georgs-Ordens, dessen Regel er verfasste.
1433 ernannte Papst Eugen
IV. Laurentius zum Bischof von Castello - dem nordöstlichen Stadtteil von Venedig.
Er behielt seine einfachen und demütigen Lebenswandel bei, reiste durch das
gesamte Bistum und gründete zahlreiche Klöster und Kirchen. Schon zu Lebzeiten
wurden ihm Wunder nachgesagt. 1451 wurde das Patriarchat von Grado mit
der Diözese Castello vereinigt und der Bischofssitz nach Venedig verlegt;
Laurentius wurde so der erste Patriarch von Venedig; Sitz des Patriarchen war
dort bis 1807 die Kirche San
Pietro di Castello.
Laurentius starb in
seinem Bett aus Stroh; er sollte seinem Wunsch gemäß wie ein einfacher
Ordensbruder im Kloster
San Giorgio auf der Insel Alga in Venedig bestattet werden. Der Senat
der Stadt und das Kapitel von San
Marco - der Kirche der Stadtregierung - wollten eine repräsentative
Bestattung, der Leichnam blieb deshalb bis zum 17. März unbestattet, verweste
aber nicht und strömte einen wohlriechenden Duft aus, schließlich wurde er in
seiner
Gerühmt wurden
Laurentius' asketischer Lebensstil und seine Wohltaten für einfache und
bedürftige Menschen. Seine asketischen Schriften wurden 1506 und noch mehrfach
publiziert, sein Neffe schrieb seine Biografie. Der Gedenktag war bis zur Kalenderreform
von 1969 der 5. September, der Tag der Bischofsweihe.
Kanonisation: Laurentius wurde 1524 selig- und am 16. Oktober 1690 durch Papst Alexander VIII. heiliggesprochen.
Bauernregel: Lorenz im Sonnenschein, / wird der Herbst gesegnet sein.
Die Kirche San
Pietro di Castello in Venedig ist täglich von 10.30 Uhr bis 13.30 Uhr
und von 14.30 Uhr bis 17 Uhr geöffnet, der Eintritt beträgt 3,50 € oder mit
dem Chorus-Pass, gültig für 12 kostenpflichtige Kirchen in Venedig, er
kostet 12 €. (2020)
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Quellen:
• Vera Schauber, Hanns Michael Schindler: Heilige und Patrone im Jahreslauf. Pattloch, München, 2001
• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl., Bd. 6. Herder, Freiburg im Breisgau 1997
• Ekkart Sauser. In: Friedrich-Wilhelm Bautz †, Traugott Bautz (Hg.): Biographisch-Bibliographisches Kirchenlexikon, Bd. XV, Herzberg 1999
• https://www.newadvent.org/cathen/09091a.htm - abgerufen am 19.07.2023
• http://www.bauernregeln.ne/september.html nicht mehr erreichbar
• https://de.zenit.org/articles/lorenzo-giustiniani-1380-1455 nicht mehr
erreichbar
korrekt zitieren: Joachim Schäfer: Artikel Laurentius Giustiniani, aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienL/Laurentius_Giustiniani.htm, abgerufen am 10. 8. 2025
Die Deutsche Nationalbibliothek verzeichnet das Ökumenische
Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte
bibliografische Daten sind im Internet über https://d-nb.info/1175439177 und https://d-nb.info/969828497 abrufbar.
SOURCE : https://www.heiligenlexikon.de/BiographienL/Laurentius_Giustiniani.htm
